An hundred, threescore and fifteen homilies or Sermons, upon the Acts of the Apostles, written by Saint Luke: made by Radulpe Gualthere Tigurine, and translated out of Latin into our tongue, for the commodity of the English reader.  JOHN. 1. 
Behold the Lamb of God that taketh away the sins of the world.  
Seen and allowed, according to the Queen's majesties Injunctions.  
Anno Domini. 1572.   

ECCLESIASTICUS. X. 
The glory of the rich, of the honourable, and of the poor, is the fear of God.  

In blasoning I have no skill:  
But yet I say this of good will.   

THE Poesy in the Garter set,  
that closeth in your Arms:  
Will keep your friends, confound your foes,  
and shield you from all harms.  
Performed (my Lord) for otherwise,  
in Garters writ alone,  
And not in heart, what shameful fruits  
it yields, we see echeone.  
If worthies erst, now woeful wights,  
had marked well the same:  
They might have sit in honours seat  
which now have lost their name.     

TO THE RIGHT HONOURABLE and his very good Lord, France's Earl of bedford, Knight of the most Noble order of the Garter, and one of the Lords of the Queen's Majesties most honourable privy Counsel: Grace and peace from God the Father, with all increase of temporal dignity and honour.  
MY VERY GOOD LORD, sundry men have sundry meanings in dedycating their studies and travails to such men of honour as you are. Some seek their friendship and good will, some augmentation of living, some authority to commend and set forth their works and labours, some one thing, some an other. And I have herein been led with none of these considerations. For your honours benevolence and friendship, I long sithence well found and proved, which gave me the best part of that exhibition, whereby I lived in Italy three or four years together, and whereby also I live at this day the better: I mean the experience and knowledge which I learned in that space. And man's allowance or authority, the majesty of the matter that I offer unto your honour needeth not, which (for that it is the word of God almighty) is so far from taking any authority of man, that rather man should have no authority at all, if it were not, & especially men in authority such as you are, of whom God saith, Per me Reges regnant. etc. Otherwise in respect of mine own simple handling thereof, I must plainly confess, that it hath need of the meanest and simplest man's allowance that is. As for living I have not hitherto greatly gaped after, as knowing I have more than either I ever made great suit for, or can well deserve: my small sufficiency, and the great charge of ministery committed unto me, being well weighed. Mine only intent in this simple labour of mine was, to show myself some manner of ways not unmindful of your lordships liberality so long agone bestowed upon me, nor of that great humanity which the same used about a nine years past, twice in one Lent at the Court, being then at White Hall, toward so poor a man as I, preventing my bashful nature and slackness of speech toward my superiors, with such courteous affability, that among the manifold experiments which I had eftsoons before seen in you, of a noble and gentle nature, I judged this not one of the lest. For true Nobility consists not somuch in the goods of fortune, gorgeous apparel, and proud and haughty looks and behaviour, as in courteous countenance, and other virtuous qualities of the mind, the very true implements and furniture of a right Courtier. And in whom soever these qualities are to be found, he may truly be called Nobilis. But peradventure your Honour will say, my gift is the less thankeworthy, the longer your good deserts toward me, have been forgotten. verily, my good Lord, it was always no less truly, than commonly said, of such exercises and enterprises, as this of mine is, Sat cito si sat been. And to forget a benefit or good turn, of all other unkindnesses is the worst. For unkind he is that denieth a good turn received. Unkind also he is that will not acknowledge it: & further, he is unkind that doth not requited it if he be able: But of all other, he is most unkind that forgetteth it. And for proof that I never forgot your honours good will & friendship, I could show you the three books of Machiavelles discourses translated by me ●ut of Italian into English, more than fourteen years past, which I thought to have presented unto your Honour, but was stayed therefrom, partly because I heard the work inveighed against at Paul's cross, as a treatise unworthy to come abroad into men's hands, and partly for that I hoped still to have some other matter more plausible and acceptable to give unto the same. Albeit to confess a truth, I herded no such strong reasons alleged against the book, but they might (as I thought) with ease enough have been answered, although the Inueigher was himself a discourser. In deed I suspected mine own rude and unripe translation, and therefore I was the easilier induced to suppress it. Therefore with such men of Honour as you are, which (as Seneca sayeth) use to keep no calendar of the benefits that they bestow, and as Christ saith, let not their left hand know what their right doth, but look for their reward in the world to come: these few words I hope, or rather I am sure, may suffice for answer. Albeit, I see not but as the same Seneca saith also, beneficium reddidit, qui libenter debet. And for my part I shall always gladly confess, that I am more bound unto your Honour, than I am like at any time to make satisfaction for. This book which I have here translated, shall for many skills I trust, be welcome unto your honour. First, because it is the Acts of the Apostles, which contain in them the infallible and undoubted words of life and salvation, and a true history of those things which the Apostles did and taught after Christ's ascension. Secondly, for the writers sake which was S. Luke, whose praise is in the Gospel. thirdly, for his sake to whom Luke did dedicated it, which was Theophylus, a noble man and of authority, but (which commendation far passeth all other) a sincere lover and faithful setter forth of God's true religion and honour. I would make comparison between you, if I spoke of your Honour to others and not to you, for so perhaps should I not incur so much suspicion of flattery, as to praise you to your face. Last of all, for his sake which by his learned commentaries upon divers parts of the scripture, hath deserved so well of all unfeigned Christians, but specially in these homilies of his, written upon the Acts, wherein he hath both most plainly and soundely opened the greatest mysteries, and controversies of these days, most meet and necessary for every true Christian to know. Of whom I will speak no further, lest in perusing the work, your Lordship may find, how far his deserts shall pass all praise that I am able to give him: and considering that the reverend Father in God the Bishop of Norwich now living, hath made certain learned Verses in Latin, which are printed in the forefront of his book, in commendation of the same. Why your Lordship should accept it, because it is by me translated, there is no cause. For I am, inutilis servus, and have done but my duty (if happily I have done so much) in respect either of the service I own unto our English Church in general, or to your Honour in particular. And therefore being so many ways bound unto your Honour as I am, I find no remedy, but to desire I may yet further be bound unto the same. And this is as Tully interpreteth the matter, I will speak it in his words, animi ingenui, cui multum debeas eidem velle plurimum debere. Hereby therefore shall your honour bind me the more unto you, if you accept and think well not of the work for my sake, but contrary wise of me for the works sake, and for my poor good wills sake, which find myself so estreighted with the consideration of your merits towards me, and with the slender amendss that I am able to make again for the same, that I am driven to Aeschines shift, sometime Scholar unto Socrates. He being of himself but a poor young man, & not able worthily to recompense Socrates for the learning that he had got by him, and perceiving divers other of Socrates Scholars did gratify him with sundry rich and sumptuous presents: Sir (saith he) I have no meet or worthy thing to present your worship with, and hereby most of all perceive I, how poor I am, therefore I give unto you that only thing that I have, which is myself. This I beseech you (saith he) take in good part. Now surely (quoth he) what else can this be, but a very great present and gift, unless perhaps thou make little or no account of thyself. Thus trusting my poor present shall be none otherwise received, at your honours hand, than was Aeschines at Socrates. I most humbly commend me unto the same, beseeching almighty God for Christ his sake, to give you a life wherein you may long defend and maintain his honour and glory.  
At Herne the xxj. of April. 1572. Your honours most bound, john Bridges Vicar of Herne.   

¶ The Translator to the Christian Reader.  
Among the manifold and subtle policies that the new broached Divines (I mean such as have crept out of the school of Thomas Aquinas, john Duns, Occam, Dorbell, and such other Doctors) have devised for the maintenance and upholding of their kingdom, there was never any one of more efficacy and force for that purpose, than to have the people kept from reading the holy Scriptures of God in their own proper tongue and language. And yet because they should have other matter enough, to occupy their heads and eyes upon, they invented a book called the golden legend, the author whereof undoubtedly had both a leaden mouth and an iron face, as Lodovicus Vives a learned spaniard did very well perceive and testify. To this they joined their Festival, and such like books, (or to use their own term more truly than they do) bible babble, stuffed with most monstrous and impudent forgeries, some of them so dishonest, that it would and did abhor many christians ears to hear them. And to this end also they set up in every Church and Chapel such blockish and stony schoolmasters, as could and did teach nothing else but lightness and vanity, lies and errors. And to be brief, whatsoever mannes idle brain could devise, whatsoever any Monk or Friars gross Minerva could forge or invent, though it were no better than Amadis de Gaul, the four sons of Amon, the tales of Robin Hood, and such other like fables, yet were they thought very trim and gay gear to occupy the people's ears withal. Yea, had they been more fabulous than these (if more might have been) they should have been born and suffered, rather than the holy Scriptures in such a tongue as the people might have understood. For this cause, whosoever in consideration that the people were thus led about in the blind mazes of man's inventions, would have translated any piece of Scripture or other fruitful treatise into the English tongue, for their utility and edification, he and all his writings were judged to be burned as Heretical. For (say they) the lay people had books good enough for them set open in every Church, meaning their carved and painted Puppetrie, and would suffer them to read upon none other. Then also were hatched and maintained such strange paradoxes and opinions as these: Ignorance is the mother of devotion: The Scriptures make heretics: The Church cannot err: The lay folk must not meddle with Scriptures: We will believe as our forefathers have done, meaning those that lived not passed three or four ages before, and such as had been fed with like acorns and swill, as they had been used to, and had never tasted one morsel of the sweet bread of God's eternal and lively word. And although these things be well enough known unto the learned, so that they need no such slender remembrances as these of mine are, yet for the unlearneds sake, for whose cause I chiefly took pains to put this book in English, I will show (by God's help) both by Scriptures, apparent reasons, and ancient Doctors, that these new Doctors in this doing wrought altogether against Gods forbade. And yet would I have no man to look that I should fully show and declare all the testimonies that might be brought for proof of any part of my triple division. For so might I writ not an advertisement for the unskilful, but a work and treatise, which in quantity might match or exceed the translation itself. As touching Scriptures, the new Doctors and we also agree herein, that whatsoever is in either of the Testaments, the old or the new, concerning good manners and holy conversation, it all serveth indifferently, for all times and ages. Therefore of consequence it must also serve for us. But in the old Testament the fathers taught their children and families the laws and rules of both the Tables, that is to say, their duties aswell unto God, as unto man. Ergo, we also must do the like. Moses received the commandments to teach them to the people, which he faithfully and truly did, appointing them to train and bring up their youth and posterity in the same, not only making them to learn them by rote, like Daws, Pies, and Popingayes, but opening and declaring unto them the sense and meaning aswell of their Feasts and holy days which God did institute, as of their sacraments of Circumcision and Passeover. These be his words: hearken o Israel, the Lord our God is Lord only. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. And these words which I command thee this day shall be in thy heart. And thou shalt show them unto thy children, and shalt talk of them when thou art at home in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up, and thou shalt bind them for a sign upon thy hand, 
Deut. 6.  and they shall be as frontlets between thy eyes, and thou shalt write them upon thy posts, and upon thy gates. And in the same chapter it followeth further: And when thy son asketh thee in time to come, saying: what means these testimonies, ordinances, and laws, which the Lord God hath commanded you? Then shalt thou say unto thy son: we were Pharaos' bondmen in Egypt, and the Lord brought us out of Egypt with a mighty hand. And the Lord showed signs and wonders great and evil upon Egypt, upon Pharaoh, and upon all his household, before our eyes. And brought us out from thence to bring us in, and to give us the land which he swore unto our fathers. etc. The holy prophet David also speaking of the same commandment of God declared by the mouth of Moses, saith: Hear my law, o my people, incline your ears unto the words of my mouth. I will open my mouth in a Parable, I will declare hard sentences of old. Which we have heard and known, and such as our fathers have told us. That we should not hide them from the children of the generations to come, but to show the honour of the Lord, his mighty and wonderful works that he hath done. He made a covenant with jacob, 
Psal. 78.  and gave Israel a law, which he commanded our forefathers to teach their children, that their posterity might know it, and the children that were yet unborn. To the intent that when they came up, they might show their children the same. Here mayst thou see, O good Reader, that the true Christians and faithful among the israelites, as they were commanded, even so they taught and instructed their families and children in the ways and works of the Lord So that of them it could not be verified as yet, that they had shut up the kingdom of heaven from men, 
Math. 23.  neither ●ntring in themselves, neither suffering other that would, 
Math. 15.  neither th●t they were blind leaders o● the blind. For those broods of Phariseyes, Saduceyes, and Essenes', 
They began in the days of joannes Hircanus high Bishop of the jews about an hundred and thirty years before Christ was born.  were not hatched till many hundred years after, which when Christ came, had turned godliness into gain, and religion into retchlessness, as the like swarms of religious (commonly called, but in deed most superstitious) did amongst us, and yet do where they are still suffered. And because they fear that the Lord in his zeal will whip such wicked merchants as they are, out of his Church in all places, as it appeareth very well he doth daily, his name be glorified therefore, this maketh them to storm, fret and fume, and to take counsel against the Lord, and against his anointed. This maketh them stir coals, and to play Rex, this causeth them to imprison, to hung, to draw, to drown, to burn, to cut men's tongues out, to gag them that they shall not speak, to banish and proscribe, seeing they can no longer prescribe, but verily all in vain, for as much as there is no wisdom, counsel, 
Prou. 21.  or devise that can prevail against the Lord. But let us return to the holy prophet David, whose sayings and testimonies (because they have always been of such worthy estimation in the Church of God) let us bring yet furthermore to confirm the truth of our assertion. In the lxxxj psalm he bringeth in God thus speaking to the people of Israel: Hear o my people, and I assure thee o Israel, if thou will't harken unto me, there shall no strange God. etc. If God speak here to all the people in general, high and low, rich and poor one with another, then of congruence belongeth it to all people in general to harken and carry away what is said. But how shall they hear, if they have not his word, mark his saying: If thou will't hearken. And it must be unto him we must hearken. For whosoever speaketh not as he doth, must not be heard, though it were an Angel from heaven, as Paul saith: 
Galat. 1  yea, if Christ would come and preach any other Gospel, than he hath already preached, we aught not, as some of the old writers say, to hear him. How much less than aught we to hearken what these new Gospelers say, who speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts. 20.  contorted wrested and perverse things, altogether repugnant to God's word and saying. The prophets also in all their sermons and writings, cry unto the people, audite verbum domini, hear the word of the Lord. Lo here is no state, or degree, no age, or sex excluded, but all must hear. For populus and turba, as is often read, in the old and new Testament comprehend promiscuam multitudinem, the whole multitude one with another. 
Math. 15.  Therefore no sort is excepted from hearing. But me thinketh I hear what one of these new Divines replieth: Sir (saith he) when did we forbidden any kind of people from hearing our Sermons? Not in deed, but when men came to hear you, they could not hear the word of the Lord, 
Math. 15.  but doctrines that were the precepts of men, wherewith Christ saith, you worship him in vain. It had been somewhat tolerable, to have forbidden men the reading of the Scriptures, so that you had taught them nothing but the scriptures, as you aught to have done. But to preach your own fantasies and inventions, and to forbid men to search the scriptures, which Christ so earnestly commandeth them to do, was too too presumptuous for a servant to do against his lords commandment. Howbeit, you say Christ and the Pope have but one consistory, and therefore because he commandeth it, you think you may safely do it. But S. Paul answereth all these pretty objections at once, saying: Be ye not the servants 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 know what he is, will easily grant you. Surely, S. Paul was so little offended that the Thessalonians searched the Scriptures, 
Acts. 17. 1. Thes. 12.  to see whether his preaching agreed therewith, yea or not, that he rather much liked and commended them for their doing. But you in no point resemble Paul's conditions, but in persecuting Christ his Church. The same David likewise in his xix Psalm, hath matter enough, though there were none other any where else both to prove how necessary the word of God is for all men to know, and also to answer the objections of all our new Divines. The law of the Lord (saith he) is an undefiled or perfit law converting the soul. The testimony of the Lord is sure, and giveth wisdom unto the simple. He calleth the law perfit, to answer those controllers which say the Scriptures are not sufficient, and therefore have forged a sort of unwritten verities, (so they call them) which they have matched in authority with the Scriptures, and have commanded men pain of death to receive and believe them before the Scriptures. He saith, i● converteth or turneth the soul, that is to say, it maketh him that readeth them a new man, a repentant person, a faithful believer, and a godly liver, So far it is from perverting or corrupting any godly student thereof. He calleth it a sure and faithful testimony of the Lord, whereas man's policies, counsels and devices are always uncertain, changeable and unsure. It giveth wisdom unto the simple. Why then should they be kept from it. verily this hath been God's practice in all ages, as appeareth by all histories, that he hath revealed his word and will to no kind of people sooner, than unto those that are simple, as may be seen by those thanks that our Saviour Christ gave to God his father in the behalf of his Disciples being but simple Clerks, saying; I thank thee O God, 
Math. 11. Luc. 10.  father of heaven and earth, for that thou hast hidden these things (verily the understanding of his kingdom) from the wise, that is to say, the great Doctors, in their own conceit, and in the worlds judgement, and hast revealed them unto the simple, that is, to the unlearned and despised wights of this world. For so doth Chrysostom expound the words: Rustical people and Idiots (saith he)▪ were illuminated, people of small account in the world, or in the knowledge of God, but not of obstinacy but ignorance. If our new Divines would admit these sayings of Christ, and Chrysostom, they should soon perceive how unchristianly they speak, and also how unlike the old Doctors, while they rave and far so fowl with poor Artificers and craftsmen, whom it hath pleased God in these days, so to enrich with his spirit, that when they have been called before these our new Rabbins, they have showed more true Divinity, than all the whole synagogue of them were able. I report me to Eusebius Ecclesiastical history, and to our own, entitled the Acts and Monuments of the Church. But David goeth on saying: The statutes of the Lord are right, and rejoice the heart: the commandment of the Lord is pure, and giveth light to the eyes. The fear of the Lord is clean and endureth for ever: the judgements of the Lord are true and righteous altogether. Moore to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the bony comb. Moreover, by them is thy servant taught. What? I warrant you, this old Divine David never meant that they taught either heresy or error. In divers other places of his Psalter, may be seen the earnest exhortations that he maketh to all the people, to hear the word of God, as in the xlix Psalm, O hear you this all you people, ponder it with your ears, all you that devil in the world. High and low, rich and poor, one with another. What should they hear? even that that immediately followeth, how his mouth shall speak of wisdom, and his heart muse of understanding. Here are none excluded from hearing what David shall say, but such as devil in Utopia. The Divines therefore that will bar any dwellers in this world from hearing or reading of David, must there go preach this doctrine. Again, Wherewithal shall a young man cleanse his way? even by ruling himself after thy word. Again, 
Psal. 119.  Thy word is a lantern to my feet, and a light unto my paths. Again: When thy word goeth forth, it giveth light and understanding even unto the simple. Again: Kings of the earth, and all people, Princes and all judges of the world, young men and maidens, old men and children, praise the name of the Lord 
Psal. 148.  Here by an enumeration of all states and degrees, sexes and ages, may we see that none are secluded from praising the Lord, which then is done most acceptablye, when we sing praise unto him, as the same David saith, with understanding, 
Psal. 47.  which understanding we can not have without his word. infinite more places there be in the Psalter to this effect, as the diligent Reader thereof shall find, whereof this is one very notable, and therefore not to be omitted: Out of the mouths of very babes & sucklings, hast thou ordained strength, 
Psal. 8. Math. 21.  that thou mightest still the enemy and the avenger. It is the more notable, for that Christ allegeth it in the xxj of matthew, against the Scribes and Phariseyes, in defence of the people, which so thankfully welcomed and received him into jerusalem, in the same sense that it is here brought for. But let us now come to the testimonies of the new Testament. Our Saviour Christ having to do with those jews which of all other in the world at that time, most gloried in the knowledge of God and his religion, because they had Bishops, whose succession, they could show by order even from Aaron, and therefore had antiquity enough, having Scribes, Phariseyes, Sadduceyes, Essenes', Nobles, Communes, and all the world on their side: yet did he plainly tell them that they erred, and were deceived, for that they understood not the Scriptures. For to the Sadduceyes which allowed no part of the old Testament, but the books of Moses, denying the resurrection, for that they imagined (if there were any) men should know their wives, as they had before done in the world, as appeareth by their captious and foolish demand, Christ answered: ye err, not understanding the Scriptures and power of God. 
Math. 22. Marc. 12. Luc. 20.  Where we may plainly learn that ignorance in the Scripture is the cause of error, contrary to these new Divines assertion, that say: Ignorance is the mother of devotion. Whereas true devotion cannot be without the true understanding of God's will, and his will by no means ordinary can be understanded, but by his word. Therefore to avoid error, it is most meet that people have the Scriptures to search and understand the will of God by. Another time, having to do with the Phariseyes also (as these two sects of men were the greatest assaylantes that Christ ever had, whereby we learn it is no new practice that they most persecute Christ's Church, that challenge most authority and learning in the same) he bade them for that they seemed to have such exact knowledge in the word of God, and yet known not that he was that Messiah and Saviour, that God had promised them, to search better in the Scriptures, and they should find that the Scriptures in all places, 
john. 5.  did testify and bear witness that he was the same. Whereby Christ plainly giveth us to understand that without the Scriptures we cannot truly know him. These two places declare sufficiently how necessary the Scriptures are for all that will know Christ. We will add two other testimonies to show how profitable they are. S. Paul in his Epistle to the Romans, saith: Whatsoever things have been written afore time, 
Rom. 15.  they have been written for our learning, that through patience and comfort of the Scriptures, we might have hope. They are not written for Monks and Friars only to poor upon, but for our learning, that is, for as many as profess Christ, which thing being spoken by Paul of the old Testament (for as yet the new was not written) how much more learning may we now receive, having the writings of the Evangelists and Apostles joined all together? Likewise in his second Epistle to Timothy the third Chapter, he saith: All Scripture inspired of God is profitable to teach, to reprove, to correct and amend in righteousness, that the man of God may be perfit, instructed unto all good works. This epitheton or adjective, inspired of God, quite wipeth away all unwritten verities, all man's gloss, and traditions, all feigned visions and miracles, such as are to be found in Gregory the Pope's dialogues, and throughout the works of our new Divines. Since therefore the Scripture teacheth, reproveth, correcteth and amendeth, maketh men perfit and furnished with all good works, what thing then can there be devised in all the world of more profit and utility? Had I not bound myself by a partition, to prove by apparent reason also the truth of this assertion, I should need no further to trouble either myself with more writing, or you with more reading. But such promises as these we are bound to perform. First therefore this is one reason very evident & plain, that seeing our Saviour Christ (as Paul saith) would have all men to be saved, and to come to the knowledge of the truth: 
1. Tim. 2.  and for that end did and suffered whatsoever he did and suffered, while he lived here on earth: the mean whereby men should attain unto that truth and salvation, which are Gods holy Scriptures, aught by no means to be kept from them. The practice of our Saviour, admitting all men to his sermons and familiar communication, Publicans, soldiers, artificers, Pharisees, harlots, strayed sheep, & unrighteous people, yea, keeping company most with such, abundantly prove the same. And because the scriptures as teaching the way to come unto god best of all other things, are meetest for such stragglers, & all men by testimony of the same scripture, of their own nature & disposition are such stragglers, therefore aught all stragglers, that is to say, all men to have the law & the scriptures, whereby they may both see how they have strayed out of the way, and how to return into the same again. The Mayor is proved by Christ, Math. 22. john. 5. & by the old Doctors, as we shall see when we come to the last part of our partition. The Minor God himself maketh Genes. 8. where he saith: The imagination of man's heart is evil even from his youth. The writings of the Prophets and Apostles, do inculcate and repeat nothing more. The places are infinite, therefore I quote them not. The commandment of Christ a little before his ascension bidding his Apostles to go into all the world, and teach the gospel to all Nations, doth further prove it, as their practice also declared, teaching the same somewhile to Tentmakers, somewhile to Tanners, somewhile to women that were Dyers, otherwhiles to Soldiers, yea, at all times, to all states and degrees of people. And whereas Christ was born, died and was buried, rose again, and ascended into heaven for all men, and shall come again to receive all states and degrees of men, for with God there is no respect of people, 
Acts. 10. Rom. 2.  but in every Nation, he that fears him, and worketh righteousness, is accepted of him. What are we that we should withstand god, and keep this knowledge from any kind of men? What means it moreover that Christ will have his light to shine throughout his house, 
Math. 5. Mar. 4. Luc. 8.  that he will have his word preached on the house tops, that the light of his gospel must not be put under a bushel? why doth he many times conclude his sermons thus generally: He that hath ears to hear, let him bear? Why doth god cry unto the Prophets, 
Math. 19 Math. 11.13. Marc. 4. Esay. 58.  bidding them to speak out, and exalt their voices like to a Trumpet, and to tell his people their wickedness? Christ suffered all men, Tinkers, Tailors, Carpenters, Cobblers, Masons, and Bricklayers, to hear his voice, and will these controllers bar them from reading his books? But I wot what a new divine will say. In the primitive Church when the scriptures were extant for all men to read, what a swarm of heretics bred they which disturbed the whole church? What heresy hath there been at any time so absurd, but it hath had her colour of maintenance out of the Scripture? Sir, by the way, I will take it for granted, that you say the Scriptures were extaunt in the primitive Church, for all men to read, as in deed they were. And so was it gods will they should be, and for that cause did the holy ghost move the Evangelists and the Apostles, to write the gospels and the Epistles in the Greek tongue, which then was universally understood of most Nations, yet notwithstanding, these heresies bred (as you say) the primitive church never called the scriptures in, ne yet forbade any kind of people the reading of them. You have done both without all example of the primitive church, whereby may and do appear your new proceed. But now to answer question with question: what heresy I pray you ever was there, but the same hath been confuted by the scriptures? Because some men have misused the scriptures, shall all men be deprived of them? shall the Bees be kept from gathering honey of the sweet flowers, because spiders make poison of them? shall all they that can use wine and bread to cheer and strengthen man's heart, giving god thanks for them, taste or assay none of them, because a great many abuse them to surfeiting & drunkenness? Lay the fault where it is, in the men, not in the things that they misuse. What fault is in the money that lieth and rusteth in the coffer of the covetous? what in the knife or sword that killeth a body? Ptholomeus Philadelphus thought himself very well occupied (as in deed he was) when he caused the books of Moses and the prophets to be translated into the Greek tongue by threescore and ten learned men, called the seventy Translators or Interpreters, two hundredth threescore and seaventene years before Christ was born. An hundredth and four and twenty years after Christ's ascension, Aquila a jew, in the days of Adrian the Emperor, translated them again. After him Theodotion in Commodus days. Then Symachus under Severus. Then was there an other translation found at Jerusalem without any name, called the common translation. After this again Origene took great pains to correct the seventy Translators, adding of his own where he thought they were not full, and taking from them where he saw redundance and superfluity. All these no doubt labouring to elucidate and make plainer, as much as in them lay, the former translations. Yea, S. Jerome after all this, was not afraid to translate the whole Bible again, into the Latin tongue, which is perished. He translated divers other treatises also out of Greek into Latin, as Didimus work touching the deity of the holy ghost. Epiphanius bishop of Cyprus Epistle to john the Patriarch of jerusalem, and divers other such. And because none shall say, what maketh this for the translating of the Bible into other more vulgar tongues, as into the English. etc. For they can well admit the Hebrew, Greek, and Latin tongues, and any other that the people understand not, therefore S. Jerome translated the Bible into the Sclavonian tongue, that is to say, into his own native country tongue. We have therefore antiquity enough on our side for proof of our divers translations. Neither did he ever fear or make account of such inconveniences, as these new Divines pretend, spring of such translations, or any thing regarded the sharp censure and checks of divers controllers, that found fault with his doings, but held on and continued to the end translating, writing, and endyting, sending his books onewhile to virgins, one other while to married women, sometime to widows, but ever to one kind of person or other, being still exercised and occupied in such doings. And I marvel why these men should be so offended, that every Nation should have the scriptures in their own tongue, seeing in some places of their writings they make the holy ghost the author of this opinion and judgement. Doth not Aeneas Silvius which was afterward Pope, and called Pius secundus, tell us, that when about the year of our Lord .900. there fallen a great contention at Rome, whether the Hungarians should have their service in their own tongue, yea, or no: that there was a voice heard from heaven, saying: Let every thing that hath breath, 
Psal. 150.  praise the Lord, and every tongue give thanks unto his holy name? Whereupon (saith this Aeneas) the Council broke up, and the contention surceased. So that by this story, whosoever denieth God's people God's service in their own proper tongue, resist God's ordinance and commandment. These men count it a great absurdity, that a woman, a child, or an artificer, should talk of the Gospel, or of the Scripture. And yet many times we may hear women, children, and artificers, understand more of God's holy mysteries, than a number of some ruddy Rabbins, that notwithstanding look very high and lofty. Moses was not of this mind and opinion. For when jehosuah his servant would have had him to forbidden Heldad and Medad from prophesying, he answered, 
Numer. 11.  would God that all the lords people could prophecy, and that he would give his spirit unto them all. Christ commandeth little children to be suffered to come unto him, and not to be forbidden. 
Marc. 10.  But who may not more justly think it a greater absurdity, to hear women, children, and artificers patter their Pater noster in a tongue that they so little understand, that Cardinal Ascanius Parot at Rome was as wise as they. Yea, the Crow that saluted Augustus, could say his ave Caesar, better than they could their ave Maria. And surely if the new Divines godly intention may not in this case help at a pinch, they may also say and say truly, as an other Crow did at another time, we have lost all our labour. So little doth God allow such godly intention. For he biddeth we should not be like Horse and Mule, 
Psal. 32.  in whom there is none understanding. Then seeing we have the Scriptures, aswell of the old Testament as the new, so full and whole on our side, seeing Christ commandeth us to search the Scriptures, seeing S. Paul saith, they are written for our learning and instruction, seeing we have th'example of the Primitive Church, permitting all men to have and read the Scriptures in all tongues, seeing we have so many translations of the Scriptures, I mean of old time, I speak not of those in the English tongue, in Ethelstanes days, and in the Saxons tongue, ne yet of that gift of tongues given to the Apostles, to the intent that all Nations might hear the great works of God in their own language, seeing there is nothing in the Scriptures, either threatened or promised, but it appertaineth to all men in all ages, nothing done by Christ of old, but the same in one respect or other is daily done. For Christ is newly born among us even at this day. There are Herodes that go about to murder him in his Cradle even at this day. 
Math. 2. Luc. 2. Math. 14.15. Luc. 5.  He notwithstanding groweth in favour with God and men even at this day? He heals all manner of maladies, Leprouse, Demoniacs, Dumb, Blind, Deaf, Dropsies, Palsies, bloody Fluxes at this day, so that we say, son of David have mercy upon us, and Lord, if thou will't, thou canst make us whole. Yea, he raiseth men from death to life again by the power of his word even at this day? 
Math. 9.20. Math. 8. Luc. 5. Math. 21. Mar. 12. Luc. 20. Math. 26. Marc. 14. Luc. 22. john. 18. Math. 27. john. 6.  He teacheth, threateneth, promises, comforteth even at this day. There are jews which will not suffer their veiled Moses to yield to his brightness in these days? He hath Scribes, Pharisees, and Sadduceyes, that lie in wait to catch and entangle him in his talk even now a days also. He hath more than one Annas and Caiphas to buy, and more than one Iscarioth to cell him at this day. Herode, pilate, and their Crewes want not to mock, whip, and crucify him, yea, to keep him down also in his grave, that he rise not again, even at this day. And yet all this notwithstanding, he hath still also at this day his little flock that doth and will depend upon him, saying: Lord, to whom shall we go? Thou hast the words of eternal life. Therefore whatsoever the new Divines say to the contrary, let us still read the Scriptures, and stick to that old Divinity. But because many men are led not so much either with reason or testimonies of Scriptures, as with authority of Doctors, to fulfil my promise, and somedeal to satisfy (if happily it may be) their preposterous zeal and perverse judgement, I will show also that the best and soundest of the old Doctors, have always been of this opinion, that all people at all times aught to have the scriptures in their own tongue. And if any man as delighting in a work of supererogation, that is to say, for a man to do more than he hath bound himself to, or needeth, shall require so much. I will also by the old Doctors answer the objections of such as think the scriptures aught not to be read of all men, because of the difficulty of them, and that variety of translations cause and breed errors. And first we will begin with the Doctors of the Latin Church, not for worthiness either of life or learning, that hath been at any time in them, more than in the Greeks. For verily the Greeks are able to show as many worthy writers of their Church, as the Latins can by any means, if I say not more: but because perhaps some Romanist or Latin man may hit upon this writing, which (if he be partially affected toward the Latin Doctors) may first see what the opinion of the Latin Church was in this point, by one of the most approouedst Doctors in the same Church. S. Jerome upon these words of Paul to the Colossians, 
Colos. 3  Let the word of Christ devil plentifully among you, saith thus: By this place it is declared, that even the lay people aught to have the word of Christ among them, not only sufficiently, but also abundantly, and to teach and admonish one another. Here besides that S. Jerome permitteth the lay people to have the Scriptures, and that plenteously, he also suffereth them to teach and instruct one another, saying moreover that it is their duty so to do. Chrysostom upon the same place and words, sayeth even the same thing, though in more large and ample manner: hearken (saith he) all ye secular people, that have charge of wife and children, how the Apostle commandeth you chief to read the scriptures, and that not lightly and slenderly, but with great diligence. And a little after that again: listen (saith he) I pray you, all you lay people, Buy you the Bible, which is the medicine of the soul: Or if you will have nothing else, get you the new Testament, the Gospels and Acts of the Apostles for your continual and diligent teachers. And by and by after he addeth: This (saith he) is the cause of all evil, that the scriptures are not understanded. 
ix. Homely upon the Epistle to the Colossians.  Note well I pray you how Chrysostom holdeth this as an undoubted and infallible truth, that ignorance in the Scriptures is the cause of all evil. Our Country man Beda called worshipful (as I suppose) because of his great learning, and reverend life and demeanour, is of the very same judgement, as appeareth by that he hath written upon the first Epistle of S. Peter the second Chapter. I might also here show how the said Beda for more than nine hundredth years past, translated the Gospel of Saint john into the English tongue, and how Constantine so greatly commended for his godliness, caused infinite copies of the Bible to be written and sent abroad into all the parts of his Empire, long before that. But return we to Chrysostom, who many times chideth (as it were) with his hearers, for that they give no better heed to his sermons, sometimes again, he prayeth and desireth them, that they would come oftener to them, and read and peruse the scriptures at home at their houses, more diligently than they had used. Otherwhiles he answereth the objections they used to make for their excuse. But let us hear his own words. Tell me (says he) I pray you, you that stand here present, which of you can say one Psalm without the book, if it were required of you, or any other piece of the scripture? And he by & by maketh their objection & answer. But (saith he) this is your defence for all such faults: I am (say you) no Monk, I have wife and children, and charge of household, verily this is it, wherewith as it were with the plague, you far and corrupt all things, because you think the reading of scriptures belongeth to Monks only, where in deed it is much more necessary for you, than for them, for they that go abroad in the world, and daily receive wound upon wound, have more need of God's medicine than other men, Wherefore it is a more grievous and heinous fault, to think the law of God to be superfluous, than to be ignorant in it, for these be words proceeding of a devilish cogitation. Hearest thou not Paul say, the scriptures are written for our correction? Thus much hath Chrisostome in his second Homely upon S. Matthew, & these words also to the like effect in the same place following. This sect (saith he) is the working of the devils inspiration, that will not suffer us to look upon the treasure, lest we should attain to the riches thereof. Therefore he persuadeth men that there is no profit riseth by reading the holy Scriptures, because he would see no practice follow of the hearing. Again, in his xvij Homely upon the Epistle to the Hebrues, he bringeth other like objections, whereunto he also answereth: Thou will't say (saith he) I have not read it, this is no excuse, but a fault. And in his xxviii Homely upon the Genesis, he earnestly erhorteth and counseleth all men to the hearing & reading of the scriptures. These be his words: I pray you (saith he) come hither oftener, and hearken more diligently to the reading of the holy Scripture, and not only when you come hither, but at home also take the holy Bible in your hands, and receive with great study the commodity therein contained. And a little after that again. I pray you therefore (saith he) let us not loose so great a commodity through our negligence, but let us apply the reading of the holy scripture, even at home also. Now if these new Divines, which have go so long disguised under the visar of antiquity, will yet farther reply and say, that the Scriptures are to difficult for all men to understand, and that they are not sufficient to discuss all controversies that may arise in the church, but that we must wait for the Oire and determiner of counsels, or that diversity of translations breed obscurity and errors among the people: we will hereto also make them an answer, and that out of the doctors, that it may herein also appear, that they do but pretend doctors, seeing they will not yield to the doctors, when they hear them speak, and make so expressly against them. First touching hardness and difficulty, wherewith they charge the scripture. Saint Augustine in his second book of christian doctrine and six chapter, saith thus: The holy ghost hath so honourably and wholesomely tempered and qualified the holy Scriptures, that it hath put hunger away by plainer places, and loathsomeness by darker. And again in his third Epistle to Volusianus, he saith: The manner of speech, whereof the holy scripture consists all men may easily come unto, although very few can pierce through it, uttering the plainer things therein contained, like a familiar friend without all colour, to the heart aswell of the unlearned, as learned. And those things which it hideth in mysteries, it doth not set out with haughty elocution, fraying the slow and unlearned mind to come near it, like as the poor man cometh unto the rich, but allureth all men with lowliness of speech, feeding them not only with manifest truth, but exercising them with secret, having the very same things in plainer places, that it hath in harder. cyril in his seventh book against julian saith: to the intent that the scriptures might be known to all men both small and great, they are so commodiously set forth in familiar speech, that they pass nonce capacity. Saint Jerome upon the xix chapter of Esay saith. It is the manner of the scriptures, after harder things, to set plainer. Saint Austen in his .83. book, and .69. question, affirmeth that circumstance of the Scriptures, openeth the sense and meaning. Tertullian in his book against Praxeas proveth, that the rather and selder places, must be expounded by the more, and oftener. And Chrysostom among many places, hath one very notable in his first Homely upon Matthew, where he saith: The Scriptures are easy to be under standed, of the bondman, of the Ploughman, of the widow, of the child, and of him that seemeth to be very slender witted. Howbeit, though they will after a sort let pass other scriptures as uncomptrolled, yet Paul's writings and Epistles of all other seem very hard unto them, and that they would seem to prove by Peter's words in the third Chapter of his second Epistle, whereas God knoweth all other scriptures, even the easiest are alike hard to such as Peter speaketh of. For they be unlearned and unconstant and fickle people, which pervert and turn them to their own destruction. But will you hear what Chrysostom answereth to this objection, speaking of Paul's Epistle to the Romans, in his Preface upon the same, that you may see there is none so peevish an objection of these new Divines, but the same is answered by some old Doctor or other, if they be well searched. Ignorance (saith Chrysostom) is not the cause hereof (he means that they understood not the Epistle to the Romans) but that they will not continually have in their hands the writings of this holy man. For that which we ourselves know (if peradventure we know aught at all) we know it not by the pregnancy and goodness of our own wit, but for that we be so entirely affectioned to that man, that we never cease reading of him. For they that love men, know more of their doings than other men, as being more careful for their lovers than other are. And thereupon concluding he saith: Wherefore if you also can find in your hearts, earnestly and diligently to bestow your labour in reading him, there shall be nothing else required of you. For Christ's saying is true, Seek and you shall find, knock and it shall be opened unto you. And surely Chrysostom spoke not this to Priests and religious men only, but to all his Church of Constantinople, and universally to as many as should read his works. And he sayeth further in his vij homely to the Hebrews, in reproof of those that used not to look upon the scriptures: Not man will take heed (saith he) unto the Scriptures. For if we would mark them, we should not only keep ourselves from error, but deliver other also that are deceived out of the same, and pull them out of danger. Moreover, upon the second of Genesis the xiij Chapter he saith: Let us come to the scope and mark of the holy Scripture, which expoundeth itself. And again: The holy Scripture expoundeth itself, and suffereth not the hearer to err. Tertullian also one of the first writers next the Apostles, 
In his Apology toward the end.  in his Apology for the Christians, saith: He that will hearken to the Scriptures, shall find God, and he that will study to understand them, shall be enforced to believe them. These places of Doctors as well of the Latin Church, as of the Greek, are sufficient enough to teach and persuade any reasonable body, the judgement that the whole Church universal had, both as touching the Scriptures to be had and read of all men, and also to prove the facility and easiness of them to be understanded, and so consequently mine assertion, and how catholicly our Church doth, and like unto the Primitive Church, in permitting all people indifferently to have the Scriptures to look and read in to their instruction and understanding. And if any of these new Divines will not herewith be satisfied, but will yet urge custom, authority of Predecessors, and such like weak instances, for their new Mumpsimus, rather than they will yield to this old Sumpsimus: then let us answer them roundly thus with the words of S. Jerome, upon the ix chap. of jeremy, saying: Neither must the error of our parents nor forefathers be followed, but the authority of the scriptures, and the commandment of God teaching us. And though they cry out never so much, they have the Scriptures, whereby to prove their opinions, which God wot many a time they apply to their purpose as handsomely as the devil did when he reasoned with Christ in the wilderness, and as the old and new Heretics did and do, which (as they say, so we likewise affirm) do accloy the Church in deed very much: then let us answer them with Tertullian saying thus, in his book of the flesh or true manhood that Christ took: Let all Heretics (saith he) use his scriptures, whose world they also use. This shall serve for a testimony of their condemnation, that they deck and furnish their blasphemies with his examples. And if they will have Counsels to decide and control all controversies, whereof consist they, I pray you, not of men? What are men, such creatures as cannot err? Then should they be no men. The best Doctors in the Church, have erred in some part or other of their writings, or at lest have thought they might err. I report me else to their own sayings in their books, to be found in every place, where they never arrogate to themselves any such proud privilege and immunity from erring, as the late lofty Prelates of Rome hath done, but with all lowliness submit their writings to the Scriptures, and to those that shall see or perceive more in them than they have done, yea, requiring men freely to find fault and correct, where they have not attained to the truth. This would they never have done, if they had known or thought they could not have erred. And what one of the Popes can we name in the Church for this six hundred year or more, comparable either in life or learning with any one of these old Doctors, which thus modestly have written of themselves? And shall we think better men than these Doctors have met in the Counsels, since their days? I say no more, but I would there had met so good. They will yet say, Heresies have been always confuted in Councils, and I say Heresies have been always confirmed in Counsels. Did not the Council at Ariminum in Italy hold and conclude with the Arrianes? Did not the second Council at Ephesus, hold with Entiches? Did not the Council at Chalcedon so foully err, that they would have given to Leo then Bishop of Rome, the title of supremacy, and universal Bishop, which he refused, wherein surely he erred not? But what they since have done, that by slaughter and murder, and other such unjust means have usurped it, both heaven and earth knoweth? The Council also gathered by Cyprian at Carthage, did grievously err, enacting that they that were baptized by Heretics, should be baptized again, before they would receive them into their Church. And the Council at Constance, did most abominably consent in error to rob God's people of the one half of Christ's sacrament. What did the late Council at Trent, being fourteen years at the lest in travel, bring forth at length? Forsooth Horatius mountains in Italy were great with child, and after their hard travel brought forth a Mouse. What one error or abuse in their Church, of so many, as all the world now seeth, and they (although they be impudent enough) cannot deny, have they reformed? Surely never might that worthy Bishop of Nazianzum his saying be more truly spoken than of these Counsels, If I must needs writ the truth (saith he) I never saw any good end or conclusion of these Bishop's Counsels, in his Epistle to Procopius the xlij Epist. And yet they shame not still to say, the holy ghost is Precedent of their Counsels, and that he is shut in the closet of the Pope's breast. But I trow it is not that holy ghost that Christ saith, breatheth where it will, for that it would not be so partially tied to the Pope's bosom, or that appeared upon Christ in likeness of a Dove. It is I believe, that ghastly ghost the Owl, that sat so long in the Consistory on a time over the Pope's head, a meet holy ghost I assure you for such a consistory and closet. Let us therefore leave them, and this precedent of their Counsels, and mark what seemeth good to God's holy spirit, and to the Evangelists and Apostles, and f●llowe the same, considering as S. Augustine saith in his second Epistle to S. Jerome, that no Scriptures are to be allowed, but the undoubted Canonical. And in his first book and second chapter against the Epistle of Parmenian, he judgeth it a rash and presumptuous part to believe any, that proveth not that he saith by scriptures. And in his third book and uj chapter against the letters of Petilian, he holds any thing accursed, that is beside the law and the Gospel. In his first book of christian doctrine, xxxvij. chap. he saith: Our faith staggereth, if it be not upholden by scriptures. In his .166. Epistle, he saith both Christ and his Church is known by the scriptures. In his second book of Christian doctrine and uj chap. he saith the holy ghost hath caused the darker things in the scriptures, to be opened by plainer. And Chrysostom in his second exposition upon matthew, the xxiiij and xxix Homilies saith, The true Church can no way else be known, but only by the Scriptures, because whatsoever things else in the Church, Heretics have aswell as Catholics. But now to that they say, diversity of translations in Scripture breedeth error, although the same be sufficiently enough confuted before, by the example of the seventy Translators or Interpreters, by those five or six more that after Christ's time corrected them, by Origen, by Jerome, by the Evangelists and Apostles, writing in the Greek tongue: yet we will allege one or two places out of old Doctors for confirmation of the same. For touching all objections that the adversaries can make, they are so fully answered by the old Doctors, as partly you may have perceived, that it were but vain further to travel therein. S. Augustine which is one of the four Cardinal and principal Doctors, that our adversaries allow, who impugn this opinion, saith thus against them. They that have translated the Scriptures (saith he) out of the Hebrew tongue into the Greek, may be numbered, but the Latin interpreters by no means. For in the beginning of the faith, assoon as one had got a Greek book into his hands, and seemed to have some knowledge in both the tongues, he took upon him to interpret the same. Which thing did more further than hinder understanding, so that the readers be not negligent. For the perusing of divers books hath often times opened the darker sentences. The place is in his second book of Christian doctrine, and twelve chapter. And Nicholaus de Lyra one of our adversaries own Doctors, saith in his Preface upon the Genesis: that Diversity of expositors stirreth up attention: But to bring more testimonies in a matter so clear as day, is but impertinent, seeing that both God's law and man's alloweth the truth, though testified but with two or three witnesses. Thus hast thou gentle Reader my promise made in the beginning, confirmed by authority of Scriptures, evident reasons, and testimonies of ancient Doctors, though not in such abundant wise as might be, yet in as large a sort as the law and rule of a Preface will permit. Let us therefore address and prepare our selves diligently, not only to read the Scriptures, but also to understand them, and not to understand them only, and there to stay, (as I am afraid too many in these days make that their only end of reading) but also to frame ourselves to express our understanding in our lives and conversation, lest having the Gospel still in our mouths, and showing nothing thereof in our manners, and yet protesting a more sound and exact knowledge than others, we increase at length but our own punishment and damnation, knowing that every one that saith Lord, Lord, shall not enter into the kingdom of heaven, but he that doth the will of the father which is in heaven. 
Matth. 7. Luc. 12.  And how the servant that knoweth his masters will and doth it not, shall be beaten with many stripes. Let us remember that the temple of Solomon, and the writings of the laws and Prophets among the jews, little profited them, because they abused them, and would not lead a life answerable to such blessings of God. God spared not that stock of the jews of so many hundredth years groweth, 
Rom. 11.  verily no more will he us, that are but Imps grafted and set in the same stock, if we do not better than we do, and they did. But again, if we live a repentant life as we aught to do, and a thankful unto God for his innumerable benefits, and specially for the light of his word now shining in our Church of England, so ordering our works that they may shine before men, and glorify our father which is in heaven: 
Math. 5.  then rage the world never so much by God's permission against his little flock, for their proof and trial, yet shall it never be able to take one of them out of his hand, 
john. 10.  but that he will aid and assist us with the presence of his spirit, and rule (as David saith) in the middle among his enemies, 
Psal. 110. Psal. 2.  and bruise them with his iron rod, and break all them in pieces like a potter's vessel, that any manner of way without repentance molest and afflict his dearly beloved spouse and Church. Let us not therefore fear any threats or enterprises of this world, knowing that we shall overcome in him that hath already overcome the Devil and the world, 
1. john. 4.  Greater (saith S. john) (is the spirit) that is in you, than he that is in the world. For there was never yet tyrant that rose against God's Church, but some shameful & horrible end followed him most commonly in this world. The ecclesiastical story is full of examples, & of late God hath showed some notable in this case, both here in our country, and abroad, who list to mark and consider them. True it is that christians have been made away and murdered, upon very light and trifling occasions, and are also at this day, where tyrants do reign. For in Tertullians' days, which lived about two hundredth and nine years after Christ: If the river Tibris at Rome had flowed up to the walls, if Nilus the river in Egypt had not watered their fields, if there had been no rain, if there had been any earthquake, 
Apolog.  dearth or plague, by and by the people would cry to have the Christians thrown to the Lions. And all this was to rid the country of them, and to deface their belief and doctrine. But what followed hereof? verily nothing less than they wéened. For Tertullian told them plainly: Torment, rack, condemn, and make us away, and your unjust dealing with us, is but a trial of our innocency. Therefore God suffereth us to suffer this at your hands. The more exquisite your cruelty is toward us, the more it allureth to take our parts. And whereas they call us Sectaries, as than they did the Christians, let us rejoice in that we see our quarrel and there's, our slanders and there's so like, and tell them as Tertullian telleth Scapula the Romans Precedent: that this sect shall not fail or decay, but the more it seemeth to be cut down, the more let them be assured, it is builded up. And considering what they be that are our condemners. Let us also say: Such and such consecrators of our condemnation we rejoice in. For as Tertullian said, whosoever knoweth him (meaning Nero) must needs understand that of force it must be some singular good thing that he would condemn: so may we as truly say, of Boner, Story, and such like, that have condemned our faithful brethren and sistern, that whosoever knew what they were, how they lived and how they died, must needs know also that it could be none other than good that they would condemn. And therefore let us say to them with Tertullian for a short answer: when you condemn us, God pardoneth us. Wherefore let us not fear them that can kill the body, but then can do no more, ne yet that, but when God permitteth: but rather let us fear him, that can cast both body and soul into the fire of hell, which is jesus Christ our Saviour, 
2. Tim. 2. Math. 24. Marc. 13.  knowing that he will crown all those that strive lawfully, and continued unto the end: to him therefore with the father and the holy ghost, three people and one eternal majesty of godhead, all honour, power, and glory, be now and ever, world without end. Amen.   

To the Noble and honourable Consuls, and whole Senate of the famous Common weal of Zurich, his very good Lords and Masters, Ralph Gualthere Tigurine, wisheth grace and peace from God the father, through jesus Christ our Lord.  
IT is an old custom, and confirmed by examples of holy Fathers that the professors of good Arts and learning, use to dedicated the fruits of their studies, either to their friends, or to men of honour and authority, whereby to procure either their favour and good will, or else to make them defenders of their labours and pains. And whereas I have thought good (most honourable Lords and fathers) to dedicated my labours upon the Acts of the Apostles chief unto you: many and weighty causes have moved me thereunto. For privately your liberality toward me, required the same, and publicly the continual care that you have to profit your country, and religion in general, enforced me to show mine allegiance & good heart, towards you, with some duty of gratitude & thankfulness. Whereby that fervent desire that you bear unto godliness might be set forth with the public testimony of our Church, whose example now many years, divers excellent states of common weals, have not been ashamed to imitate. Howbeit, to tell you the plain truth, the chief cause of this my doing was, for that I perceived the matter of this book, and the consideration thereof appertained unto you principally: For in this book is contained, a most absolute pattern and form of Christ's universal Church, which it behoveth all such as are in authority & bear rule, well to know and understand. For those men that say temporal magistrates have nothing to do but with temporal matters, and would have them utterly to abstain from intermeddling in ecclesiastical affairs, are in no wise to be regarded? which men seem to me to be of opinion, that they would have common weals exempt from God's providence, without the which the very gentiles perceived they could not stand or be preserved. And who knoweth not that sentence of the Godly and princely Prophet: Except the Lord keep the city, the watchman waketh but in vain. Which also exhorteth kings and Princes to suffer themselves to be instructed in the word of God, and to kiss and reverence jesus Christ the son of God. But to what end should kings be taught the word, if there be no use of the same, in the administration of the common weal? And how shall they kiss or reverence 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 under Christ their head, they can not be saved? We must harken rather unto Esaias, who prophesying of Christ's Church, among other things saith. Kings and Queens shall be thy Nurrices. In which words, he seemeth not so much to comfort the Church as to set forth the office and dignity of Kings and Rulers, which chief appeareth in this, that God doth vouchsafe to commit unto them the care of his Church, which he hath redeemed with the blood of his son. In deed we must confess that God hath herein no need of man's help, if he would use his absolute & peerless power. Neither deny we that many times Churches are increased and defended rather by the power and unspeakable council of God, than by the industry of man. But this cometh not so to pass because God disalloweth the care and duty of Magistrates, but that it might appear how all praise and glory, is to be ascribed to him only, because no man should think religion depended more upon the will of man, than upon God's providence. In the mean season such is the goodness of God, that he doth vouchsafe to take men to be his coadjutors & helpers, by their ministry to regenerate his elect people through the word, & defendeth the same under godly magistrates, against the rage of this world, in the middle of present dangers on every side, that they may live in peace & rest, as far forth as is convenient for their faith and salvation. And that this is the will of God, not only the scriptures testify, but the whole consent of all nations doth likewise prove the same. Certes in that golden world of the patriarchs, we read that one man was both king and priest. But when God afterward under the law would have these offices severed, yet ordained he a great conjunction and amity between the kings and priests, lest either the kings should reign without religion, or the Priests by them not cared for, and regarded, might at the pleasure of wicked men be misused. Whereunto also may be referred, how God when he first gave his law unto the jews, chose Moses and Aaron, which were brothers germane, & committed to the one the charge of the Tabernacle, and Gods whole service, and to the other, the ordering of the common weal: thereby teaching us that then both Churches and common weals are in most safety, when brotherly concord and agreement is between both these administrations. This thing all those judges and kings well perceived, which are commended in the Scriptures for their well governing the common wealth. Such as we read chief, Gedeon, Samuel, David, josaphat, Ezechias, and josias were, with whom, if a man would compare the residue that the holy ghost, hath noted as nought, he shall found this to be the cause as well of private, as public calamity, that they have thought the word of GOD, and care of religion, hath either nothing belonged unto them, or else that they might dally and play with the same at their pleasure. And if we will read the histories of the gentiles, it shall appear they were wonderfully deceived in the knowledge of the true GOD, and that therefore they polluted the service of God with horrible errors. And yet they firmly held this as a general rule and principle, that common weals could not be happily governed without the true worship of God, and knowledge of his will, which was the cause that they greatly reverenced the Philosophers, as professors of rare and singular wisdom, and in doubtful affairs asked counsel at the Gods, and in erecting of Temples, Altars, and Images to them, spared no kind of lavish, and cost. verily the people of Athens, whose City was counted as a public university and school of wisdom, so thought the care of religion belonged unto them, that among the articles of public oath ministered to their Citizens, this was the chief. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say, for the Temples and service of the cods, I will fight both alone and in company. These men thought that whosoever were desirous either of public peace or private thrift, aught to have a special regard of God's honour. Let no man therefore accuse me of temerity, if I say, that such are destitute of common sense, and blinder than the profane gentiles, which cry out, the care of the Church and religion, belongeth not to temporal Magistrates and rulers. And I think I shall not do much amiss, if I say that such are to be avoided, as the public and open enemies of mankind. For take away religion from man, and what shall remain wherein 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 would burst out at every occasion, and the more they are armed with authority, and with the sword, the more harm they would do. Therefore that we offend not through the bold and preposterous wisdom of the flesh, it shall be very profitable to have a true pattern and form of a Church for men, to follow in their Counsels, that desire either to maintain the Church, or else to reform it being fallen in decay. This pattern the holy scriptures in every place set out unto us, and while the law endured, it did set forth unto us all the parts thereof under the figure of the Tabernacle, and in the time of the Prophets, under the allegory of a spouse, a flock, a vinyeard, the Temple and City of jerusalem. A most absolute and evident pattern or Precedent of the Church, this book comprehendeth, and setteth forth unto us, declaring that the same so grew and increased, as the Prophets once described it unto us, because none shall say that we still had in our mouth such a Church, as neither was ever upon the earth, or ever shall be, as wise men used sometimes to say of Plato his common weal. For although we shall hereafter see the accomplishment and full perfection of the church in heaven: yet doth this book set before us such a precedent thereof, that whosoever frame themselves thereafter, shall be members of that heavenly and perfit church, and shall also understand what way is best to take in preserving and reforming their Churches, and shall be offended at no chances of adversity, nor yield to the dreams of such as obtrude unto us a strange form of Church, saying, our predecessors wanted many things, which holy fathers afterward ordained, and were received and established by authority of general Counsels. For where this book containeth in it an History of about. xxvi●j. years, setting out unto us the Acts done in the Church over all the world, besides the sermons of the Apostles, their Counsels, their sayings and doings, aswell public as private, opened in a plain and sufficient narration or discourse: who will not say but he is impudent, that will affirm there are divers other things necessary unto salvation, which we know the true Christian Church in the Apostles time had not. Furthermore, what arrogancy were it to contend with the Apostles, whom the son of God appointed to be the teachers of all the world, and to be witnesses of his doings, as though we were able of ourselves to invent or devise a more absolute and perfit thing than they? It shall also be very profitable, to mark the trade and order of this Primitive Church, as out at a loupe, or crevice, and the chief points thereof, which Luke saith, sprung first of the word of God, after Christ was ascended into heaven, and from thence had sent his holy spirit, through whose inspiration, the Apostles began to preach the Gospel unto the world, and to bring disciples or believers unto Christ. Whereupon we gather that they which either will be members of Christ's Church their selves, or bring other to the communion and fellowship thereof, must begin with the wholesome doctrine of the word of God. For where by birth we are the children of wrath, we must needs be regenerated from above, to become the children of God. The seed of this regeneration is the eternal word of God, which being preached by the ministery of man, but quickened in the minds of the hearers by the power of the spirit, renueth the whole nature of man, so that his flesh being mortified, he liveth only unto GOD through Christ, who not long before being estranged from God, lived unto sin. And the Apostles taught but one uniform doctrine of the word in all places, the which word Christ himself distributed into his parts, when he first commanded repentance to be preached in his name, and then next forgiveness of sins. And although the Apostles had not always one kind of hearers, but such as seemed greatly to differ, both in vocation, conversation, & nature: yet did not they think it good, for this cause, to change or omit any thing in the doctrine of the gospel, being wholly busted, to bring many men unto Christ, by duly & orderly dealing of his word. And unto this doctrine of the word, they joined the use of the sacraments, and those whom they perceived to believe, they took into the society of the Church by baptism with all their family, and delivered to them the sacrament of thanksgiving in such sort as Christ prescribed, the often receiving whereof sealed to them the benefit of their redemption, and a thankful commemoration of the lords death is therein celebrated, and the whole body of the Church is the more surely knit together with the band of love and charity. And by these means, within the space of eight and twenty years, it is evident the whole world was brought unto the obeisance of Christ, and that by the ministery of such as were neither of noble stock, dignity in calling, nor of any estimation in learning. Therefore this was the very working of God from above, wherein we have to reverence his power, and to embrace his goodness, which so graciously provided for the world, living oppressed under the tyranny of the devil. This book setteth forth most diligently the exercises of the Primitive Church. Great sinners and notorious wicked men, such as not long before, had wickedly enterprised to shed the blood of the only begotten son of God, embraced the doctrine of the gospel. And the same being brought to the consideration of their sins, openly confessed them, and trusting in the only mercy of God through Christ, obtained favour and forgiveness. From thenceforth forsaking their former sinfulness, and taking a better way and trade of life, they forsook their company, by whom before they were polluted. And to their Godly life, they joined prayers, wherein they were fervently occupied, both in consideration of their own infirmity, and by reason of daily perils and incombraunces, as many examples declare. And for that they would have neither doctrine nor the wholesome frequenting of the Sacraments to cease, they had a special regard that there might be Ministers, and Elders everywhere appointed, whom they placed in every City, and with great diligence kept in doing their duty. And at length lest the profession of Christ might seem to consist only in vain contemplation, there sprung and grew among them such fervent love and liberality, that we may in these days sooner wonder at the same, than follow it. For each Church and congregation faithfully made provision for their poor, and those Churches that were of best ability and riches, relieved the want and poverty of others further of, sending to them such collections of money as they had made and gathered for them. Well remembering undoubtedly our Saviour Christ, which being ready to leave the earth, appointed the poor in his place, promising to accept whatsoever benefit bestowed upon them, as done unto his ownself. And where being occupied in such Godly exercises, all men aught to have made much of them, and loved them: they yet found on every side most grievous enemies. The jews, Scribes, and Phariseyes, and Philosophers of the gentiles gainsaid them, whereby they were enforced to have perpetual conflicts with those, that had the chief commendation for wisdom, and learning, as well among the jews as the gentiles. Moreover, even out of the Church itself arose false brethren, who both through their lewd conversation hindered the growth of the Church now springing, and offended very many with their crafty and deceivable enterprises: such as Ananias was among the jews, and Simon Magus among the Samaritans. And certain wicked people given unto unlawful sciences much troubled the Apostles, and the other godly. Bariesu, or Elymas the Sorcerer in Cyprus, a maid possessed with a prophesying spirit at Philippi, and certain exorcists, or conjuring jews, at Ephesus. And when the devil perceived, he could nothing prevail by any of these instruments, he began to stir up the Magistrates and Rulers, by them to keep under the toward crop of the true and healthful faith. And this thing the jews first began, to bring Christ's religion the more in suspicion, seeing that Nation where it first sprung, received not the same. hereupon the Apostles were called before councils at Jerusalem, were commanded to silence, were beaten with rods, and so being further threatened, were let go again. At length Stephen was stoned, the godly driven out of the City, and persecution ranged in every place, neither were the Apostles themselves spared. For Herod beheaded james, and thought for the jews pleasure to have served Peter likewise, if God had not after a miraculous sort, delivered him out of the present danger he was in. And the jews were not content themselves to reject Christ as none of their king and saviour, but also they would not have him to reign among the gentiles. Wherefore they moved and procured uproars against the Apostles in all places, as appeareth by the ado that happened at Antioch, Iconium, Lystrae, Corinth, Thessalonica, and many other places. And finally they brought to pass, that the Apostles, and professors of the Christian faith, were reported to be guilty, not only in matters of religion, but also to have ●oldelye transgressed and broken the Roman laws, and to have troubled and distourbed the whole world. Whereupon the matter went so far, that the Roman Emperors also, whose power at that time stretched over all the world, drew their sword against the Christians. But among all these so great and many dangers, and in so crafty and most cruel attempts of the enemies, there appeared a marvelous constancy of the Apostles and other believers, whereby they both truly and plainly protested their faith in Christ, and boldly defended and maintained the doctrine of truth, and neither by flattery or threats, could be brought to forsake the standing, wherein God had placed them. Therefore our faithful God did not fail them in so Godly a constancy, but declared by many and evident tokens, that he had a care of his Church. For being in bands and prison he delivered them out of the same, by the ministery and service of Angels: he comforteth them with joyful ●ightes and visions: he armeth them with the spirit of constancy: he giveth them a mouth and tongue which none of the enemies was able to resist: he confirmeth the doctrine and faith of his people with miracles: he effectually draweth the minds of men to believe them: and to be short, he causeth the doctrine of the Gospel, despite of the world and Prince thereof, through fire and sword, luckily to spread over the whole face of the earth. In these things is contained a perfit and an absolute pattern of a Church, whereunto all things written any where else in the scriptures touching the Church, may be referred. This form or frame of a Church, it is evident, that you also (most honourable Lords) have followed. For where GOD did vouchsafe about xxxix years past, to illuminate our Country Helvetia, with the light of his word, and to call it from the darkness of superstition into the brightness of his Gospel, you thinking there was no longer lingering to be made, began advisedly and seriously to consider how Christ's kingdom might be restored in your common weal. Therefore you thought it good out of hand, to move the Bishops, and specially him of Constantia, to whose charge your whole Country belonged, to say to their hands with you in abolishing of abuses and superstition, and to take order for the reforming of the Church with your aids and assistance. But while they forgetting their vocation and duties, made delays, you thought it should be much to your shame and reproach, to see their negligence any longer hinder the public salvation and glory of God, and therefore (for that you would not want of your duties) you were the Captains and beginners of so godly an enterprise yourselves: following the examples of Ezechias, josias, Constantine, and divers others, which we read in times passed did the like with great commendation, when the ministers and Bishops of the Church were found slack in their office. For appointing a public and general assembly of all the Ministers both in your City, and whole territory, you willed them to deliberate and confer among themselves out of the word of God, touching the chief points and articles of faith and religion. And there were, that earnestly withstood this your devise, saying the determination of this matter belonged not to the judgement of one common weal or Prince, but to the authority of an universal, and general council. Howbeit their authority was of no such force with you, that it could make you look behind you, after you had once set your hand unto the plough. And therefore your godly begun enterprise did prosperously proceed. For in that disputation the truth had the victory, and that in such sort, that the greatest part of them that came to assault the same, yielded thereunto of their own accord, and thought their greatest praise and glory to consist herein, that God had given them grace to be so happily overcome, and to follow Christ's Chariot in triumph. From that day forward you never ceased to devise and do all such things as you perceived did appertain to the glory of Christ's kingdom. For you purged and rid your Churches of the dross and filthiness of Images and Aultares, and cleared Christ's doctrine from the pernicious inventions of man's traditions, enacting by public authority that none should either reduce and bring again, the superstitions abolished, or else teach the flock of Christ any thing disagreeable to the doctrine of the Gospel. The use and administration of the Sacraments, you caused to be brought to the form and order first instituted: you caused prayers aswell public as private, to be duly ordered, and whatsoever other duties of true faith, you caused to be exercised according to the prescription of apostolic doctrine: yea, you caused your public laws, and discipline of manners to be reformed after the rule of the gospel. And because no man should think you did these things either for desire of private lucre, or for that you delighted in novelties, you had a special regard that others might have the whole fruit and avail of the reformation, and yourselves all the pain and labour in reforming. For you did not like sweepestakes rape and reave the Church goods into your hands, nor put any man either of nobility or of the Church from their right. For those which were deceived and carried with the common sway of ignorance, you laboured to win by friendly and brotherly instruction, and did not uncourteously cast them of. Whereby it came to pass, that they which were best witted among them, did afterward great good service to Christ and to his Church: and other whom either age, or dullness of wit hindered, you suffered patiently to enjoy their goods and revenues, because they should have no occasion either to make complaint, or tumult. And whatsoever of those goods fallen to your administration, was appointed partly for the building and maintaining of schools, and partly for the sustentation and relieving of the poor. For you used in liberal wise to maintain not only the professors of sciences and tongues, but also certain students of the same, to the number of fourscore, with continual stipend and exhibition: insomuch that the most part of them which at this day preach Christ in your City, and Country, (which have in them about an hundred and forty parishes) are bound and beholden to your liberality, for the room and place that they now are in. And such was your dexterity in handling all these matters, wisdom in taking counsel about them, and modesty in executing them, that the thing which seemed impossible to be done, was easily brought to pass: insomuch that within short space of time, in a free nation, without any fear of public tumult or sedition, with great approbation of the people, all these things that we have spoken of were both taken in hand, and brought to an end. For although they which thought Popery was gainful, and therefore could not well brook the overthrow thereof, attempted oftentimes many things: yet through the singular benefit of God, their enterprises were always in vain, and the tempests by them raised were chased away by the wholesome breath of our heavenly father. Where according to the precept of Christ, both the simplicity of Doves, and wisdom of Serpents, appeared in your devices. For as often as your adversaries went about either by flattery and fair promises, or by fearful menaces to withdraw you from your purpose, or at lest would have persuaded you to have left all controversy in religion to the judgement of the Bishops and Clergy: you still answered them both wisely and plainly after this sort: that you could not, nor would not deny or reject such things, as you had learned out of God's word, were true, and that you were ready to tender a reason of your belief to any man that should demand it of you: yea that you would willingly yield to any man that could convince you of error▪ by the holy Scripture, and could teach you a better way of salvation than you held. divers your answers of like kind and tenor there are wherewith you stopped the mouths of a great many, and wherein still may be read that saying of the Apostles: Whether it be right before ●od to harken unto you rather than God, judge you. For we cannot choose but speak those things which we have both seen and herded. Again, We aught rather to obey God than men. Therefore the heavenly grace of the eternal God favoured and prospered so godly enterprises: whereby it came to pass, that your common weal hath most happily escaped all kind of tribulations, and at this day in the middle of the horrible and dangerous stirs and troubles of all Christendom, doth not only live in peace herself, but also is a most safe sanctuary for foreigners and strangers resorting to her from all places. Therefore great and weighty causes as me thinketh have moved me (most honourable and my especial good Lords) to dedicated this my labour and travail unto you, wherein according to the grace of God bestowed upon me, I have go about to open and make plain that book, which describeth the fi●st countenance and look of that Church that is called the primitive Church, with the proceed, increase, and whole estate of the same, a precedent whereof, I see you have followed, with no less industry and diligence, than good and happy success. Which precedent if they shall follow which shall succeed you, in government of the common weal, they shall both see how you have done nothing rashly, and on a head, and shall also perceive themselves wonderfully pricked forward, to observe and keep with all their power, that form and order of a reformed Church and Religion, that they shall receive of you. And surely it shall be very profitable to meditate oftentimes, by what means and beginnings, our ancestors devised such an order and form both of Church and common weal. For in so doing they shall neither regard slanderers, which maliciously deprave things done well and godlily, neither shall they be turned from the truth for any storms of persecution, or threats of the world that may arise. It is also profitable many times to talk of these things before the people, which as they are led most commonly with things present: so do they easily forget things passed and go, and very seldom think of things to come. Therefore they allow not the devices of the Magistrates, but when they see them joined either with present profit, or clear of perils and danger. For as soon as danger once appeareth, they find fault and lack of wisdom and equity in those, whose counsels they aught faithfully to set forward and obey. But if they did understand, that their rulers had God for the author and guider of their drifts and devices, and that they did whatsoever they did, according to their duty, then surely they would learn more religiously to judge of their rulers, and more easily to obey them, and would not so suddenly be moved and turned at every rumour of danger arising. Surely this was the thing that I chief meant and intended, when I began openly to read this book to the flock of Christ among you, and to publish and set abroad that which I had openly spoken and declared. For I saw that the state of this age waxing every day worse and worse, was such, that it was most needful continually to peruse the books of holy scripture, and to set before the people, the examples of the primitive Church, contained in the same, that they should not be deceived with the gloss of such as under a false colour and pretence of antiquity, burden us with new errors, and accuse those things of novelty, which grave and godly men have restored unto us, out of the word of God. Accept therefore, these my labours (mine honourable and good Lords) with such favour, as you have many years born unto the truth, and unto me, and many other my fellows and coparteners, even from our childhood. Continued your good will unto the students of divinity: hold on your accustomed humanity and gentleness toward the pilgrims and banished for Christ's sake, abide in the maintaining of your laws, and correcting of the people's manners, in enhaunceing virtuous exercises, and in bridling wickedness with justice. In many places the horrible contempt of God reigneth. divers do wickedly reject the wholesome benefit of God's word, and the knowledge of Christ. Charity in most men waxeth chill, and faith faileth every day by little and little. Iniquity aboundeth, and new crops of naughtiness daily increase. God therefore being angry▪ threateneth us with punishment, and fears the world with wonders, monsters, and horrible uproars of kingdoms. And yet will he never fail them which abide and continued in promoting his glory, defend the Church of his Christ, and according to the measure of their vocation, persevere in doing their duty. He shall bless your labours, and govern your counsels by his spirit: he shall bless all your people, so that they shall of their own accord, obey your wholesome laws, and most happily enjoy the gladsome benefit of evangelical peace. He shall bless your whole Church, so that it shall go forward every day more and more in the doctrine of godliness. To him who is the only Lord of Lords, the immortal and everlasting God, be blessing, honour, power, and glory for ever. Amen. Given at Zurich, in your famous and chief City of Helvetia: the first day of August, in the year of our Lord. 1557.   

❧ joannes Parkhurstus Anglus Episcopus Nordovicensis.  

Multa relucenti debent haec tempora Lucae,  
Et debet Lucas multa Rodolphe tibi.  
Lux Lucae luxit totum diffusa per orbem,  
Lux Lucae lucet nunc magè luce tua.  
Ergo tibi Lucae tantum qui luminis adfers,  
Christus cum Luca, lucida regna dabit.    


Eiusdem aliud ad Lectorem.  
Quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuerint Apostolorum  
Qui ritus veteres apudque Patres,  
Et quot: discere Lector, est ne cordi?  
Huc adsis, avido legantur ore  
Haec quae scripta vides pererudita,  
Sacris eruta scripta quaeque libris,  
Aut è Patribus eruta Orthodoxis.  
Quae multo peperit tibi labore  
Gualtherus, pietate clarus atque  
Doctrina, patriae decus, suaeque  
Praefulgens, celebres habendus inter  
Scriptores: potes id negare Livor?  
Laudes quid memorare pergo, plures?  
Vino vendibili haud opus virente  
Est suspensa hedera: Liber loquatur.    

¶ A Table of the chief words and things expounded in these Homilies and Annotations.  

A  

A ante A.  AAron and his children choose to be ministers. 
Pag. 67.   

A ante B.  Abelles' faith what it was. 
Pag. 853.  Abnegation or denying of ourself is the beginning of Christianity. 
Pag. 367.  Abraham is an example of the obedience of faith. 
295.  Abraham pleased God without the ceremonialles. 
293.  Abraham is in many dangers after he came into the land of promise. 
297.  Abraham's faith is steadfast, although he be tried divers ways. 
ibidem.  Abraham's singular faith is set forth. 
ibidem.  Abraham what GOD did with him after he came into the land of promise. 
ibidem.  Abraham's faith in all adversities is upholden by Gods promise only. 
ibidem.   

A ante C.  Acts of the Apostles instruct all states and degrees of men with examples. 
Pag. 4.  Acts of the Apostles commend the truth and Majesty of the prophetical Oracles of utility, necessity, dignity, and Majesty. 
2  Acts wherewith it beginneth the history. 
1.   

A ante D.  Adam was a christian. 
852.  Adam's sin deprived us of life. 
Pag. 119.  Admiration of God's works is necessary. 
157  Admonitions out of God's words are needful daily. 
583.  Adversaries to God's doctrine, who were in times passed. 
4.  Whereof we should take comfort in adversity. 
807  How we should use the promises of God in adversity. 
809.  We must confirm our faith in adversity. 
ibidem.   

A ante E.  The delivery out of Egypt, was a figure of our salvation in Christ. 
Pag. 298.314.  Aeneas sick of the palsy is healed. 
Pag. 418.  Acquitie in an Heathen Captain. 
Psal. 797.  The Aethiopian is converted. 
376.  The Aethiopian is described. 
377.  The Aethiopian teacheth us that salvation, and all thing thereunto belonging, cometh of the mere grace of God. 
389.  The Aethiopians are under the kingdom of God, according to the Oracles of the Prophets. 
376.   

A ante F.  Afflictions remain for them that join them to the church. 
325.  Afflictions what good they do unto the godly. 
101.  Afflictions aught to be an argument of joy and comfort. 
271.  Afflictions are overcome with constant faith. 
328  Affliction and adversity are not always tokens that God is angry. 
ibidem.  Afflictions of the godly and wicked are not all of one sort. 
102.  Which way afflictions may be avoided. 
ibidem.  God seethe the afflictions of his people. 
328.  What the end of God's afflictions is. 
151.  The causes of afflictions. 
269.  The godly have warning of their afflictions. 
744.  The afflictions of the godly must offend no man as strange. 
263.  The afflicted, God assisteth. 
308.  We must do good to the afflicted. 
Pag. 809.   

A ante G.  Agabus telleth Paul he should be put in bands. 
766.  Agrippa and Bernice. 
840.  Agrippa is skilful in the jews affairs. 
847.  Agrippa is a figure of such as in this world choke the seed of God's word with cares. 
867.   

A ante L.  Alexandria School. 
697.  Alms is a work of mercy. 
427.  What this word alms containeth in it. 
419.   

A ante M.  Ambition is a pernicious thing. 
Pag. 24.  Ambition in the Church, is most pestilent. 
370. and. 371.  Ambrose his constancy. 
358.   

A ante N.  Anabaptistes. 
463.  Anabaptistes confuted, which think it unlawful to come in our Churches or company. 
241.  Anabaptists are like to the Essenes'. 
Pag. 803.  Anabaptists keep a perilous coil, while they rack things belonging to strangers, and those of full age unto christians children, keeping them from baptism. 
385.  Anabaptistes are barbarous people, despising the knowledge of tongues, in a Minister of the Church. 
83.  The Anabaptists confuse and seditious, comminiti● of goods is improved and confuted. 
147.  Anabaptistes dote in going about to condemn the baptism of infants. 
Pag. 367.  The Anabaptistes error, which say it is not meet that a Christian should possess any thing of his own. 
143.  The Anabaptists error in the disordered community of their goods. 
225.  The Anabaptistes disorder saying it is unmeet for a christian to were a weapon. 
432.  Anabaptistes are reproved of obstinacy for that they will yield no account of their faith before the magistrates. 
829.  The Anabaptistes temerity forsaking such Churches as seem to have any imperfection in them. 
275  The Anabaptistes madness will not suffer the children of the christians to be received into the Church. 
Pag. 185. and 135.  Ananias and Sapphira tempted the spirit of the Lord. 
236.  Ananias and Sapphiras consent in sin, deserved to be punished. 
237.  Ananias is a figure of such as rob God of his honour. 
230.  Ananias is a figure of false Christians. 
229.  Ananias lied unto the holy ghost. 
Pag. 221.  Ananias is killed by the word of of God's judgement pronounced. 
Pag. 233.  How great the sin of Ananias was. 
229.  What the holy ghost judgeth of Ananias sin. 
230.  Ananias punishment. 
232.  Ananias is called to ordain Paul an Apostle. 
399.  Ananias fearfully finds delays against the express commandment of God. 
401.  Ananias is encouraged of God. 
ibidem.  Ananias calleth Paul brother. 
405  Ananias layeth his hands upon Saul. 
ibidem.  Ananias commended of Paul for his godliness. 
399.  Ananias obedience. 
404.  Ananias boldness. 
405.  Ananias description. 
788.  Ananias oration unto Paul. 
789.  Ananias called painted wall of Paul. 
800.  An Angel of GOD is sent unto Paul. 
878.  Angel of God calleth Moses. 
325.  Angels Ministry. 
494. and 495  Angels are servants and keepers of the elect. 
246.  Angels appearings. 
38.  Angels have helped men in visible wise. 
36.  Angels Ministry is an argument of God's goodness. 
428.  Angels ministery how● excellent it is. 
376.  Antichrist sitteth in the Church of God. 
282.  Antichristes spirit is in them that preach not Christ. 
403.  Antioch Church refer their controversy to the Apostles. 
588.  Antioch Church commended. 
508.  Antichristian Prelates pride. 
256.   

A ante P.  Apparitions of spirits or souls. 
541.  Apostleship whence it hath authority. 
71.  The Apostles doctrine must be referred to the holy ghost. 
20.  The Apostles story must be joined with the Gospel, and for what cause. 
9  Apostles are ordained of God. 
58.  The Apostles doctrine must be believed, because it is inspired of God. 
9  The dignity and authority of the Apostles doctrine. 
8.  The sum of the Apostles doctrine. 
407.  Who must be appointed to the office of an Apostle. 
63.  The profit that cometh of the ordinance and calling of the Apostles. 
58.  The profit of studying the Apostles. 
711.  The Apostles receive commandments of Christ. 
9  The Apostles after they had received the holy ghost, spoke with strange and divers languages. 
82  The Apostles are accused of sedition and seducing of the people. 
633.  The Apostles after their afflictions return with more boldness to do their office. 
579.  The Apostles had their authority of him that sent them. 
71  Apostles whypped and cast in prison. 
634.  The Apostles after their whipping praise God, and pray unto him. 
Pag. 636.  How the Apostles were choose. 
66  The Apostles are Christ's witnesses, and what the duty of an Apostle is. 
30.  The Apostles preach to the people of Cyprus. 
200.  The Apostles refuse to obey the counsels decree, and for what cause. 
209. and 210.  The Apostles did all thing by the guiding and authority of the spirit. 
620.  The Apostles are set at liberty for fear of the people. 
212.  The Apostles are the Preachers of God's truth. 
78.  The Apostles teach in the synagogue at Iconium. 
560.  The Apostles commend the Churches unto the Lord. 
585.  The Apostles preach the gospel constantly. 
251.  The Apostles being delivered out of prison, are commanded to execute their office. 
246.  The Apostles exhort us to perseverance. 
581.  The Apostles boldly withstand the jews attempts. 
550.  The Apostles fly from Iconium, and preach in an other place. 
563.  The Apostles rejoice in slanders and reproaches, and why. 
270.  The Apostles by their gestures repel godly worship. 
570.  The Apostles return to jerusalem. 
42.  The Apostles what they do being gathered together at jerusalem. 
Pag. 47.  The Apostles excommunicate incurable people. 
551.  The Apostles preach in the houses of the faithful. 
272.  The Apostles are called afore the Counsel. 
197.  The Apostles purge themself of disobedience, new doctrine and sedition. 
258.  The Apostles go into Pisidia. 
519.  The Apostles continued in prayers at jerusalem, and in unanimity and perseverance. 
47.  The Apostles remain at jerusalem. 
357.  The Apostles did lead about no other men's wives. 
45.  The Apostles did thrust nothing into the church of their own authority. 
569.  The Apostles obey the angel. 
248.  The Apostles perceiving a grudge to arise in the Primitive Church, consult for a redress in tyme. 
276.  The Apostles acknowledge themselves to be but fellows. 
90.  The Apostles preach the Gospel at Perga. 
585.  The Apostles have taught us fully all things needful to our salvation. 
743.  The Apostles departed from Philippi. 
Pag. 645.  The Apostles preach the word of God. 
512.  The Apostles are not to be invocated because of the miracles they wrought. 
892.  The Apostles are put in the common jail. 
244.  What the Apostles were before they received the holy ghost, and what after. 
89. and 90.  What manner of God the Apostles preached. 
163.  What the Apostles did at Pisidia of Antioch. 
519.  The Apostles return to the Cities from whence they were driven. 
Pag. 580.  The Apostles refer all matters to the church. 
214.  The Apostles are brought back again to the council. 
252.  Why Christ chose rude and unlearned men to be his Apostles. 
204.  The Apostles boldly withstand the seditious. 
564.  The Apostles give the holy ghost unto the Samaritans. 
368.  The Apostles appoint Elders in every church. 
583.  The Apostles are Christ's sworn witnesses, and whereof they must bear witness. 
786.63.123.  The Apostles bear witness of Christ in Samaria, and preach the word of God in all towns and villages. 
375.  The Apostles are despised people of none accounted. 
44.  The Apostles are beaten with rods. 
Pag. 267.  The Apostles ascribe all things to God as to the author of them. 
9  The Apostles deeds after Christ's ascension. 
42.  The Apostles acts were done by the holy ghost. 
9  The Apostles equality. 
64.  The Apostles authority in the church was equal. 
70.  The Apostles community. 
143.  The Apostles constancy. 
209.257. and. 262.553.  The Apostles boldness in defending the truth. 
257.262.  The Apostles gross question touching the kingdom of Christ, the cause of their error, and how manifold it was. 
24.25.  The Apostles state when the holy 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 benefit of God. 
9  The Apostles doctrine how it was accepted of the world. 
190.  The Apostles and Ministers duty. 
64.  The Apostles faith and trustynesse. 
Pag. 124.  The Apostles enemies and authors of their persecution. 
191.  The Apostles continuance in preaching. 
272.  The Apostles industry and modesty. 
368.758.  The Apostles tender a reason why they are sent. 
  The Apostles Sermons. 
730.  The Apostles slips and falls, is no derogation to their doctrine. 
Pag. 55.  What the Apostles miracles were. 
Pag. 891.892.  The Apostles modesty. 
758.  The Apostles names, and why they are so often cited. 
44.  The duty of the Apostles enjoined of God. 
30.64.417.790.  Why the Apostles journeys are so 〈◊〉 described. 
759.  The Apostles set wholly at liberty. 
Pag. 642.  The Apostles first work done in the ministery. 
49.  The Apostles common exercises. 
Pag. 239.  The Apostles state while they preached the gospel on earth. 
4.  The Apostles testimony, touching Christ and his resurrection. 
537.  The Apostles wives. 
45.  The Apostles threatened with death. 
Pag. 262.  The Apostles are not suffered to to preach, before they be well instructed. 
80.   

A ante Q.  Aquilas is Paul's host. 
678.   

A ante R.  Aristarchus. 
870.  The arguments used against the faithful of Christ. 
772.  The armour wherewith Ministers must defend themselves against the world. 
211.  The armour wherewith Christ's kingdom is enlarged. 
618.   

A ante S.  ascension of Christ maketh not careless of salvation. 
39  ascension of Christ is a comfortable thing. 
36.  ascension of Christ is the end of the gospel. 
7.  ascension of Christ is no dispartion or vanishing away. 
36.  What ascension is. 
33.  Who ascended. 
34.  Whether Christ ascended. 
35.  The history of Christ's ascension. 
33.  The story of the ascension is brief and plain, and why. 
ibidem.  Circumstances of Christ's ascension into heaven. 
ibidem.  The end of Christ's ascension. 
ibidem.  Christ's ascension confirmeth his victory against Satan. 
37.  The manner and causes of Chrystes ascension. 
36.  What things followed after Christ's ascension. 
42.43.  Christ opened to us the gates of heaven by his ascension. 
ibidem.  Christ is proved to be the Messiah by his ascension. 
123.  Astrology judicial, and the abuse thereof. 
28.  Astrologers and Soothsayers of all sorts. 
28.29.  Assemblies at morning and evening. 
Pag. 498.  Assemblies ecclesiastical, why they were ordained. 
145.146.  Assemblies of the faithful 
ibidem.  Assemblies ecclesiastical, why they are necessary. 
241.  The order of assemblies ecclesiastical. 
529.  Wicked people many times get into the assemblies of the godly. 
282.   

A ante T.  Athens praised. 
658.659.  Athenienses superscription. 
●65.  Athenodorus counsel gyue● to ●●gustus. 
●64.   

A ante V  Authors of the Apostles persecution. 
191.  Authors of sedition are the wicked, not the faithful. 
562.  Authority of man of what avail it is in matters of religion. 
666.  How true authority may be got. 
Pag. 148.149.  Man's authority giveth no commendation unto Scripture. 
2.    

B.  

B ante A.  BAckstarters, the authors of schism and division. 
589.  Backstarters not to be taken to soon into the ministery. 
519.  Backstarters shall be alway in the world. 
ibidem.  Banishment is cause of rifling of goods and poverty. 
557.  Banished for their religion, must be comforted. 
ibid. and 891.  Baptism delivered to us by the Apostles, as Christ did institute it. 
3  Baptism or the fire of Christ. 
707  Baptism an outward bond of the church. 
366.  Baptism of john distinguished from Christ's baptism, according to the sign & thing that is signed. 
Pag. 22.  baptism of john. 
707.  Baptism of john and of Christ, both one. 
22.  Baptism is called the absolution, or assoiling from sins. 
791.  Baptism what it sealeth. 
366.367.  Baptism how it washeth us from sins. 
132.133.  How baptism is called the Fountain of regeneration. 
305.  Baptism a seal of the promise of forgiveness of sins, in the name of jesus christ. 
23.  Baptism is a sign of the purgation made by the blood of jesus Christ. 
133.  The reason and dignity of baptism. 
Pag. 791.  Baptism, must not be neglected. 
Pag. 640.  In baptism what water aught to be used. 
387.  To be baptized in the name of Christ. 
Pag. 132.  To be baptized into the forgiveness of sins. 
133.  Barnabas commends Paul. 
412.  What manner of man Barnabas was. 
467.  Barnabas called jupiter by the people of Lystra. 
567.  What Barsabas signifieth. 
72.   

B ante E.  beggars properties of our age. 
152.  beggars must not be suffered among the people of God. 
152.  To begin well profiteth not, without continuing to the end. 
549.  Beginning of Paul's sermon. 
524.  Benefits of Christ toward the inhabiters of jerusalem. 
50.  Benefits of God are then profitably received, when men acknowledge GOD to be the author of them. 
155.  The remembrance of benefits received soon dieth with Princes. 
Pag. 315.  Berrhea lyghtened with the gospel. 
Pag. 655.  The church at Berrhea disturbed. 
Pag. 656.   

B ante L.  Blasphemy is a denial of the faith. 
Pag. 856.  Blasphemous and filthy talkers are led with the evil spirit. 
85.  Who are said to be blessed and happy. 
763.  Blessedfulnesse is to be judged of holiness of place. 
313.  True blessedness described. 
119.120.  True blessedfulnesse is to be most like unto God. 
757.  It is more blessed to give then to take. 
ibidem.  To bless is to bid farewell. 
35.  The heirs of bless. 
187.  The manner of Christ's blessing. 
188.  Christ is the Mediator of bliss. 
47.  Blessing what it comprehendeth in it. 
ibidem.   

B ante O.  The true mark of those that are born again. 
138.  Books of the Bible belong to all men. 
326.   

B ante R.  The utility of well bringing up of children. 
615.  Breaking of bread. 
140.734.  Brethrens & kinsfolk of Christ. 
48.  Brethrens at Rome their kindness. 
Pag. 894.   

B ante V  Burials must be reverently used by christians. 
359.  Burdens and yokes are all those things that are taught beside faith in Christ. 
608.   

B ante Y.  bishops could always abide to be reprehended of other bishops. 
Pag. 468.  Bishops of Rome make money of religion. 
719.  Bishops accuse Paul. 
818.  Bishops of Rome may err. 
198.  bishops counsels what they are. 
Pag. 240.  Bishops of Rome's craft and tyranny in persecuting the truth. 
191.  bishop of Rome his incurable impiety. 
350.  bishops which aught most to set forth Christ's doctrine, greatest enemies thereof. 
191.    

C.  

C ante A.  CAlamities of men directed to an end by God. 
  Captivity of Babylon. 
343.  Care of God for us. 
832.  God careth most for his people, when they are most destitute of man's help. 
349.  Carnal men what they seek for in Christ. 
26.  Causes of the calamities of this world. 
101.  'Cause of all calamity is the not believing, and gainsaying of the Gospel. 
31.  Causes of calamity are as well in the godly, as the ungodly. 
101.  Causes of strife and contention. 
550  Cause of salvation is faith. 
168.  Causes of the evils of these latter days. 
ibidem.  Causes why Saul was cast of. 
Pag. 528.  Causes of afflictions are to be diligently considered. 
269.   

C ante E.  Centurion is Paul's friend. 
871.  Centurion gently obeyeth Paul. 
Pag. 810.  Centurion and his soldiers faith. 
Pag. 882.  Ceremonies that the Apostles taught are certain. 
3.  Ceremonies of the law are abolished. 
76.  Ceremonies in religion, how far they are lawful. 
349.  Ceremonies of the old law, to what end and use they were. 
292.  Certainty and antiquity of christian faith. 
175.   

C ante H.  Chanaan land a figure of our salvation, and of heaven. 
294.  Charity of the Apostles toward their enemies. 
561.  Charity must be used, even toward the unthankful. 
355.  Charity is the cognizance of Christ's children. 
77.  Charity hath her marks and tokens. 
ibidem.  Charity and wisdoms examples. 
Pag. 758.  What the nature of charity is. 
896.  Charity is not suspitio●s. 
769.  The property of charity. 
756.  Charity in Steven. 
351.  The effect of God's chastisement declared in Paul. 
395.  The chastisement of God requireth repentance. 
ibidem.  The duty of those whom God chastiseth. 
491.  chiliasts error touching the dwelling on earth. 
98.  God's children acknowledge his judgements, and amend by others examples. 
  Who be the children of God. 
94.  How the children of GOD are known. 
181.  The children of jacob grievously offend. 
308.  Choice of meats. 
434. and .435.  Christian liberty must be maintained. 
607.  Christian faith doth not derogate from humanity and civility. 
293.  The beginning of the christian faith. 
Pag. 202.  Christians now deny and betray Christ as the jews did. 
166.  Christian people may sometime save themselves by flying. 
411.  Who aught to be called Christians. 
Pag. 141.  How christians be ydolaters. 
343.  Christ's enemies. 
100  The beginning and use of a christian name. 
490.  Christians what they own to their brethren, being in danger for the testimony of Christ. 
491.  Christian's must talk of the kingdom of God. 
15.  Christian's must increase, & go forward in faith. 
476.  What the marks and weapons of christians are. 
227.  The duty of christians. 
879.793. and 761.  The sacrifices of christians. 
ibidem.  Christian's may use the law for their safeguard and succour. 
838.  Christian's may possess things of their own. 
143.  Christian's may seek aid of Magistrates. 
812.  Christians which way they may get themselves favour and authority. 
241.  Christian's must boldly defend their cause. 
500  Christ is rejected of the builders. 
Pag. 202.  What Christ's last coming teacheth us. 
41.  Why Christ's second coming is so long differred. 
175.  How Christ is the angel of the great counsel. 
326.  Christ instructed his Apostles with commandments, before he left the earth. 
8.  Christ is taken hold of by faith. 
544  Christ is the head of apostolic doctrine. 
679.  Christ comforteth his Apostles, being in error of an earthly kingdom. 
30.  Christ describe of the Prophets to be honourable. 
2.  Christ called a Mountain of the Prophets. 
ibidem.  Christ is the Saviour of all Nations. 
32.  Christ being preached, the kingdom of God is preached. 
119.915.  Christ by his divine power and operation is every where. 
40.  Christ is very God. 
106.448.  Christ is the Lord. 
127.  Christ is the name of God, and the Image of his father. 
9  Christ is a priest. 
127.  Christ is a man. 
106.  Christ is a man approved of God. 
Pag. 107.  Christ is life, and they that believe in him have life. 
12.  Christ is the life and the resurrection. 
119.  Christ is an universal saviour. 
127.  Christ died according to God's appointment. 
109  Christ was a very man of the stock of the jews. 
178.448.  Christ took his human nature into heaven. 
35.  Christ appertaineth to the jews. 
Pag. 184.  Christ is ascended into Heaven, the place of the blessed. 
35.  Christ is ascended into that place, whither our bodies must also ascend. 
ibidem.  Christ giveth light to his people in the middle of darkness. 
494.  Christ was crucified, being innocent. 
535.  Christ shall judge the quick and the dead. 
457.  Christ resembled to Moses. 
179.  Christ seethe and careth for his sheep on earth. 
8.  Christ is the peacemaker between God and man. 
448.  Christ the Prince and chief of all Prophets. 
333.  Christ is the Physician for sins. 
130.  Christ overcame by death. 
381.  Christ preached by Moses and the Prophets. 
177.  Christ is the Prince or chief of the Prophets. 
333.  Christ is a Prophet. 
178.  How Christ must be acknowledged and confessed. 
649.  How Christ must be preached. 
ibidem.  How Christ performed the office of a priest. 
6  How Christ is a stumbling block to the jews, and foolishness to the gentiles. 
663.  Christ ruleth in the middle of his enemies. 
242.  Christ is declared a king by God his father. 
2.  Christ is a king and a priest. 
37.452  how christ fulfilled the office of a king. 
6.  Christ is a victorious king. 
126  Christ advanceth us to salvation. 
Pag. 576.  Christ is not every where in body 
Pag. 34.35.  Christ aught to dye but once. 
540.  If Christ be still on earth, in his body, than his Godhead is absent. 
Pag. 39  Christ was solemnly-declared to be our teacher. 
58.  Christ only is to be herded 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 over Zion, that is over the Church of God. 
11.  Christ ascended above the heavens, how it is to be understanded. 
35.  Christ very God and man ascended, how it is to be understanded. 
34.  Christ being very God, receiveth the holy ghost in his humanity. 
Pag. 124.  Christ very God and man. 
106.  Christ being a conqueror appeareth for us in heaven. 
37.  Christ the author of life and salvation. 
851.  Christ is called just or righteous. 
Pag. 794.  Christ is the anointed of God. 
127  Christ's last act with his disciples. 
Pag. 34.  Christ's descension into hell. 
117.  Christ's coming visible and invisible after what sort. 
41.  Christ's soul in hell, was subject to no torments. 
118.  The knowledge of Christ is necessary to salvation. 
542.  The knowledge of Christ is revealed by God only. 
791.  Christ's talk with Paul. 
793.  Christ's study and care for his church. 
8.  Christ's divinity ascendeth not. 
Pag. 34.35.  Christ's doctrine how it aught to be considered. 
3.  Christ's departure from the earth. 
Pag. 33.  Christ and Moses compared together. 
179.  How we be made partakers of Christ and salvation. 
458.  Christ's ensamples is set before us to follow. 
113.  Christ's trustiness and loyalty towards God. 
ibidem.  Christ's faith in his promise toward his Apostles. 
2.  Christ's flying and avoiding. 
324.  Christ what he did after his resurrection. 
10.  Christ's enymies in striving against God, fulfil his devise. 
218.  Christ's enemies counsels must not be consented to. 
579.  Christ's manhood is taken into eternal joy and glory. 
119  Christ jesus his power. 
367.  The true knowledge of jesus Christ. 
105.  Christ's merit can not be vanquished by any sin of man. 
130.  Christ's whole service consists in works and teaching. 
6.  Christ's ministery describe in few words. 
259.  The abusers of Christ's name for vantage shall be punished. 
710.  The endangered for Christ's name must not be forsaken. 
826.  Under the name of Christ, the whole gospel is contained. 
361.  Christ's obedience. 
113.  Christ's office. 
188.  Christ's works and miracles what they were. 
6.105.  Christ's death and passion. 
108.  Christ's power in bringing down his enemies. 
785.  Christ's promises are inviolable. 
4.  Christ's kingdom is not of this world. 
●●8.  Christ's kingdom belongeth as well to all Nations, as to the Israelites. 
25.  What we aught to seek for in the kingdom of Christ. 
94.  Christ's answer to the curious question of his Disciples, touching the carnal kingdom which they imagined. 
27.28.  Christ by his resurrection is proved to be God. 
673.  Christ's sacrifice purgeth our sins. 
Pag. 455.  Christ's spirit is the interpreteur of the law. 
76.  Christ's spirit what it worketh in men. 
155.  Christ's fervent desire of men's salvation. 
397.  Christ's power is invincible. 
350. and .351.  Christ's visible coming serveth for our comfort and instruction. 
ibidem.  Christ's last company with his Apostles, why it is so diligently describe. 
16.  They that follow Christ's bidding forsake the sea of Rome. 
784.785  To Christ we own faith and obedience. 
180.  Christ fulfilleth whatsoever the prophets foreshowed of him. 
123.  Christ and the devil have no fellowship together. 
316.317.  Church meetings. 
733.  The Church of God is the house of God. 
68  In the church is sure fellowship and salvation. 
413.  Who are received into the church of Christ. 
155.156.  Every man must not be suffered to speak in the church. 
   

C aunt I.  Circumcision teacheth us that the beginning of our generation is corrupt. 
545.  Circumcision doth not justify. 
303.  Circumcision was unprofitable to the jews, and why. 
341.  Circumcision spiritual what it is. 
Pag. 349.  Circumcision a sign or covenant of the Testament. 
304.  The confidence in circumcision beaten down by Steven. 
303.349.  Cities of jury, their unhappy estate. 
18.  Civil or lawful defence permitted to christians. 
896.   

C ante O.  Comfort must be used toward the afflicted. 
812.  The commendation of Paul and Barnabas. 
607.  Companying with the wicked must be avoided. 
398.  What company is hurtful to christians. 
406.  Godly company is the delight of true christian people. 
ibidem.  They that seek but their own commodity, of what spirit they are. 
751.  The Community of the Apostles. 
Pag. 143.  Community or liberality. 
139.  Communities 'cause efficient is the love of God. 
146.  Example of christian Community. 
Pag. 143.  The fountain and order of Community. 
224.225.  Community of goods whether it be necessary. 
143.144.  The true trade of community. 
ibidem.  What community of goods was in the beginning of Christ's religion. 
226.  Communion of the lords supper how profitable it is. 
140.  Commandments of God fulfilled what a blessing it purchaseth. 
  Commandments of God transgressed, procureth infelicity. 
  Conclusion of Paul's sermon. 
83●.  Concord of minds. 
49.  Concord and unanimity is to be had in the church. 
223.  What concord is acceptable before God. 
78.  Concord and unity of minds most necessary in setting forth the kingdom of God. 
369.  No condition or degree of men neglected with God. 
624.  Confession of the Aethiopian. 
386.  Confession of Christ and faith must go together. 
85.86.240.  Confession of the faith in Christ. 
133.  Confession of the faith most beseemeth ministers. 
824.825.  Confession of the faith is no indifferent thing. 
86.  To confess Christ boldly is an effect of the holy ghost. 
85.  When confession of faith is requisite. 
829.830.  To confess Christ is a glorious thing. 
765.  Confession of a true faith in Steven. 
3●2.  Confidence taketh hold even of the godly. 
101.  Confidence hypocritical. 
232.233.  The manners of those that are confident. 
881.  The disciples minds confirmed by the Apostles. 
580.581.  The confirmation of the Apostles oration, made to the people of Listra. 
571.  Congregations how they may be edified. 
  Conjunction of minds is the fountain of liberality. 
143.  Conscience in matters of religion, must be chiefly regarded. 
801.  Consciences of men must not be snarled. 
612.  Conscience pricketh and molesteth even the wicked. 
251.  The terrors of conscience. 
129.  The consent of the wicked endureth not long. 
805.  Consenting unto sin deserveth punishment. 
236.  Consent of the Synod at jerusalem. 
604.  The consolation of Christ's last coming. 
41.  Arguments of consolation. 
684.  Example of godly consolation. 
ibidem.  The power of God's consolation appeareth in afflictions. 
636.  The effect of the consolation of the holy spirit. 
416.  God confirmeth his consolation by deeds. 
808.  Consolation in adversity, whence it must be set. 
809.  Consolation wherewith GOD strengtheneth his people. 
113.  The manner of God's consolations. 
Pag. 807.  Constancy. 
740.  Constancy and boldness in Paul. 
Pag. 689.  An example of christian constancy and boldness. 
792.21.22.  The heinous offence of the counsel of constance against the holy Martyr john Husse. 
245.  The contempt of the ministers proceedeth of the contempt of God's word. 
336.  Contempt of God's word, is the beginning of all ungodliness. 
ibidem.  Contentions of the jews with the Apostles. 
550.  Contention about justification before the Apostles. 
594.  Conversion of Paul, why it is so diligently describe. 
399.  The history of Paul's conversion. 
Pag. 857.  Conversion what effect it bringeth. 
Pag. 625.  Conversion hath her beginning of God. 
786.  Conversion consists in three points. 
Pag. 625.  The manner of true conversion. 
787.  An example of true conversion. 
Pag. 375.  The duties of those that are converted. 
787.  Corinthe what manner of City it was. 
677.  Cornelius compared with the soldiers of our days. 
427.  Cornelius' obedience. 
431.  Cornelius calling. 
428.  Corn thrown into the Sea. 
885.  Corporal absence of Christ hindereth not the faithful. 
124.  Corporal presence of Christ is none upon the earth. 
38.  Corporal presence of Christ, wrongfully maintained in the supper, confuted by arguments. 
38.  Not corporal presence of Christ upon earth after his ascension. 
ibidem.  No need of Christ's corporal presence upon earth. 
8.  They that defend the corporal presence of Christ in the supper, deny the verity of his body. 
11.  Correction in religion is necessary. 
  Corruption of our nature. 
531.  Man is subject to corruption. 
541.  Corpses why they were washed in times passed. 
  Counsel of the Priests & Scribes. 
Pag. 794.  An example of an antichristian counsel. 
796.  The counsels decree against the Apostles. 
206.  Counsel gathered in the holy ghost. 
Pag. 598.  A Pattern and form of a lawful counsel. 
250.  Counsels of the Pope describe. 
Pag. 196.  Counsel called to withstand the Apostles. 
249.  The question asked in the priests counsel. 
198.  What the Pope's counsels are. 
794.  Ministers must not be committed to antichristian counsels. 
778.779  How Papists deal with the faithful in their counsels. 
598.  Counsel how to make an unity between the jews and Gentiles. 
601.  Counsel of the elders discussed. 
771.  The end of man's counsel is not happy. 
771.772.  The counsels of God are dangerous to search. 
555.  The counsels of God can not be hindered by man's devise. 
251.  The counsels of men against Christ are but vain. 
204.  The counsel of the soldiers to kill the prisoners. 
886.  Covetousness pulleth the mind from God. 
631.  Covetousness commonly maketh men the enemies of truth. 
631.  Covetousness in Ministers is to be condemned. 
756.  Paul dissuadeth from covetousness by his own example. 
ibidem.  Covetousness in the Church, is a great evil. 
804.  Covetousness how hurtful it is. 
Pag. 631.632.  How covetousness robbeth God of his honour. 
370.  Cowardly fear. 
25.   

C ante R.  Craft and subtlety in Stevens accusers. 
289.291.  Craft of the enemies of truth. 
  Craft of Satan. 
588.  cripple or lame man heareth the gospel and believeth. 
565.  cripple from his mother's womb healed through the power of God. 
Pag. 151.  cripple miraculously healed. 
566.  Creples state most miserable. 
565.  Cross must Christians bear after Christ's example. 
206.  The cross and slanderous death is no token of God's wrath. 
490.  The cross is not one of the lest notes of Christ's church. 
415.  The crosses standard is the triumph of the faithful. 
253.254.  The cross must not offend us. 
647.   

C ante V  Curious and unprofitable questions. 
27.28.  Curiosity a great evil. 
27.  Custom of GOD in punishing of sinners. 
59  Custom must give place to the word of God. 
442.    

D.  

D aunt A.  Damascus' delivereth Paul out of danger. 
411.  Day of refreshing. 
174.  Day of restitution. 
175.  What is the great day of the Lord. 
Pag. 97.  Davyd prophesied of Christ, because he was a Prophet. 
121.  David reported to have fulfilled all the will of God in what sense. 
Pag. 529.  David's authority among the jews. 
Pag. 121.  David's prophecy touching Christ's ascension declared. 
125.  David's prophecy touching Christ's resurrection declared. 
123.  David's prophecy concerning christ. 
Pag. 122.  David praised. 
529.  David's sins reproved by the word of God. 
129.  David's persecutions are figures of Christ's persecutions. 
59   

D aunt E.  In what state the dead are. 
541.  Deacons openly elected. 
66.  Deacons of the Church did sometime Minister. 
286.  Deacons who aught to be, & what manner of men. 
278.  Deacons upon what occasion they were ordained. 
274.  Deacons how they were choose at the beginning. 
66.67. etc.  Deacons of the church. 
280.  Deacons instituted in the Primitive churches, have three commodities. 
Pag. 283.  Death is not the destruction of the flesh and body. 
116.117.  Death of Christ was voluntary. 
Pag. 380.  Death is a rest or quiet. 
117.  Death hath no power upon the soul. 
Pag. 116.  Death is an entrance into the kingdom of heaven. 
355.356.  Death is a joyful thing. 
116.  Decins after he had shed the blood of the Martyrs, died in a barbarous Country, with his Son, where his body could not be found to be buried. 
301.  Decree of the Synod apostolic declared. 
608.  Decree renewed for the not preaching of Christ. 
ibidem.  deceivers use to challenge godly honour. 
570.571.  Degrees of dignity among christians are not abolished. 
292.  Delivery out of Egypt, cited by Paul. 
525.  The delivered must ascribe the glory unto God. 
496.  The delivered out of one trouble, must prepare them to an other. 
Pag. 810.  The duty of the delivered out of danger and trouble. 
167.  Death of the godly, expressed by this word sleeping. 
355.  Death is but a sleep. 
356.  Death is a passage into heaven. 
ibidem.  The causes of Christ's death. 
108.  The effect of Christ's death. 
111.  Death of Christ is included in his resurrection. 
64.  Death is to be considered. 
541.746.  Death and the Devil conquered by Christ. 
381.  The rest after death is grounded upon hope. 
117.118.  Death must not be procured. 
638.  Death of Christ must not offend us. 
Pag. 535.  Death must not offend us. 
381.  Dead Corpses must be decently buried. 
358.  Dead men canonised deface the merit of Christ. 
359.  Devil what he may do by God's permission, but not of his own absolute power. 
364.  devils notable policy. 
809.   

D aunt I  Diana called Multiniamia, or the nourisher of all things. 
722.  Diana's Image come down from heaven. 
726.  Difference between Saul and Davyd. 
529.  Difference of the old and new Testament. 
95.  Difference between Christ and ministers. 
22.  Difference between the doctrine of john and Christ. 
698.  Difference between the godly and ungodly. 
494.  Dignity of the ministery of the church. 
623.  Dignity of all men is one before God. 
601.  diligence of Herode in watching Peter. 
490.  Dioclosian, Maximinian, and Galerius persecuting the Church, are destroyed of God. 
301.  Disobedience laid to the Apostles charge. 
256.  Disobedience reprehended. 
878.  Disobedience punished. 
875.  Discipline in the Church, taught by the Apostles. 
3.  Discipline in the church necessary. 
Pag. 150.  Discipline at the Table. 
883.  Disciples of Christ, comforted by angels. 
41.  Disciples after his ascension desire still his bodily presence. 
38.  Disciples reprehended of the Angels. 
38.  Disciple what the name teacheth us. 
Pag. 419.  Disciples at jerusalem, afraid of Paul. 
412.  Dissension workers. 
588.  Dissensions no cause why we should doubt of our salvation. 
588.589.  Dissension in religion, must not offend us. 
592.593.  Dissension between Paul & Barnabas. 
612.   

D aunt O.  Doctrine of the Apostles. 
139.  Doctrine is tied to no place. 
899.  Doctrine devised by the holy ghost, must be taught in the church. 
20.  Doctrine of Christ may be learned out of the Prophets. 
383.  Doctrine of the gospel succeedeth most luckily among the enymies thereof. 
553.  Doctrine of faith is not against good works. 
640.  Doctrine is the chief thing in the church. 
280.  Doctrine of Paul accused. 
773.  Doctrine of Paul out of the scripture. 
648.  Doctrine Apostolic which is true. 
Pag. 407.  Doctrine of truth can never be so wisely & modestly preached, but the world will seek to reprochit. 
289.  Doctrine Apostolic hath Christ her author. 
8.  Doctrine apostolic whence it springeth. 
900.  Doctrine of Christ whereto it serveth. 
7.  Doctrine of Christ beginning and end. 
63.  Doctrine is chiefly to be cared for in the Church. 
139.  Doctrine how Paul used it. 
648.  Doctrine taught of the Apostles is true. 
3.  Doctrine of Christ contemned, bringeth punishment. 
547.  Doctrines that deface the merit of Christ are pernicious. 
248.  Doctors of the Church called pillars. 
345.  Doctors who be. 
508.  Doctrine Apostolic disturbed by the Professors. 
407.  Doctrine of Christ planteth not licentious life. 
530.  doings of m●n must be examined after the rule of God's word. 
  Domitian a persecutor of the Church, killed by his own men. 
300.   

D aunt R.  Drunkenness whereof it beginneth, and what evil is in it. 
92.   

D ante V.  Duty of christian men in persecutitions. 
491.  Duty of them whom Christ hath lyghtened. 
790.  Duty both of jews and Gentiles, is to seek the Lord. 
601.  Duty of christians what it is. 
180.  Duty of servants. 
437.  Dust shaken of. 
557.    

E.  

E aunt D.  EDucation and good bringing up of children, how profitable it is. 
617.   

E aunt F.  Effect of the Apostles sermon. 
569.  Effect of God's promises. 
846  Effect of Peter's sermon. 
129.  Effect of the Apostles counsel. 
137.  Effect of the Apostles doctrine. 
561.  Effect of persecution and banishment. 
557.  Effect of God's word in the elect, and their du●tie. 
555.   

E aunt L.  Election or choosing is from everlasting. 
554.  Election gratuity, or free, the fountain of all goodness. 
525.  Electing of Ministers unorderlye, what hurt it doth. 
70.  Election lawful, getteth Ministers authority. 
ibidem.  Election lawful confirmeth Ministers in their office. 
ibidem.  Electing Ministers in the Church, asketh heed and diligence. 
281.  Election is not hindered through our sins. 
681.  Electing must be made openly in the sight of the church. 
66.  Election and Predestination are certain. 
687.  Election what the end and mark thereof is. 
29.  Election of Ministers must be used as in the primitive church. 
68  The elected be n●t free from common calamities. 
420.  The elect acknowledge and receive the word of God. 
548.  The elect easily know the word of God. 
555.  The elect what their disposition is. 
Pag. 138.  The elect are choose out of all sorts of men. 
509.  The elect God trieth divers ways and delivereth them when they look lest for it. 
805.  Electing of Ministers in the Primitive Church. 
66.  Eloquence a gift of the holy ghost 
Pag. 698.  Elymas the Sorcerer contendeth with Paul. 
514.  Elimas' contention with Paul, how it ended. 
517.  Enemies of the truth must be boldly reprehended. 
516.  Enemies of the truth, what weapons they use. 
833.  Enemies of the truth what crafts they use. 
192.245.  Enemies of the Apostles, who. 
191.  Enemies of Christ and his gospel, who. 
ibidem.  Enemies of Christ deprived of all help and dignity. 
60.61.  Christ's professed enemies must be fled. 
136.  Enemies of Christ how they shall be punished. 
59  Enemies of Christ are the persecutors of his church. 
393.  Enemies of Paul set at debate among themselves by God. 
805.  Enemy's greatest to the truth, are Priests. 
191.244.  Enemies of the truth and of the Ministers who. 
244. &. 819.  Enemies of the truth are given up into a reprobate sense. 
287  The attempts of Christ's enemies are vain. 
242  The attempts of the enemies of Christ. 
218.  Enemies of Christ fight against God, and yet execute his counsel. 
Pag. 218.219.  What end Christ's enemies have in their enterprises. 
262.  Enemies of Christ conspired what their property is. 
268  The enemies of Christ's enterprises are foolish. 
251.  The enemies of Christ's enterprises easily disappointed as appeareth by examples. 
394  The enemies of the Churches, enterprises are nothing but mere conceit and opinion. 
856.  The enemies of Christ destruction. 
Pag. 59  The crafts of the enemies of the truth. 
192.245.  The enemies of the truths enterprises defeated, and the godly defended 
Pag. 246.  The enemies of the truths impudency. 
833.834.  The enemies of the truth how they must be dealt with. 
199.   

E ante P  Ephesus estate and condition. 
704.  Epicures. 
26.  Epicures opinions. 
660.  Epicurious life shall reign toward the later times. 
661.662.  Epistle of Captain Lysias, and the parts thereof. 
814.   

E aunt R.  Errors manifest and known, must not be denied. 
408.  Error of the Apostles what commodity it hath. 
25.26.  Error of a carnal kingdom imagined by the Israelites, appeareth by scripture to be old. 
27.  Errors rooted are hard to be pulled up. 
ibidem.   

E ante SAINT  Essenes' sect what it was. 
803.   

E ante FIVE  Evangelists sincere, how they may be discerned from false. 
ibidem.  His Baptism dilygenly described. 
Pag. 384.387  Eunuch complaineth not of Philip's departure. 
387.  Eunuch is zealous although ignorant in many things. 
382.383.   

E ante X  Examples special make no rule general. 
143.  Examples of Ancestors excuse not errors. 
673.  Example of godly people preserved by the Lord 
233.  Excecation and blindness of the wicked is incurable. 
252.  Execution or accomplishing the message sent to the Church at Antioch. 
Pag. 610.  Execution of Laws is the life of them. 
618.  Examination of Ministers necessary to be had in the church. 
15  Example of a christian boldness. 
90.  Example of an effectuous power & working of the holy ghost. 
ibidem.  Exercise of the Apostles. 
611.  Exhortations necessary to stir up the people. 
521.  Exorcists or Conjurers in the church 
Pag. 712.  Exorcists of the Papists. 
713.  Extern, or outward religion. 
640.   

F ante A  FAce of god what is meant by it. 
120.  To be gathered to the fathers what it is. 
541.  Father's always contemned Moses. 
Pag. 321.366.  The vain bragger's in younger and later fathers. 
164.  Father's never obedient to gods commandments. 
343.  Fathers in the beginning pleased god by faith only, without the law & ceremonies. 
292.  Fathers which are to be followed in religion. 
162.  Affiance in Fathers, beaten down by Steven. 
350  Father's examples, how they are to be followed. 
292.  False Apostles make their hearers uncertain of salvation. 
606.  False Prophets seek the friendship of great estates. 
515.  False teachers, must be noted by name, and set out in their colours. 
Pag. 516.137.  Faults committed by other men, cannot excuse us. 
519  False witnesses brought against Steven. 
287  False teachers and their society must be avoided. 
137.  False Apostles are nicked. 
606.  False prophets seek nothing but how to turn men from the faith. 
137.  Fame of those the deserve well of men's salvation must be defended. 
607.  Famine and persecution use to come together. 
487.  Family well instructed, how commodious it is. 
431.  Family brought up in the fear 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 belongeth to the elect only. 
553.  Faith is the mean whereby we take hold of salvation. 
168.  Faith thinketh not baptism in vain, or unprofitable. 
384.  Faith and religion must not be judged according to the success it hath in this world. 
385.  Faith cometh by hearing. 
565.  Faith in Christ is the thing of most ancienty. 
896.  Faith only in Christ saved the Gentiles. 
3.  Faith diversly tried. 
879  Faith must not be judged according to the numbered of followers. 
51.  Faith is not idle. 
419.  Faith letteth not, but that we must pray. 
47.  Faith of Paul. 
823.  True faith believeth aswell the life of the body, as of the solve. 
12.  Faith of the fathers is most ancient. 
Pag. 852.  Faith overcometh the world. 
142.  faith of the old and new Testament both one. 
597  Faith which way it is truly defended. 
854  Faith must not be judged of according to the authority of men. 
43.  Faith of what certainty and antiquity it is. 
183. &. 122.  The chief articles of the Christian faith. 
105.108.111.  The whole sum of the Christian faith. 
823.  Faith must be learned & confirmed of Paul. 
816.  faiths effect taught by the example of the Apostles. 
42.  An example of Faith and charity. 
Pag. 679.  Faith and the gospels fruits. 
823.  faiths fruits. 
169  faiths fruit and operation. 
640.  Faith how certain and of what authority it is. 
122.  faiths property. 
138.889.  A great argument of faith. 
881.  faith to justify taught by the Prophets. 
459  faiths nature. 
138.  faiths dignity. 
538  faiths obedience, strength and efficacy. 
42.320.  faiths work patiently to suffer discipline. 
529.  faith in Moses singular. 
334  Faith will not lie hidden. 
384  faiths state in this world. 
853  Faiths force declared by the example of Abraham. 
296.297.  Faith can not be separated from charity. 
641.  Faith getteth salvation proved by Steven. 
296.  faith only is sufficient to man's salvation. 
3.  faith of god's people tried by him. 
Pag. 557.  Faith and constancy of his people how god doth exercise. 
623.  Faith only whether it justifieth men, or whether righteousness of the law be necessary. 
589  Faith taketh hold of the forgiveness of sins. 
458.  Faith taketh hold of gods promises. 
879.  Faithful mind heareth the word of God willingly. 
700.701.  Faithful prayer of what power and efficacy it is. 
637.  Faithful have god to revenge their cause. 
489  Faithful are choose in Christ, through the mere ●auour of GOD. 
Pag. 29  Faithful what they abide in this world. 
800  Faithful sometime err. 
462  Faithful what they seek in Christ. 
Pag. 26.27  Faithful dye happily in every place and they die not in misery, that die banished out of their Country. 
Pag. 313  Faythfulls exercises. 
461  Faithful in little safety in this world 
Pag. 212  Faythfulls estate on earth. 
299  Faythfulls persecutors, Christ's persecutors. 
789  Faythfulls surest mark is the faithful keeping of the Apostles doctrine. 
139  Faithful in danger too be laid wait for of their own household. 
Pag. 56  Faythfulls true mark, is mutual love and agreement. 
223  Faythfulls condition or property. 
Pag. 298  Faith of the Fathers of the old Testament, and ours proved all one. 
597  Faithful are not destitute of gifts of the holy ghost. 
134  Faithful have the effect of gods holy Spirit among them indifferently. 
96  Faithful what they are called in Scripture. 
148  Faythfulls small number must offend no man. 
50   

F ante E  Feasts instituted of God, and why. 
Pag. 75  Fear what it comprehendeth in it. 
Pag. 4●6  Fear of the wicked is preposterous. 
Pag. 475  Fear the worst Counsellor that is. 
Pag. 401  Fear forbidden. 
681  Felix what he was. 
814  Felix and D●usolla hear Paul. 
Pag. 828  Felix the husband of three queens. 
Pag. 815  Festus a precedent of such as the word of God with a profane mind. 
865  Festus, cause that Paul is herd with attention. 
846  Festus beareth Paul witness that he is innocent. 
842  Festus admitteth Paul's appeal though unwillingly. 
839  Festus oration to Agrippa touching Paul. 
841  Festus iniquity and unrighteousness. 
Pag. 837   

F ante L  Flesh of Christ taken up into Heaven, is a pledge that ours shall go thither also. 
36  Flesh and blood, in what sense it can not inherit the kingdom of Heaven. 
38   

F ante R  Fruits of saint Paul's Doctrine. 
Pag. 649  Fruit of faith is joy of the conscience. 
387  Fruit of Apostolic study. 
618  Fruits of true godliness. 
147.148   

F ante Y  Filthy communication what a sin it is. 
84  filthiness or whoredom with Idols. 
335   

G ante A  GAlerius end a persecutor of the Church. 
301  Gamalils counsel. 
264   

G ante E  Gentiles called. 
424  Gentiles first 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 got by ancestry but a vain thing. 
307  Glory in titles and successione, but a vanity. 
606  Glorying in the Gospel and word of God but vain whiles in deed we follow that is prescribed thereby. 
350  To glorify the word of God what it is. 
555   

G ante O  GOD of Abraham, Isaac, and jacob, and of the Fathers. 
163  God the author and fountain of all goodness. 
575  God advanceth abject and despised people to honour. 
330  GOD warneth us of dangers and giveth us Counsel in tyme. 
Pag. 872  God provideth for his Church by his prophets. 
483  God ●ustifieth us of favour, through faith in Christ 
594  God may be better known by his workmanship of the world, then by Images. 
671  God scattereth the councils of his enemies, and defendeth his servants. 
246  God defendeth his servants in the middle of wolves. 
142  God mixeth adversity with prosperity. 
316  God punisheth no person, but first he convicteth him of his sin, and maketh him understand the cause of his punishment. 
236  God is not worshipped with sacrifices. 
667  God must not be tempted. 
236  GOD neglecteth not a man's state though he seem to forget him. 
Pag. 807  GOD hath no respect of people. 
Pag. 446  God can be expressed by no Image. 
Pag. 672  God is the maker and governor of all things. 
573  God of the Fathers. 
826  God, in what sense he is the God of Abraham, Isaac, and jacob. 
Pag. 327  God must be invocated in Christ. 
Pag. 103  God helpeth his people beyond all their expectation. 
316  God resisteth them that withstand the Doctrine that he revealeth. 
Pag. 805  God saveth his people even in the pit of destruction. 
527  God delivereth the Apostles, calling upon him. 
637  God helpeth such as labour faithfully. 
561  God comforteth his people. 
688  God delivereth his people being in danger. 
860  God knoweth his servants, and defendeth them in the middle of the wicked, proved by Examples. 
Pag. 17  God neglecteth not those that are his 
Pag. 873  God never forsaketh his servants in danger. 
349  God hath a rare of those that are his. 
Pag. 834  God trieth the faith and patience of his people. 
297  God aideth his servants when they are afflicted. 
308  Gods singular goodness towards men. 
151  Gods knowledge where it must be sought. 
665  Gods counsel and usage letting his enemies many times run so far, that it might seem they had their purpose. 
392  Gods counsels cannot be hindered. 
266  God described of his Omnipotency. 
Pag. 320  God giveth us whatsoever goodness is in us. 
308  God alone is the author of miracles. 
161  GOD'S wonderful goodness. 
Pag. 495.561.  God's goodness toward sinners that repent. 
761  Gods singular goodness speaking friendly to his enemies. 
790  Gods goodness taking Paul his cruel enemy● into favour again. 
Pag. 359  Gods judgements must not be to far waded in. 
672  Gods usage in punishing the wicked. 
207  Gods proper work is to save men. 
Pag. 319  Gods wonderful power against the wicked. 
212  Gods power in delivering his people. 
643  Gods power is invincible. 
816  Gods power in defeating his enemy's devices. 
318  Gods providence how it aught to comfort us in dangers. 
315  Gods providence preserveth the godly in danger. 
557  Gods providence stretcheth to all aages. 
315  Gods servants are not ignorant of the Lords will. 
542  GOD can easily deliver his people out of danger, and make their enemies their defenders. 
Pag. 261  God must not be prescribed in any thing. 
35  God must be let alone with the success of all our doings. 
583  How much we be bound to God. 
Pag. 904  God only must be worshipped and honoured. 
891  Gods for defenders and patrons. 
Pag. 668  Gods can not be made by men. 
Pag. ibidem  New Gods. 
343  God Maozim. 
666  God Remphan. 
342  GOD'S right hand what it is. 
Pag. 35  Gods right hand. 
126  God deferreth his help, but taketh it not utterly away. 
497  Godhead of Christ abolisheth not his manhood. 
39  Godhead and manhood of Christ, and the use thereof. 
107  Godliness of the people of Berrhea. 
Pag. 657  Godliness commended. 
613  Who are truly godly. 
789  Godly morn at Paul's departure. 
Pag. 758  Godly and religious who be. 
87.88  Godly men must defend and deliver Ministers of the word. 
Pag. 411  Godly men are not bound by patience to yield to the ungodlyes pleasure. 
841  Godly live not without glory. 
Pag. 758  Godly yield unto reason. 
471  Godlyes' estate, 
493  Godly have imperfections. 
101  Godly are feared with the presence of God's majesty. 
426.427  Godlyes' sayings. 
269  God directeth the tribulations of the godly to his glory. 
841  God alway joineth with them that take part with the godly in their dangers. 
731  Godly being circumvented with false judgements, may seek means to escape, so it may be done without prejudice of the truth. 
805  Goods of monasteries whereunto they aught to serve. 
372.373  Good can we none do, except we be drawn of God. 
320.  Gospels excellency of Doctrine 
Pag. 247  Gospel's end in Preaching. 
674  Gospel's course hindered by Simon Magus. 
363  Gospel is called the grace of God. 
Pag. 549  Gospel no cause of public misery and calamity. 
363  Gospel in what persons it bringeth forth worthy fruit. 
88  Gospel first preached to the jews. 
Pag. 532  Gospel no cause of dissension or lycensiouse living. 
76  Gospel can not be Preached without contradiction. 
661  Gospel never Preached in vain. 
Pag. 649  Gospel teacheth us our salvation perfectly. 
7  Gospel how it is the kingdom of God. 
870  Gospel can not be preached without tribulation. 
403  Gospel or preaching of Christ called the wonderful works, of God, by the Apostles. 
85.86  Gospel is called the word of life of grace, of reconciliation, and is beautified with diverse other names in the Scriptures. etc. 
Pag. 247.248  Gospel's course is most prosperous. 
Pag. 763  Gospel's worthiness. 
277  Gospel why it is evil spoken of 
Pag. 194  Gospels dignity and efficacy. etc. 
Pag. 461  Gospel is set forth in the middle of tribulations. 
553  Gospel is no new Doctrine. 
852  Gospel how it aught to be preached 
Pag. 408  Gospels end and use. 
860  gospels end is the obedience of faith. 
297.298  Gospels happy success. 
283  Gospels enemies rejected by gods just judgement. 
427  Gospels greatest praise what is. 
Pag. 367  Gospel beginneth in john. 
450  Gospel beginneth with the rebuking of sin. 
●08  Gospel preached is a stumbling stone unto men. 
89  Gospel preached and confirmed with miracles by the Apostles of Christ 
Pag. 149  Gospels preaching what it comprehendeth in it. 
184  The right trade of the Gospel preaching. 
900  Gospels case or estate. 
900.901  The sum of the gospel. 
864  Gospel witnessed by the holy ghost▪ and by the Apostles. 
264  Gospel truly described. 
413  Gospel called a light and a sword, in what sense. 
129  Gospels use and effect. 
79  Gospel must have threats mixed among. 
546  Gospel despisers fall from grace. 
Pag. 336  Gospel gaynesaying how wicked a thing it is. 
31  Gospel teacheth not liberty of the flesh. 
78   

G ante R  Grace is given us in christ jesu. 
Pag. 543  Grace of god is not tied to Sacraments. 
463  Grace of god to miserable sinners. 
Pag. 43  Grace of god and merit of works, cannot stand together. 
596  Grace or thanks giving is taught. 
895.  Grace or thanksgiving for god's bounty and liberality. 
Pag. 114. and 115  Gratitude or thankfulness. 
653  Gratitude or kindness of Lydia to the Apostles. 
626  Gratitude or kindness of Christians. 
Pag. 205  Gratitude in the people of Malta. 
Pag. 892  Gratitude or kindness in Pharaoh. 
Pag. 311  Greeks make a muttering, because their Widows were not relieved with the Alms of the Church. 
Pag. 275   

H ante A  Hearts must be purified. 
595 and .596  Hatred of god's word how far it proceedeth. 
768  Hatred of truth is very bitter. 
819  Who have the Lord before their eyes. 
113.114  Who have after the meaning of scripture. 
   

H ante E  Hearers of Paul. 
841.842  Hearers of divers kinds. 
548  Hearers of all nations. 
87  Hearers of Christ's doctrine who be meetest. 
88  Hearers of God's word who. 
Pag. 378  Hebrews what they understand by this word Inferi or hell. 
117  Heresy beginners sin against the order of nature. 
667  Heretic, who is, and who is not. 
Pag. 823  Heretics 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 upon him. 
503  Herode how he was affected at God's miracle. 
ibidem  Herode how he persecuted the Church. 
490  Herodes destruction. 
505   

H ante I  Jerusalem why it served to so godly a purpose being so wicked and near destruction. 
17  Jerusalem an ensample how true Gods promises be. 
17  Hieeusalem in glory and power excelled all other cities. 
16  Hierusalems' sin and destruction. 
Pag. ibidem  At Jerusalem the Apostles received the holy Ghost. 
ibidem  At Jerusalem beginneth the preaching of the Gospel. 
ibidem  Histories of the Bible sett● out the contemplation of the invincible God. 
1  The end of the history of the Apostles. 
919  History of the old and new testament commended. 
1   

H ante O  Holy Ghost the author of prophecy. 
Pag. 484  Holy Ghost promised. 
1  Holy history hath five uses or commodities 
16  Honour is due to them that labour earnestly to set forth God's glory. 
757  They that will be honoured as Gods, what we may think of them 
Pag. 570  Hope must be reposed in God, and not in men. 
46  Hope of the promises made to the fathers consists in Christ. 
848  Hospitality. 
678.765.891  Hospitality hath rewards. 
891  House of God is the Church or congregation. 
122  House comprehendeth under it all sorts and degrees of men. 
127  Householders that are diligent are commended. 
427.431   

H ante FIVE  Humanity or courtesy. 
812.888  Humbleness and obedience in Paul to be imitated. 
395  Humility. 
740  Humble & tractable mind in Paul. 
Pag. 395  Humility how much is understanded by it. 
378  Hunger and persecution go together. 
Pag. 487   

H ante Y  Hypocrites and land lepers are enemies to the truth. 
650  Hypocritical boldness set forth in Sapphira. 
234  Hypocrisy declared to be a grievous evil by the example of the jews. 
Pag. 795.796  Hypocrites how they must be esteemed. 
228  Hypocrites are the slaves of Satan. 
Pag. 231  Hypocrites arguments. 
414  Hyppocrites conditions set forth in Ananias. 
232.233  Hyppocrites properties. 
797  Hypocrites tyranny reproved. 
801  Hypocritical confidence. 
235   

I ante A  Jacob went down into Egypt. and why. 
310  jacob nourished through the liberality of his son whom he mourned for so bitterly. 
ibidem  james is slain with the sword. 
Pag. 490  james subscribeth to Peter's opinion. 
600   

I ante C  Iconium. 
559   

I ante D  Idolatry offendeth both God and Godly. 
338  Idols worship. 
337  Idolatry defenders. 
100  idolaters joy. 
338  Idolatries' beginning and increase. 
Pag. 336  Idolatry among Christians how evil it is. 
344  Idolatry popish described. 
337  Idolatry unlawful and abominable. 
602  Idolatry in the Israelites plagued 
Pag. 341  Idolatry is of three kinds. 
342  Idolatry in the Israelites deeply rooted. 
339  Idolatry of men must not be wited to God. 
ibidem  Idle and riotous people cause of much evil. 
651   

I ante E  jereboam renewed the superstition of the Calves. 
340  jesus is given us of mere favour. 
Pag. 530  jesus is born of the seed of David, according to the promises 
Pag. ibidem  jesus called Christ, that is to say anointed. 
451.127  jesus Christ's name is hated of the wicked. 
170  jesus Christ his office. 
330.331  jews how grievously they offended in denying Christ. 
164  jews being pricked in heart seek counsel at Peter and the other Apostles. 
129  jews worship not God. 
823  jews bear witness of Paul's innocency. 
896.897  jews desire to hear the Gospel. 
Pag. 898  jews the children of the Prophets and of the Testament. 
178 179  jews are Hypocrites. 
795.796  jews delivered out of Egypt thorough favour, and not through works. 
314  jews moved with the preaching of Peter, and pricked in heart. 
Pag. 129  jews Paul's enemies. 
774  jews incumerable malice and hatred. 
798  jews how they receive the preaching of Chryst. 
423  jews weapons and sleights against Christ. 
551  jews fresh attempt against Paul. 
Pag. 832  jews contention about the doctrine of the Gospel. 
903  jews error touching Christ's kingdom. 
24  jews destruction 
59  jews importunate malice. 
795  jews unhappy estate. 
843.681  jews indignation against Paul. 
Pag. 798  jews miserable condition. 
678  jews what the name signifieth. 
Pag. 91  jews priests in going about to hindre Christ's kingdom set it forward. 
219  jews cruelty could not hindre Christ. 
165.166   

I ante G  Ignorance how it excuseth. 
170   

I ante M  Image worship what evil it hath bread among Christians. 
339  Images working miracles. 
726  Images condemned. 
672  Images made of GOD, are lies. 
Pag. ibid.   

I ante N  enchantments and magical why God permitteth them. 
0  Incarnation of Christ, and the consideration thereof. 
178  Inconstantie and lightness in Commons. 
288  Incredulity of the jews was wilful. 
901  Incredulity or unbelief what an evil it is. 
31  Incredulities punishment. 
902  Increase of god's church. 
148  Industry or diligence of Paul. 
Pag. 610  Industry of Paul, Silas, and Barnabas, in setting forth the kingdom of Christ. 
610.611  Industry an example. 
814  Ingratitude of the people aught to offend no man. 
322  Ingratitude in sinning against Christ laid to our charge. 
323  Ingratitude punished. 
902.875  Ingratefuls punishment. 
323  innocency of Christ, purgeth our sins. 
535  Innocentes must not be delivered at the pleasure of the enemies. 
Pag. 838  Insolency or pride of men that see the examples of God's power every day, and yet boldly hold on therein. 
3●3  Intercession of saints overthrown 
Pag. 0  Integrity of the Prophets and Apostles commended. 
794  Intentions of men must not be thrust into the church. 
20.21  Invocation must be made with affiance in gods mercy. 
102.103  Invocation is due to GOD only. 
Pag. 103  Invocations fruit. 
ibid.  Invocations order. 
102  Invocation must be used in the beginning and end of all our doings. 
Pag. 150   

I ante O  jobs faith touching the resurrection of our bodies. 
14  john Mark withdraweth himself from the ministry of the gospel. 
Pag. 518  john Baptistes testimony of christ. 
Pag. 531  joy everlasting. 
115  joy of the godly what it is. 
270  joy of the ungodly, what it is. 
Pag. 115  joy of the spirit. 
641  joy eternalles 'cause efficient is the beholding of god. 
120  joy of the godly how great it is. 
Pag. 125  joseph saved of grace and favour. 
Pag. 307  joseph a figure of Christ. 
308  journey of Paul and Barnabas to preach. 
511  josephes' love and trustiness. toward his master. 
311  josephes' history. 
307  joses why he was called Barnabas. 
227  joses liberality. 
226   

I ante S  Isaac & jacobes' faith what it was. 
Pag. 853  Israelites accused of Idolatry by the Prophets. 
339  Israelites given up into a reprobate sense, by god's just judgement. 
Pag. ibid.  Israelites the peculiar people of god. 
Pag. 95  Israelles multiplication in Egypt, is to be ascribed to god's favour. 
Pag. 314   

I ante FIVE  judas the Galilean. 
265  judas sinneth not alone in betraying christ, but the whole Nation with him. 
59  judas field. 
56.57  judas sorrows. 
57  judas horrible death. 
ibid.  judas horrible end. 
56  judas offences, what they are. 
55  judas who they be that follow. 
Pag. 230  judas punishments foreshowed by the Prophets. 
58  judas posterities estate. 
59  judas first dignity. 
55  judgement of god against the jews. 
Pag. 60  The last judgement. 
457  The last judgement is a time of refreshing and restitution. 
175  The latter judgement. 
674  judgements of god must be diligently marked. 
156.157  judgement and estimation that men have us in, must not provoke us to be proud. 
72  judgement given in haste for favour of men, is an hurtful thing. 
800  judgements of god how they aught to be used. 
725  judgement partial, is a pestilent thing. 
838  In judgement both parts must be herded. 
821  judge must have two ears, one for the plaintiff, an other for the defendant. 
635  judges must hear causes without delays. 
842  judges in the Council at jerusalem are amazed, & wot not what to do. 
203  judges must follow the goodness & bountifulness of god. 
234.235  judges what their duty is. 
851  Rash judgements end. 
645  Julian the Apostata forsaketh the faith. 
301  Julian his last words. 
218  julius Maximinus, and his son, raging against the Church, were destroyed of their soldiers, by the just judgement of god. 
300.301  justification of man through faith in jesus Christ, proved by notable examples in the Acts of the Apostles. 
3  justification of faith taught by the Prophets. 
459  justifications order. 
463  justifications reason. 
595  justification attributed to works is a grievous offence. 
596  justice and temperance are fruits of faith. 
829  justice of man can not stand in the judgement seat of god. 
801  justice cometh not of merits of works, but of faith as Steven teacheth through out his oration. 
298   

KING ante Y  Kings that are proud & ambitious, ruled many times by their bondmen. 
504  Kingdom of Christ eternal and invincible. 
381  Kingdom of Christ is not of the earth. 
24  Kingdom of Christ by preaching of the gospel spread in all places. 
3  kingdom of Christ spread to the borders about jury, and how it mikht further be spread. 
242  Kingdom of Christ what it is. 
126  Kingdom of Christ is spiritual. 
Pag. 30  Kingdom of Christ enlarged by preaching. 
ibidem  Kingdom of god. 
710  Kingdom of god by his appointment ●aryed to the gentiles. 
509. and 510  Kingdom of god declared, and for what cause. 
14  kingdom of god preached by Paul 
Pag. 916  Kingdom of god when it should be preached. 
ibid.  Kingdom of christ and of his word how they differ. 
381  Kingdom of Christ's beginning, success and increase in this world. 
Pag. 2  Kingdom of Christ's power & majesty. 
126  Kingdom of Christ's enlargement. 
Pag. 506  Kingdom of Christ is peaceable. 
Pag. 98  Kingdom of Christ bounded by the Prophets. 
32  Kingdom of God comprehendeth in it our salvation and redemption. 
Pag. 13  Kingdom of the jews conferred upon David. 
528  Kingdom of Christ's estate. 
30  Of God's Kingdom and heavenly glory, how we are made partakers. 
286   

L ante A  LAbourers that are faithful must be helped. 
Pag. 579  Last days estate what it shall be. 
174  Last day searchers. 
29  Last days fear and remembrance, what it causeth. 
174.175  last day Deriders and jesters. 
Pag. 100  Later days troublesome estate. 
98  Laws ceremonial not necessary too salvation. 
293  Lawful defence permitted to the godly. 
644  Law leadeth us by the hand unto Christ. 
75.76  Law cannot justify. 
544  Law given for them that came after also. 
335  Law, wherein it is abrogated. 
Pag. 334  Law how it was published. 
ibid.  Law is a mirror or glass. 
544  Law showeth us the true way to attain unto life. 
334  Law how it is called the lively word. 
ibid.  Laws prevail not, unless they be executed. 
618  Law and ceremonies use and end. 
Pag. 292  Law in Christ is ended. 
76  Law begun in the day of Pentecost. 
ibid.  Law can not truly be understanded, but by the Spirit of Chryst. 
Pag. ibid.  Law whereto it serveth. 
545  Laws public are profitable to be kept. 
797  Laws authority wherein it dependeth. 
ibid.   

L ante E  Levity or gentleness of God excuseth not our sin. 
525  Levity or lightness in religion must be avoided. 
789  Levites or Priests offended with Christ. 
227  Levity of commons, may be seen in the Samaritans. 
362.363   

L aunt I  Liberality to the poor commended. 
Pag. 144  Liberality in relieving the poor. 
Pag. 224  Liberality is a commendable thing. 
Pag. 760  Liberalities examples. 
154  Liberality of God. 
155  Liberty and free speech in reprehending of sins. 
110  Liberty abused what hurt it procureth to the people. 
816  Liberty who can use best. 
426  Liberty of Christ must be kept inviolable. 
602  Libertines College, the greatest enemies of Steven. 
286  Lights whereto they served in the Church. 
734  Light given us in Chryst. 
553  Light shineth where Peter is in prison. 
494  Licinius Ualerianus, a persecutor of Christ's Church taken by Sapores, king of the Persians', is feign to serve for a footeblocke for Sapores to get on horse back by. 
Pag. 301   

L ante O  Long sufferance of God exemplified. 
Pag. 234  Looking in, what the word containeth in it. 
219  Lottery of two kinds. 
71  Lot is a part or portion. 
70  Lots are in subjection to God's providence. 
72  Lots which be lawful, and which not. 
71.72  Lotterye unlawful and who abuse lawful lots. 
ibid.  Lots are an ancient usage. 
72  Lots used in dividing of inheritance. 
ibidem  Lots Mathias is chosen by. 
Pag. 71  Lots lawful to use. 
72   

L ante FIVE  Lucius septimus Severus, persecuting the Church, was killed in his flourishing estate. 
300  Lucre sought in religion is not allowed of God. 
720  Luke inspired of the holy ghost, writeth the story of the gospel diligently. 
Pag. 2  Luke wrote of all things in what sense. 
5.6.   

L ante Y  Life of man like a Pilgrimage. 
Pag. 299  Life eternal. 
119  Life eternal estate, most happy. 
Pag. ibid.  Life of man of what estate & condition it is. 
871  Lydia is an example of true conversion. 
624  Lydia causeth her household to be baptized. 
626  Lydia how and after what manner she was converted. 
625  Lystra dwellers how they were affected at Paul's miracle. 
890   

M ante A  MAgistrates must beware of bribes. 
Pag. 831  Magistrates offended at the Apostles. 
556  Magistrates by the sword must keep under blasphemers, deceivers, and false teachers. 
233  Magistrates duty too inquire out matters diligently. 
848  Magistrates must be careful for the faith and for religion. 
849  Magistrates wicked. 
643  Magistrates must be diligent in the defence of God. 
816  Magistrates must do no evil for favour of men. 
835  Magistrates must not hasten judgement for men's favour. 
828  Magistrates must not be defrauded of their honour. 
119  Magistrates duty. 
32  Magistrate must aid the godly, requiring it. 
812  Magistrates opprssinge innocentes, how they must be punished. 
Pag. 801  Magistrates must be instructed with the power of the holy ghost. 
Pag. 20  Magistrates how far they must be obeyed. 
274  Magistrate courteous is a beautifying of his office. 
816  Magistrates authority how it is preserved. 
801  Magistrates wicked their manners. 
Pag. 799  Magistrates must hear causes with diligence. 
821  Magistrates inferior, must be simply obeyed without looking for further authority of Superior. 
426  Majesty and truth of Chrystes Kingdom declared in the story of the Apostles. 
2  Malta is the place where the Knights of Saint john's order keep their residence. 
887  Malta people are an example of hospitality. 
ibidem  Malta men an Example of humanity. 
888  Malta men take Paul for a god. 
Pag. 889  Malta men's kindness. 
892  Man's end teacheth us the worshipping of one God. 
671  Man's nature and condition, as he is natural. 
396  Man going about to deceive us, under pretence of Religion, how w●e must judge and esteem him. 
Pag. 229  Man what he oweth unto God. 
Pag. 2●0  Man how he must prepare himself to receive the Holy Ghost. 
Pag. 77  Man how he is called the vessel and instrument of God. 
399  Man's enterprises we must not pass much upon, but study to please God only. 
818  Man's power is nothing against God. 
875  Man must have a regard of his dignity. 
481  Man's corruption may be known by the faultiness in the Saints. 
Pag. 26  men of three sorts burning in hatred against the truth. 
208  Man's infirmity set forth in the example of Ananias. 
402  Man's redemption figured. 
566  Man's traditions can not save us. 
Pag. 353  Man's counsel or devise can not quail Christ's kingdom. 
30  Man's traditions and godly intentions are dangerous to be thrust into the Church. 
21  man's origen and beginning teacheth us to worship one God. 
Pag. 358  Man for his behoof may eat all meats created of God. 
406  man's natural dullness. 
437  men of base degree and rascals (called in this world) embrace and receive the Gospel. 
624  men are all sinners. 
543  Man destitute of the knowledge of God soon corrupted. 
837  Maynteyners' of free will confuted. 
Pag. 790  Maynteyners' of Popish merits confuted. 
428  Manaes' a noble man and a Courtier. 
509  Manasses a wicked Idolater. 
340  Mary the mother of Christ committed to the tuition of john. 
Pag. 46  Mary the virgin mother of christ. 
Pag. ibidem  Marriages with the wicked, prospero evil. 
828  Mariners unbelief and falsehood. 
Pag. 880  Martyrs punishments must be weighed by Saint Stevens Example. 
351  Matthew had a wife as appeareth by the house he kept. 
45  Mathias choose to be an Apostle. 
Pag. 72  Matthie the Apostle his election. 
Pag. 66  Matthie choose into the room of judas. 
44  Mathias authority of vocation. 
58   

M ante E  Means ordained of God, must not be rashly neglected. 
814  Mean and indifferent things, when they cease to be indifferent. 
616  Means lawfully used. 
882  Means unlawful must none be used to come by commodity. 
870  Meats choice or difference. 
434 and 435  Mercy of God toward Sinners. 
Pag. 790  Mercy in what sense it is used of S. Paul. 
540  Merits of men how much is to be attributed to them. 
429   

M ante I  Ministry of Christ comprehended in two words. 
6  Ministers are not polluted by marriage. 
765  Ministers to be taken into the church, what manner of men they should be. 
63  Ministry outward is profitable too be duly administered. 
399  Ministry of the word to be profitable, proved by Examples. 
Pag. 400  Ministry Ecclesiastical commended. 
429  Ministry Ecclesiasticalles parts. 
Pag. 279  Ministry Ecclesiasticalles reason. 
Pag. 508  ministries dignity. 
179  Minister of Christ's word, be he never so slender and base, must not be contemned. 
397  Minister of the Church, must be apt and fit to teach. 
63.64  Minister of the Church must have a sound and sure knowledge of Christ. 
64  Ministers aught to be such as are like too persever and contyneve. 
Pag. ibid.  Minister what things is requisite for him. 
ibid.  Ministers are ordained of GOD. 
Pag. 750  Ministers must be desirous of humility and agreement. 
91  Ministers where they must preach Christ his name. 
403  Ministers of the Church are a benefit of God. 
49  Ministers of Christ must be at unity. 
147  Ministers of the Church are Apostles. 
70  Ministers of the Church must be admitted to the oversight of ecclesiastical goods. 
ibid.  Ministers of the Church must not be money gatherers. 
756  Ministers of the Church whether they may take stipend and wages. 
Pag. 679  Ministers must further and procure the Salvation of all men. 
Pag. 740  Ministers of the Gospel must obey Go●des commandments. 
Pag. 19  Ministers must be lawfully elected. 
Pag. 66  Ministers must be referred and left unto God. 
68  Ministers of the Gospel are neither robbers of goods honour, nor blasphemers. 
727  Ministers what armour they must do on, against the assaults of this world. 
211  Ministers have need of God's holy spirit. 
19  Ministers duty consists chief in teaching. 
64  Ministers unmeet must not bespoken into the Church. 
〈…〉  Ministers 〈…〉 till they 〈◊〉 lawfully called. 
58  Ministers who be lawful, and who unlawful. 
510  Ministers must speak and not hold their peace. 
683  Ministers must not over hastily forsake the Church. 
683  Ministers must do their duty, although they profit little. 
746  Ministers how they are not culpable of other me●nes faults. 
Pag. 682  Ministers must fight but with scriptures. 
703  Ministers must be from the crime of sedition. 
825  Ministers must have knowledge in God's will, that will teach other the same. 
794  Ministers must have an earnest care to their churches. 
150  Ministers must have a special care for their own Nation and Country, after the Apostle Paul's ensample. 
795  Ministers may sometimes seek to escape by flying. 
411  Ministers are not blamable for beating down superstition and a●●iance in works. 
896  Ministers must pray for the salvation of the people. 
793  Ministers what they must teach. 
Pag. 794  Ministers how vehemently they must rebuke those that deface the glory of God by seeking filthy lucre. 
373  Ministers must not seditiously disturb every common weals. 
Pag. 823  Ministers must be stout, & yet gentle to be spoken too. 
405  Ministers admonished of their duty by Paul's example. 
402  Ministers are men, and therefore subject to man's infirmity. 
55  Ministers must reprove as well secret, as manifest faults, committed against the truth. 
230  Ministers faithful have diverse and sundry chances following them as may be seen in Paul. 
410.  Ministers at variance must not offend us. 
612.613.  Ministers in the Church that have been covetous what they have done 
Pag. 7●6  Ministers true praise what it is. 
474  Ministers described that are false. 
ibidem.  Ministers lawfully called a behofefull thing. 
753.  Ministers of the church whence they have their authority. 
330.  Ministers of the word must paint out false teachers in their colours, and note them by their names. 
136  Ministers must accuse notorious wickedness with bold speech. 
109  Ministers faults must make no man 〈◊〉 b●cke. 
55.  Ministers aught lawfully to be called. 
789  Ministers of the word must be zealous. 
375.  Ministers how much we are bound unto them. 
895  Ministers may lawfully declare unto their churches, what the enemies intend against Christ and his flock 
Pag. 215.  Ministers have need of good bringing up. 
14.  Ministers must boldly rebuke men. 
Pag. 204.  Ministers must be innocent & harmless. 
838.  Ministers must be kindly and thankfully used. 
441.  Minister's must not be so cleaved unto that if god take them away, we must think religion shall quail. 
387.  Ministers how they should be ordained. 
282.  Ministers must have a regard who heareth them. 
678  Miracle of the Apostles. 
239.  Miracle of the lame man healed. 
565.  Miracle of the tongues what it meant 
Pag. 80.  Miracle of the red Sea. 
332.  Miracles of the Apostles were the works of Christ. 
161  Miracles of Christ and the Apostles were perfect. 
155.  Miracles why Christ wrought. 
157.  Miracles of Moses in egypt. 
517.  New miracles must not be devised. 
Pag. 563.  Miracles of Moses in the wilderness 
Pag. 332.  Miracles done by Philip. 
361.  Miracles repugnant to god's word no miracles. 
563  Miracles which be true. 
139.  Miracles taught by the Apostles do serve for two ends the cause efficient of them is Christ. 
239.  Miracles of Peter described. 
417.  Miracles done by the Apostles to what end they serve. 
ibidem.  Miracles final cause. 
163.  Miracles are of two kinds. 
159  Miracles negligently considered what it hath done. 
ibidem.  Miracles, what men consider most in them. 
ibidem.  Miracle greatest that ever Paul did 
Pag. 917.  Miracles end of the new Testament. 
ibidem.  Miracles what their use is. 
161.162.  Miracles confirmed the preaching of the gospel. 
151.   

M ante N  Mnason host unto Paul. 
767.   

M ante O  Mocquers, dogs and hogs. 
88  Modesty of Paul. 
413.  Modesty in the Apostles. 
158.  Moloch the god of the Ammonites. 
Pag. 342.  Moloch among the Monks. 
343.  monarchs and absolute Princes can seldom suffer free states. 
503.  Monks overthrown. 
757.  Monks succeed the stoics. 
662.  Moses taught those things that he received of God. 
330.  Moses a persuader of amity & concord. 
323  Moses beareth witness to Christ. 
Pag. 177.  Moses saved and called too dignity through the favour of God, proved by three arguments. 
317.  Moses instructed in all manner sciences of the Egyptians. 
318.  Moses a law maker. 
334  Moses an example of modesty & constant faith. 
325.  Moses a defender of the people of Israel. 
312.317.  Moses the prince and redeemer of the people of Israel in what sense. 
330  Moses a figure of Christ. 
323  Moses age and the cause that moved him to take care for the afflicted people. 
320.  Moses authority among the jews 
Pag. 177.  Moses compared with Christ. 
324.  Moses commended. 
330.331  Moses dignity. 
334  Moses an example of Christ, and a figure of our redemption. 
323.  Moses faith. 
853.  Moses fled. 
323.  Moses read. 
603  Moses miracles. 
331.  Moses office, and how he discharged it. 
330  Moses called, when, by whom, and in what sort. 
325  Moses despised of the fathers & not of Steven. 
319.320.   

M ante FIVE  Multitude maketh not a religion good 
Pag. 574.  Multitude murmuring & grudging. 
Pag. 275.  Murmuring of the Greeks against the Hebrews and why. 
274.   

M ante Y  Mysteries of Christ not unknown to the ancient fathers. 
122.  Mysteries of god revealed by the prophets. 
98   

N ante A  NAme of God, what it is, and why he is so called. 
●03.  Narration of Paul's sermon. 
525.  Nature giveth place to the will of god 
Pag. 495.  Nature's divine & human in Christ and their difference. 
105  Navigation of Paul long and perilous. 
760.  Nazarites vow. 
694.   

N ante E  Nero, the first persecutor of the Church pursued with the vengeance of God. 
300.   

N ante I  Nicolaites what they were and who was their author. 
281.  Nicholas among the deacons, what manner of man he was. 
281.  Nicholas example teacheth what a care men should have that seem to stand for fear of falling. 
281.282   

N ante O  Noah's saith what it was. 
853.   

O ante B  Obedience of faith is the end of preaching the gospel. 
●48  Obedience of faith the mark of the gospel. 
181.  Obedience pleaseth & delighteth god. 
Pag. 524.  Obedience the chief and principal effect of faith. 
640  Obedience which the godly desire to show unto God is the cause of persecutions. 
862.  Obedience uncounterfeyt. 
42.  Obedience exemplified. 
●48. 431.   

O ante C  Occasion of the contention between the jews and the Apostles. 
550  occasion of the contention between Paul & Elymas the sorcerer. 
514.   

O ante F  Offence must be avoided in things lawful. 
608  Offence of the Cross put away by Paul. 
533.   

O ante L  Old errors are hardly put away. 
Pag. 27.  Old Testament contemners, reproved. 
77.  Old Testament appertaineth to us 
Pag. 325.  Old Testament aught not to be despised. 
381.   

O ante R  Oracle of God touching the bondage of the people of Israel in Egypt rehearsed. 
●98.  Oracle of God is true. 
886  Oracles of the Prophets no defence for Astrology. 
319  Oracles touching the calamities of the later days. 
98.  Order of the Apostles council. 
598.  Order in the Church must be observed. 
510.49  The ordained to eternal life bellue. 
Pag. 553  Order and points of doctrine evangelical. 
852   

O ante T  Oath that God joined too his promise concerning his son. 
123   

P ante A  Palsy a figure of man's corruption. 
417  Pamphilia lightened with the Gospel. 
518  Papists error confuted, denying salvation & fruition of God to Infants departed without baptism. 
pag. 136  Patience letteth not, but that we may defend the truth. 
91  Patience of Christ in the agony of death. 
380  Patient waiting for God's promises 
pag. 79  Patience necessary for the faithful. 
pag. 487  Patience how far it extendeth. 
pag. 801  Patience and obedience in bearing the cross must be learned of christ. 
pag. 380  Patience exemplyfied. 
868  Patience in Paul. 
800  Patiently must those things be born that cannot be altered. 
838  Parts and argument of Paul's sermon. 
523  patriarchs died in Egypt by Stevens affirmation. 
312.313▪  patriarchs saved through the mere grace of God, by faith and not by the ceremonies of the Law. 
313▪  Paul's success in preaching. 
917  Paul's effect of preaching. 
408  Paul pulled away from the people of Asia. 
760  Paul pleadeth his cause without fear. 
848  Paul escapeth the hands of his accusers. 
826  Paul is called to be an Apostle. 
pag. 818  Paul appealeth to Cesar. 
839  Paul exhorteth to take meat. 
883  Paul sent to the gentiles. 
793  Paul called to the ministry of the word. 
791  Paul preacheth the Gospel to Agrippa. 
863  Paul bitten of an Adder. 
888.889  Paul is baptized. 
791.405▪  Paul baptizeth▪ teaching us that the use of baptism is not to be neglected. 
406  Paul goeth from Berrhe●. 
657  Paul refreshed after he had received meat. 
406  Paul confuteth the jews. 
408  Paul comforted by God. 
483  Paul obeyeth God against the decrees of the priests. 
859  Paul had been three days in prayer when Ananias came to him. 
400  Paul in danger among those that despised God. 
876  Paul brought to Rome by soldiers, among malefactors. 
870  Paul would not fly when he had very good opportunity. 
871  Paul permitted to preach. 
915  Paul in danger of his life. 
776  Paul giveth counsel and comfort in woeful cases. 
877  Paul appointed to preach Christ. 
Pag. 402  Paul desirous to be joined too the Church at jerusalem▪ 
413  Paul an elect or choose instrument. 
Pag. 402  Paul confuted Elymas. 
314  Paul is taken going about to obey God. 
863  Paul raised up by Christ, which had thrown him down before. 
858  Paul and Barnabas earnestly resist such as disturbed the church. 
590  Paul and Barnabas preach in the synagogues. 
512  Paul and Barnabas how they began too preach to the gentiles. 
Pag. 511  Paul what he did after two years expired. 
917  Paul brought before Felix. 
816  Paul persecuted at jerusalem. 
413  Paul is an example of humility. 
●95  Paul is unfearful before the Council. 
799  Paul is kept in an hired house. 
895  Paul in the entry of his ministry joined him with the faithful that professed Christ at Damascus. 
407  Paul to what end God called him. 
Pag. 796  Paul prayed in the Temple. 
793  Paul valiant in bearing the cross. 
Pag. 403  Paul being in prison both preacheth and writeth. 
915  Paul reproveth the jews of stubborness. 
90●  Paul an example of Christian charity. 
412  Paul preacheth to the jews. 
647  Paul preacheth boldly. 
735  Paul defendeth his Ministry modestly and constantly. 
866  Paul by a miracle become known to the people of Malta. 
●88  Paul showeth a token of christian modesty while he can patiently suffer re●ulse. 
412  Paul sailed in an idolatrous ship. 
Pag. 892  Paul commandeth to stay the Marin●s. 
882  Paul taketh on a Nazarites vow●. 
Pag. 770  Paul admonished not to go to jerusalem. 
761  Paul offendeth not in rebuking the Bishop. 
800  Paul resisteth to be set at liberty in hucker mucker. 
643  Paul answereth them that suspected the story of his calling. 
789  Paul confirmed with the meeting of the Brethrens. 
895  Paul is a debtor to all men. 
864  Paul lawfully ordained an Apostle by the ministry of Ananias. 
789  Paul preacheth at Philippi. 
6●3  Paul preacheth jesus. 
407  Paul took Christ's part against his will. 
856  Paul calleth the chief of the jews together. 
896  Paul forbidden to preach in Asia. 
Pag. 619  Paul how he was converted. 
789  Paul returns to jerusalem. 
792  Paul preacheth the kingdom of god. 
Pag. 916  Paul sent to Ananias to be further instructed. 
789  Paul restored to his sight and baptized. 
404  Paul defendeth himself by the Roman laws. 
797  Paul accused of sedition, heresy, and polluting of the church. 
820  Paul excuseth himself. 
8●2  Paul goeth to the Elders at jerusalem. 
769  Paul professeth he is a pharisee. 
Pag. 802  Paul was a sour of tents. 
756  Paul a prisoner two whole years 
Pag. 915  Paul preacheth a whole day together. 
900  Paul desireth aid of the Captain 
Pag. 810  Paul tried of God divers ways. 
Pag. 764  Paul cometh to jerusalem. 
412  Paul brought out to preach in chains. 
845  Paul shaketh of the Adder without any hurt. 
889  Paul commanded to be whipped. 
Pag. 796  Paul called into Macedonia. 
621  Paul in danger of his life. 
776  Paul's departure out of Asia. 
758  Paul's accusers are of great power and might. 
818  Paul's araynement before Festus the n●w Precedent. 
833  Paul's singular fervency in the office committed unto him. 
760  Paul's companions. 
870.397  Paul's commendation. 
815  Paul's state or condition. 
398  Paul's confidence. 
826  Paul's counsel despised. 
871  Paul's constancy. 
646  Paul's tyranny against the Church of Christ. 
856  Paul's dignity. 
878.879  Paul's trance. 
793  Paul excused in forsaking the Iewes religion. 
784  Paul & Barnabas visit the churches 
Pag. 613  Paul's doctrine and Companions. 
Pag. 6●7  Paul and Elymas the sorcerers first encounter. 
514  Paul's family. 
890  Paul's fortitude. 
844  Paul's enemies fall out among themselves. 
850  Paul's notable praise. 
402  Paul's innocency. 
842  Paul's taking up into paradise. 
398  Paul's navigation described. 
870  Paul hath scales fall from his eyes. 
Pag. 405  Paul's office enjoined him of God described. 
792  Paul's oration to Agrippa, and the argument thereof. 
848  Paul's oration is interrupted. 
794  Paul taken into the ministry. 
402  Paul's first act after he was Apostle. 
406  Paul's journey into Arabia, amitted of Luke. 
410  Paul's wisdom. 
812  Paul's childhod & bringing up. 
849  Paul's journey to Rome. 
894  Paul's authority in writing. 
399  Paul's passage into Macedonia 
622  Paul's vocation to preach too the gentiles proved to be lawful. 
793  Paul's very christian wife. 
868  Paul what happened to him before Felix the precedent. 
816  Paul permitted to speak for himself. 
ibidem  Paul's chance at Damascus. 
410  Paul sent to Anania by Christ, and to what end. 
399  Paul being humbled, is received of Christ. 
396  Paul called Mercury by the people of Lystra. 
567  Paul eased of hatred by the Elders. 
Pag. 770  Paul accused by the Bishops and jews. 
835.818  Paul's points of his sermon before Felix. 
831   

P ante E  Peace is restored to the Church. 
Pag. 415  Peace must not be sought with the derogation of Christ's glory. 
591  Peace how it may be procured to the Church. 
416  Peace in the Church of what commodity it is. 
416  Peace given of God, how it was used of the godly. 
ibidem  Pentecost day why it was appointed to sand the holy ghost on. 
75  Pentecost feast when it was instituted, and what manner of thing it was. 
ibidem  Pentecost and the ceremonies thereof. 
Pag. ibidem  Peoples report must not be trusted to much. 
577  People of Israel saved and multiplied in Egypt, through the grace of God. 
314  Persecution against the Apostles 
562  Persecution universal in the Church at jerusalem. 
357  Persecution rageth when famine & dearth riseth. 
487  Persecution raised by the jews. 
555  Persecution attendeth on Chrystes ministers. 
410  Persecutions authors & cause's. 
488  Persecution how far it raigeth. 
562  Persecutions of the Apostles what they teach us▪ 
811  Persecutions in the church were ten, & the end of the persecutors. 
300.301  Persecutions of the primitive church why so diligently written of Luke 
Pag. 219  Persecution being ended, the faithful rejoice. 
558  Persecution reigning, the faithful must call to mind 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 bridled by the hand of God. 
410  Persecutors of the church who be. 
191  Persecutors of the faithful, persecutors of Christ. 
789  Persecutors of the truth who are always most like to be. 
245  Persecutors of Christ & his Church lively portraictured. 
856.857  Persecutors of the church, if their examples be well considered, we shall see that none of them have escaped the horrible vengeance of god. 
300.301  Persecutors incurable impiety. 
207  Persecutors punished. 
394  Persecutors have their limits and bounds prescribed. 
358  Perseverance or continuance needful in religion. 
549  Perseverance in prayer of what force it is. 
47  persons respect in judgement is a great mischief. 
837  persons respect with God is their none. 
446  Perverseness of men in seeking their salvation. 
585  Petitions and desires of them that believe. 
220  Peter apprehended. 
490  Peter lodged with Simon a Tanner. 
423  Peter comforted by promises. 
133  Peter will have god's benefit set forth and declared. 
501  Peter raiseth up Dorcas. 
422  Peter desirous to join with the church again. 
497  Peter waked by the Angel. 
ibid.  Peter seeketh his escape by flying▪ 
501  Peter married▪ 
45  Peter prayeth fasting. 
432  Peter what he did after he was delivered. 
496  Peter answereth the offence that might be taken out of god's providence. 
52  Peter quipped but with a light taun● constantly defendeth Christ and his Gospel. 
91  Peter what he taught in the first sermon he made. 
127  Peter preacheth that jesus is the Saviour. 
200  Peter after he received the holy ghost desired no supremacy among the Apostles, but to be equal with them. 
90  Peter is taught by a vision the vocation of the gentiles. 
431  Peter how he was received of the faithful. 
499  Peter goeth through all the churches. 
Pag. 417  Peter's counsel given to the jews in his first sermon after he received the holy ghost. 
130  Peter's judgement touching An●nias fact. 
230  Pe●ters opinion touching justification. 
594  Peter's counsel touching the way of salvation. 
130  Peter's quiet and security being in prison. 
493  Peter'S two miracles described. 
4●7  Peter's trance. 
433  Peter's exhortation to the Church to place an other Apostle in judas room. 
62  Peter's expostulation with Simon Magus. 
371  Peter'S plains to the Priests and Scribes. 
136  Peter's boldness in rebuking sin. 
108  Peter's manner of delivery. 
494  Peter's modesty. 
423  Peter's poverty. 
153  Peter's patrimony what it comprehendeth. 
ibidem  Peter's supremacy and prerogative in the Church, how the papists prove it. 
51  Peter's readiness and good will too pleasure and benefit all men. 
153  Peter's demand of Saphira. 
234  Peter's answer in the council at jerusalem, and the effect thereof. 
203   

P ante H  Pharaoh his wisdom and kindness. 
Pag. 311  Pharisees error what it was. 
849  Pharisees sect what it was. 
803  Philip baptizeth the Ethiopiane, after he had made confession of his Faith. 
387  Philip the Evangelist. 
764  Philip an ensample of an evangelic pastor. 
ibid.  Philip appointed to teach the Eunuch. 
378  Philip an ensample of christian stoutness. 
364  Philip the Apostle of Samaria. 
361  Philip's affability or courtesy. 
383  Philip's obedience. 
376  Philip's sermon whereby he converted the Ethiopiane. 
379  Philips daughters do prophesy 
765  Philosophy whether it be necessary before the study of Divinity. 
665  Phora, what it signifieth. 
33  Phrygia and Galatia converted. 
Pag. 619   

P ante I  Pilgrimage, superstitious. 
665  Pilgrimage of the Apostles, how it was used. 
619   

P ante L  Please all men, can no man. 
467   

P ante O  Poor commended. 
145  Poor cared for and considered by the Apostles. 
ibi.  Poor may have no cause of impatience ministered them by the godly. 
Pag. 274  poor how they must be helped. 
Pag. 145  Poverty is not to be ashamed of. 
153  Poverty is always puling and complaining. 
274  Posterity of Christ is everlasting. 
Pag. 381  Power of God is invincible. 
539  Power of this world nothing compared with Christ. 
485  Power without fear of God, is a great mischief. 
207   

P ante R  Praying loud, what it means. 
216  Prayer stirred up by earnest meditations. 
400  Praying with diligence, profitable. 
Pag. 427  Prayer rightly used. 
216  Prayers continual. 
47  Prayers commended. 
763  Prayers fervent. 
ibi.  Prayers offered to God in Christ, acceptable. 
75  Prayers of the faithful are heard. 
Pag. 221  Prayers of the godly are not vain. 
Pag. 500  Prayers joined to imposition of the hands. 
369  Public Prayers acceptable to God. 
Pag. 141  Prayers require solytarines and going aside. 
426  Prayers without faith unprofitable. 
Pag. 47  Prayers require sobriety. 
433  Prayer a token of faith. 
76  In praying what gestures should be used. 
758  Prayers power and strength. 
54  Praying in public commended. 
758  Prayers are the wings whereby the church flieth unto God. 
215  Prayers had their appointed hours in old tyme. 
150  Praying must be instant and fervent. 
400  Predestination certain. 
687  Predestination searchers. 
29  Preparation and watching for the coming of Christ, things necessary. 
7  Prerogatives without Christ, are vain. 
189  Preaching of the Gospel wherewith it must begin. 
108  How men aught to preach. 
916  What men aught to preach. 
383  Preface to the Acts of the Apostles expounded. 
5  Presence of Christ upon earth, how it must be understanded. 
43  Presidents of common weals, what virtues should be in them. 
311  priesthood of Christ confirmed with an oath. 
123  Priests ignorant in Christ, and in the Scriptures. 
534  Priests fulfilled the scriptures. 
535  Priest authors of the Apostles persecutions. 
191  Priests enterprises hindered not Christ. 
536  Priests wicked, are shamed for ever. 
63.64  Priests and Scribes, an untoward generation. 
136  Primitive church not void of faults. 
Pag. 274  Princes duties. 
321  Princes studies. 
377  Princes and Rulers called to bear office, aught to hear Ecclesiastical causes. 
ibidem  Private order of a Christian life. 
Pag. 146  Prophets agreed with the Apostles. 
Pag. 600  Prophets for showers of Christ. 
350  Prophets bear witness to Christ. 
182  Prophets interpretat prophecies 
610  Prophets foreshow things to come, but the end and meaning of them, they often understand not. 
762  Prophets who were. 
508  Prophets gods servants▪ by whom he revealeth his secret judgements. 
Pag. 99  Prophets' office. 
120  Prophets begun under Samuel. 
182  Prophets testimonies concerning Christ and his resurrection. 
536  Prophesying what it comprehendeth in it. 
96  Prophesying what the word signifieth. 
ibi.  Prophesy how beneficial and profitable it is. 
185  Prophets sermons are holy Scriptures. 
54.55  Proposition and sum of the Apostles oration to the people of Lystra. 
571  Property of things lawful in Christian men. 
143  Promise' concerning the holy ghost. 
13  Promises of the old testament extend to the gentiles. 
134  Promise of the holy Ghost made by Christ to the Apostles, belongeth to all men. 
85  Promises of God made too David, touching his son. 
93  Promises of God must be received by faith. 
879  Promises of God are not made frustrate by the wickedness of men. 
17  Promises of God must be diligently thought on in adversity. 
327  Promises of God are all ratified in Christ. 
854  Promises of God must be patiently waited for. 
79  Promises of god unto the godly. 
115  Promises of God made first unto Adam. 
852  Promises of God how they must be understanded. 
688  Promises of god are infallible. 
870  Promises of God truliest performed when men hope lest in them. 
79  Promises touching the resurrection of Christ. 
12  Promises of the holy ghost often repeated and why. 
73  Promises of the Gospel belongeth to every man. 
184  Promises made to the Fathers why they be so often repeated. 
163  Promises of salvation belong to Infants. 
134  Promises of Christ are true. 
73  Promises of god certain & true. 
328  Promises of God how they must be used in adversity. 
744  Promises of our salvation true, and inviolable. 
284 822  Promises of God to what use they serve. 
134  Providence of God. 
437  Providence of God in governing the world wonderful. 
889  Providence of GOD must not be rashly abused. 
807  Providence of God foreknown and decreed. 
110  Providence of God how it must be used in adversity. 
882  Providence of God excuseth not sinners. 
53  Providence of GOD no defence for wickedness. 
59  Providence of God comforteth sinners. 
171  Providence teacheth us the honour of God. 
670  Providence of God hath all things subject to it. 
573  Providence of God exemplified in judas the traitor. 
56  Providence of God, too what use it serveth. 
110  Pride the cause of evil, and beginning of sin. 
374  Pride how mightily God revengeth it. 
485  prudency must be used in the affairs of the church. 
604  prudency an example. 
812  Public offices must be committed to good and godly men. 
311  Publius is a precedent of hospitality 
Pag. 891   

P ante FIVE  Punishment of contemning God's Counsel. 
875  Punishment of them that condemn Christ. 
182  Punishment of Idolatry and impiety. 
343  Punishments of Christ's enemies, what they are. 
59  Punishment is not sent of god without warning. 
674  Purification is by faith. 
596  Purification, god is author. 
ibid.  Pu●eolane church. 
893   

Q ante FIVE  Question made by the Apostles touching Christ's kingdom on earth. 
Pag. 24  Question of the priests in the council at jerusalem. 
198   

R ante E.  REdemption in Christ, belongeth to all men. 
78  Redemption of man how it was made. 
455  Regard must be had more of the church than of private matters. 
611  Reformation how it may truly be made. 
3  Reformation may have errors, and whereof they spring. 
ibid.  Refutation of such objections as the people of Lystra might have made against the Apostles. 
573  Religion without knowledge of god is nothing. 
665  Religion standeth not in outward ceremonies, but in faith, whereby we take hold of the grace of god. 
313  Religion corrupted must be abolished and true planted. 
572  Religion may be found in soldiers 
Pag. 432  Religion is not subject to councils. 
Pag. 818  Religion must not be esteemed after the multitude & authority of men. 
ibi.  Religion dependeth not on man's judgement. 
47  Religion belongeth to god alone. 
767  Religion is certain and not to be suspected of obscurity. 
838  Religion must not be judged by the success & falling out thereof. 
268  Religion can not man rightly walk in except he be guided by the spirit of God. 
339  Religion must the Magistrate have care of. 
690  Religions showing us any other salvation then in Christ, are all false. 
202  Relics of Christ and of the faithful what they are. 
422  Remission of sins is the benefit of gods grace only. 
303  Remission of sins in the name of Christ. 
458  Remission of sins is given us in Christ. 
543  Repentance of the wicked. 
642  Repentance must be urged by fear of the latter day. 
674  Repentance must be done as god appointed by his word, and not after our brain. 
788  Repentance after transgression, openeth the way to salvation. 
131  Repentance what it is. 
ibid.  Repentance whereof it consists 
ibid.  Repentance and forgiveness of sin, preached in Christ's name seemeth a thing intolerable to the world. 
Pag. 270  Repentance cause efficient in man, what it is. 
259  Repentance in her parts. 
131  Repentance, how God giveth it. 
Pag. 472  Reprehensions without Christ's spirit, are cold. 
680  Reprobates can not hear the word of Christ. 
548  Reprobates manners and conditions and how they must be dealt with. 
Pag. 710  Resurrection of Christ, defended. 
Pag. 536  Resurrection of Christ is the foundation of faith and of doctrine Apostolic. 
12  Resurrection of Christ a thing most approved. 
ibid.  Resurrection of Christ why it was so diligently confirmed. 
11  Resurrection of christ the accomplishment of our redemption. 
65  Resurrection of Christ why it is confirmed with so many and so sound arguments. 
111  Resurrection declareth the glory of the children of God. 
540  Resurrection of the dead aught not to be thought incredible. 
854  Resurrection of the dead is universal. 
823  Resurrection proveth the certainty and majesty of Christ's kingdom. 
Pag. 11  Resurrection of all other articles most repeated of the Apostles. 
223  Resurrection of Christ diligently defended. 
12  Resurrection of the body what ample fruit it hath in it. 
118  Resurrection scoffers what we may judge of them. 
13  Resurrection scorners take away all faith, and the mysteries of men's salvation. 
13.14  Resurrections use and meditation. 
Pag. 14  Resurrection preached what it comprehendeth in it. 
65  Resurrection is certain. 
117  Resurrection goeth before life everlasting. 
118.119  Resurrection of Christ overcometh sin and death and restoreth salvation unto man. 
12  Resurrection proveth jesus to be the Messiah. 
1●3   

R aunt I  Rites of the primitive Church in choosing of Priests. 
584  Rites and order of the lords Supper must not be altered. 
140  Richeses of the wicked are accursed. 
Pag. ibid.  Rich men's duty. 
891   

R ante O  Roman church justly forsaken of Christian men. 
797  Roman Church woorshippers are unworthy to be accounted of the Church. 
188  Romish Prelates may lawfully be spoken against. 
293  Rome's destruction and misery. 
60  romanists say, the church of Rome can not err. 
281  Roman Antichrist must be reprehended for the merchandise he useth in religion. 
372  Roman brethren go to meet Paul 
Pag. 894  Romans diligence in administering of justice. 
870  Roman Bishops presumptuousness reprehended. 
335  Roman Bishops pride. 
468  Roman Bishops Supremacy, ridiculous. 
417   

S ante A  Sabbath keeping and breaking. 
Pag. 733.734  Sabbothes must be reverently kept. 
521  Sabbothes how they should be observed and kept holy. 
647  Sabbath observances and coming to the church. 
521  Sacramental speech. 
304.791  Sacraments instituted of god, must not be contemned. 
291  Sacraments are ●eales of God's promises and benefits. 
23  Sacramental words and mysteries how they aught to be considered. 
Pag. 304.305  Sacrament despisers. 
463  Sacrament despisers, are destitute of faith. 
385  Sacraments and the gifts of health are given us by invocation of god's name. 
791  Sacraments have their efficacy, not of the words of consecration, but because of Christ's institution. 
23  Sacraments truly used in the church. 
Pag. 348.366  Sacraments and doctrine must go together. 
451  Sacraments have not grace tied o● bond to them. 
366  Sacrifice of Christ purgeth our sins. 
455  Sacrifices of Christians. 
667  Sacrifices how they are called purging sins. 
304.305  Sadduceyes doctrine and religion, what it was. 
191.803  Salvation, the free gift of God must be obtained by prayer. 
102  Salvation dependeth upon the mere grace and favour of God. 
133  Salvation consists in invocation. 
Pag. 102  Salvation in Christ only. 
202  Salvation belongeth to the gentiles aswell as the jews. 
423  Salvation hangs upon God's providence. 
585  Salvation in ourselves. 
578  Salvation and preservation both of men and common weals dependeth on God. 
529  Salvation by what order we may attain to it. 
393  Salvation and redemption of man confirmed with an oath. 
123  Salvation & pardon for sinners. 
170  To be a disciple of Christ is the first step to salvation. 
419  Salvation by God's commandment carried to the Gentiles. 
508  Salvation more plainly declared in the new testament, than in the old. 
Pag. 93  Salvation is given to men in none other than in Christ. 
897  Salvation by what means it is hindered and stopped. 
181  Salvation of others we must rejoice in. 
475  Samaria converted. 
362  Samaritans give ear to Christ and believe in him only. 
393  Samaritans embrace the Gospel. 
Pag. 362  Samaritans' obedience. 
365  Saints and holy men have need to be strengthened. 
895  Saintes trustiness in defending of Christ. 
531  Saints are ignorant in many things 
Pag. 446  Saints how they allege their innocency in private causes. 
799  Saints how we must judge of them. 
Pag. 409  Saints are subject to motions and affections. 
613  Saints give all glory unto Christ. 
Pag. 160  Saintes worship whereof it sprung. 
Pag. 157  Saints of all ages wherein they hoped. 
823  Saints singular works must be ascribed to God as to the author of them. 
613  Saintes flight's what they are. 
307  Saintes zeal and condition. 
579  Saintes slips and falls prove our corruption. 
25.26  Saintes patience is no dastardliness 
Pag. 481  Saintes labours are not in vain 
Pag. 696  Saintes estate in this world. 
796  Saintes virtue is to obey and believe God. 
113  Saintes company how profitable it is. 
879  Saintes how much we must attribute to them. 
161  Saints are tried with fear. 
684  Sapphira maketh an impotent and bold lie. 
229  Sapphira ignorant of her husband's death for a season and why. 
232  Sapphiras wickedness reproved by Peter. 
ibidem.  Sapphira punished as was her husband. 
237  Satan put men out of the way of salvation. 
576, 577  Satan can do nothing against man, but by god's permission. 
410  Satan hath his instruments every where. 
576  Satan thrown out by the name of Christ. 
629  Satan what trains he useth to establish his kingdom among men. 
Pag. 627  Satan how he is said to fill the hearts of the ungodly. 
230  Satan beareth witness to the truth. 
Pag. 628.629.  Satan's ●lightes must be taken heed of. 
577  Satan's effects in Hypocrites and in the wicked. 
230  Satan's property. 
357  Satan's policy. 
576  Saul receiveth a two fold answer of the Lord. 
395  Saul persecuting the faithful persecuteth Christ. 
790  Saul an example of a cruel tyrant. 
Pag. 390.359  Saul truly called a ravening wolf 
Pag. 357  Saul set forth for a peculiar example of God's goodness and grace. 
Pag. 394.395  Saul authorized by the Priests to play the Tyrant. 
390  Saul when he was converted. 
392  Saul how he was converted. 
ibidem.  Saul a precedent of tyranny. 
390  saul's converting to Christ historised. 
392  saul's end and purpose. 
391  Saul the persecutor described. 
390  Saul the persecutors punishment. 
Pag. 394  saul's salvation must be attributed to the grace of God only. 
395   

S ante C  Schism beginners are the bishops of Rome. 
194  Schools foundations. 
49.84  Schools needful. 
509  slanders wherewith Ministers are charged. 
467  slanders must Christians put away and defend their good name. 
Pag. 91  slanders may lawfully be answered to. 
ibidem  slander or offence. 
ibidem  Scripture is of itself of credit and authority sufficient. 
867  Scripture is inspired of God. 
54  Scripture containeth all thing needful for us to believe and observe. 
7  Scripture of the old and new Testaments pertaineth to all them that love God. 
ibdem.  Scripture must be expounded. 
647  Scriptures authority and certainty. 
897  Scripture must be interpreted by conference of places. 
127  Scripture with what mind men must read it. 
62  Scripture must be elucidated with interpretations. 
398  Scripture containeth the knowledge of the true God. 
571   

S ante E  Sects cause of dissension among the jews. 
803  Security or carelessness must be avoided. 
269  Sedition described. 
722  Sedition happily ended. 
653  Sedition ended with joy. 
653  Sedition soon appeased. 
728  Sedition beginners who. 
770  In sedition what christians must do. 
Pag. 725  Seditious people but few in number may be authors of manifold evils. 
724  Sermons aught to begin and end with prayers. 
754  servers of tyrants turns what they may look for. 
504   

S ante H  Shipwreck described and the number of them that were in the ship. 
Pag. 885  A true sheapeheardes example. 
764  Shoes putting of what it means. 
Pag. 328   

S ante L  Sleepiness or drowsiness of churchmen. 
733  Slothfulness of men in our days. 
Pag. 272  Slothful men reprehended. 
890  Sluggishness and idleness. 
653   

S ante I  Signs extern seal the intern and spiritual gifts of God. 
304.305  Signs visible of the presence of the holy ghost. 
82  Signs that God showeth must be diligently considered. 
158  Signs extern are not sufficient to salvation. 
305  Signs called after the names of the things that they signify. 
80.290  Signs have much likeness with the things that they signify. 
80  Signs are diverse. 
159  Signs to what use they serve. 
359  Signs must not have to much attributed to them. 
305  Sticking to signs is the beginning of idolatry. 
158  Simon how he took Peter's expostulation. 
374  Simon Magus believeth and is baptized. 
367  Simon Magus an example of an hypocrite and a deceiver. 
268  Simon Magus his sin. 
370  Simons of our days. 
371  Simplicity of the faith. 
672   

S ante O  Solomon for his wives sake that were aliauntes builded Temples. 
Pag. 340  Solomon's wish. 
20  Sole or single life maintainers. 
46  Souls of men under the protection of God. 
119   

S ante P  Spirits appearing what we aught to judge of it. 
762  Spirit of Christ author of concord and holiness. 
78  Spirit of Christ his efficacy how great it is in men. 
155  Spirit of Christ in whom it reigneth. 
90  Spirits of the disseassed walk not. 
Pag. 500  Spirit signified by the blowing of the wind and for what cause. 
79  Spirit of Christ so delivereth us from fear● that we dare boldly confess Christ. 
86  Spirit of God is from everlasting. 
Pag. 74  Spirit why it was promised to the Apostles. 
19  Spirit teacheth us to reason of God's doings, and to call upon him for help. 
84  Spirit of God wrought in the Apostles. 
74  Spirit of God spoke by the Apostles. 
8  Spirit of Christ maketh men bold in the confession of Christ. 
85  Spirit of God altereth and informeth tongues, and for what causes 
Pag. 84  Spirit is the promise of the father. 
Pag. 18  Spirit when he was sent. 
75  Spirit what day he was sent to the Apostles. 
ibi.  Spirit how he must be received. 
77  Spirit how he is given & to whom. 
Pag. 94  Spirit how he is sent. 
78  Spirit in what scence it is said to be sent to the Fathers. 
18.19  Spirit often promised and wherefore. 
74  Spirit where it was given. 
ibidem  Spirit sent visibly & for what cause. 
Pag. 78  Spirits effect in the Apostles, and their hearers. 
82  Spirits effects common to all believers. 
96  Spirit how necessary and to what use in men. 
78  Spirits invincible power. 
558  Spirits sending and Christ's ascension joined together. 
124  Spirits sending called by the name of baptism. 
21  Spirit promised Christ confirmeth by an argument taken from baptism, and the argument explicated. 
ib.  Spirits operation and gifts. 
77  Spirits effectuous operation. 
124  Spirits effects in these days why they be so rare. 
258  Spirit promised serveth for our comfort and instruction. 
19  Spirits power can not be comprehended nor hindered by any man. 
80  Spirit how the Apostles are said to have received. 
74  Spirit must be received of men with great preparation. 
77  Spirit of Satan what it doth in unclean people. 
85  Spirit of the old and new testament is but one. 
76   

S ante T  Steven accused of impiety, and stubbornness, and upon what occasion. 
288  Steven accused of blasphemy against God and his law. 
292  Steven by slanders and false witness brought in hatred with all the people. 
287  Steven instructed by the holy Ghost showeth himself a fine disputer and abolde. 
ibid.  Steven ready to yield up his life, is comforted by a vision, and what that vision teacheth us. 
334  Steven is without fear, though in danger of death. 
290  Steven went not about to abrogate the law. 
351  Steven proveth that the cerimoniall law is abrogated. 
ibid.  Steven deserved the crown of martyrdom. 
357  Steven what he did at his death. 
355  Steven not despiser of Moses. 
321  Steven blasphemed not the Temple and holy place, nor the outward service. 
345  Steven falls on sleep. 
355  Steven set on by disputations. 
287  Steven oppressed and taken by sedition. 
ibid.  Steeven dieth full of the holy ghost. 
Pag. 334  Stevens enemies and their enterprises against him. 
286  Stevens description. 
285  Stevens enemies rage incurable. 
354  Stevens example in readiness to dye must be followed. 
355  Stevens enemies how they took his oration. 
351  Stevens oration and answer made in the council of the Priests with the argument narration and parts thereof. 
292  Steven being stoned how the faithful used him. 
358  Steven being ready to dye comforted of God, and how and in what manner. 
352  Stipends of the Ministers. 
676  Stipend must not be withholden from the Ministers. 
756  Stipend why Paul exacted not. 
Pag. 756  Strangled and blood. 
603  Stubbornness a thing peculiar to the wicked. 
268  Studious we must be of charity. 
618  Study to please the people cause of persecution. 
489  Studies and desires of the enemies of truth. 
656  Study we must to please God. 
580  Star worship, a thing common to the Gentiles. 
368  Stars superstitiously observed. 
Pag. 342   

S ante FIVE  Supper of the Lord how it must be admynystred. 
735  Supper of the Lord called breaking of bread. 
140  Supper of the Lord a sign and token of Christ's death. 
23  Supper of the Lord with the rights and ceremonies must not be altered. 
140  Supper of the Lord taught us by the Apostles in what order and form to be used. 
3  Supremacy challengers in the church confuted. 
5●  Superscription of a letter sent from the Synod. 
   

SAINT ante W  Sword to keep under the wicked commended. 
233  Sword must be drawn in defence of religion. 
ibid.   

S ante Y  synagogue fit place for the Apostles to begin to preach in. 
512  Synecdoche a figure very much used in the scriptures. 
761  Synod or convocation at Miletum 
Pag. 738  Synods and convocations how commodious they are. 
ibid.  Sin of those that forsake true religion how grievous it is. 
516  Sinners must be remitted unto god 
Pag. 373  Sinners not punished but first they are warned. 
642  Sinners God disdaineth not. 
510  Sinners must be won rather than destroyed. 
399  Sinners which way God useth to convert them. 
787  Sin of ignorance how it may be excused. 
170  Sin against the holy Ghost. 
ibid.  Sins of men must not be rashly judged of. 
171  Sins be they never so many can not exceed Christ's merit. 
130  Sins cause of all evil. 
104  Sins in preaching must be reproved. 
127  Sins are remitted of favour. 
Pag. 543  Sins although they be heinous aught not to make us despair. 
Pag. 130  Sin how heinous it is declared by the word of God. 
790  Sin needful to be rebuked in the Church. 
108.109  Sins forgiven in the name of Christ. 
458  Sins committed by thought and cogitation. 
373   

T ante A  TAbernacle was a figure of heavenly things. 
345  Tabernacle carried into the land of the gentiles. 
346  Tabernacle of witness what it was. 
Pag. ibid.  Tabernacles use among the jews 
Pag. ibid.  Tabernacle had no resting place a long while. 
ibid.  Tabernacle had not the honour of god tied unto it. 
347   

T ante E  Teachers office in the Church requireth a deliget trial. 
14  Teaching in the Church how it must be ordered. 
741  To teach which is the best way. 
Pag. 700  Temperance is a fruit of faith. 
829  Temperance what effects ●he hath. 
Pag. 148  Temple or church of God, who build it. 
201  Temple hath not worship tied unto it. 
345  Temples must not be profaned or defiled. 
825  Temples by whom they are defiled and abused. 
ibid.  Templary religion is a vain thing 
Pag. 666  Temple or church comers in pompous and proud array, what may be thought of them. 
844  Tertulous oration. 
819  Testament of God containeth our salvation. 
186  Testament of circumcision given to Abraham, what it is, and how to be understanded. 
303  Testament the old and the new are the law of of godly life. 
54  Testament old and new how they consent. 
95  Testimony of David touching the resurrection of Christ. 
113  Testimony of the xuj. Psalm proved. 
121  Testimonies of the kingdom of Christ. 
33   

T ante H  Thabita raised again by Peter. 
419  Theophilus who is. 
●  Theudas what he was. 
265  Threats of the world must not fear Christians. 
213   

T ante I  Timothey circumcised. 
616  Timothey born of a jew and a Gentle. 
617  Titles and styles abused. 
664  Titles wherefore they aught to serve. 
5●3   

T aunt O  Tongue of the faithful of all nations is but one. 
84  Tongue keeping a necessary thing. 
Pag. 85  Tongues sitting upon the Apostles heads, were tokens of the holy Ghost. 
80  Tongues wherefore they serve. 
82  song or speech of Canaan. 
85  Torments must not be used of magistrates without a good and just cause. 
815   

T ante R  Traditions of man must not be thrust into the Church. 
20  Traditions the Apostles thrust none into the Church. 
580  Trajan persecuting the Church felt the wrath of God. 
300  Tribulations of our own brethren must be thought to be our own. 
491  Tribulations end is most joyful. 
Pag. 587  Tribune delivereth Paul again out of the jews hands. 
463  Tribune kept from his purpose by fear of law. 
797  Tribunes readiness to secure 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 invincible. 
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 effect. 
846  Truth evangelical, what enemies it hath. 
191  Truth and gospel defenders counted seditious of the wicked. 
192. and 193  Truths enemies must not be trusted 
Pag. 834  Truth in what case in this world. 
Pag. 853  Truth haters are painful and hardy therein. 
766  Truth hatred how much it is able to do. 
809  Truth hatred whereto it bringeth men at the length. 
550  Truth hatred how far it proceedeth. 
810  Truth haters who are most. 
208   

T ante FIVE  Turks do not honour God. 
823  Turkish Ambassadors saying against the idolatry of christendom. 
340   

T ante Y  Tyranny of clergy over the Church 
Pag. 797  tyrants can not do always what they list. 
213  tyrants have miserably perished 
Pag. 506  tyrants sleights set out in Pharaoh. 
317  Tyrant's properties set out in Saul. 
Pag. 390  Tyrant defenders are flatterers. 
801  tyrants state and condition. 
213  tire dwellers bring Paul on his way. 
762  tire dwellers pray openly. 
763  Tyrus visited by Paul. 
761   

FIVE ante A  VAlerius Aurilianus moving persecution against the church being first feared with a thunder bolt falling at his feet, and yet not repenting, was not long after killed of his own men, lying in wait for him. 
301   

W ante A  Wantonness in children must be rebuked. 
766  Way to attain to salvation. 
Pag. 393  Way of Christ. 
694  Way of life made plain in Christ. 
Pag. 119  Ways of men are blind in matters of religion. 
575  Warfayring for money how it shall be rewarded. 
300   

W ante E.  Weakness of man acknowledgeth not gods works. 
  Wreck must not be yielded to in outward things. 
  Weakness of man hath need of God's tuition. 
   

W ante H  Whoredom. 
   

W ante I  Wickedness hath her degrees. 
682  Wicked meet in hell. 
541  Wicked in subjection to God's commandment. 
834  Wicked strive in vain against Christ. 
536  Wicked keep a countenance of equity. 
351  Wicked though they be of sundry opinions among themselves, yet they are soon agreed against Christ, and the truth. 
805  Wicked than rage most when their end draweth nearest. 
315  Wicked lay all disturbaunces and troubles to the godlyes charge. 
Pag. 562  Wickeds enterprises against Christ his kingdom are vain. 
285.390 and .812  Wickeds minds unquiet. 
834  Wickeds crafts what they are. 
809  Wickeds familiarity must be shunned. 
441  Wyckeds enterprises turned upon the authors heads by God. 
398  Wickeds estate. 
493  Wickeds agreement lasteth not long. 
Pag. 805  Wickeds property. 
115.253.354  Wicked in the Church must be confuted. 
703  Wickeds fear is preposterous. 
644  Wickeds words and sayings. 
253  Wickeds society dangerous and hurtful. 
311  Wickeds good success in a preamble of destruction. 
504  Wickeds companions shall be punished with the wicked. 
397  Wicked amend not by God's judgements. 
499  Wicked are suffered of God till the pit be digged up for them. 
785  Wicked what power GOD giveth them over his elect. 
837  Wickeds number is the greater. 
579  Witness how much it comprehendeth in it. 
693  Witness what his duty is. 
30.31  Wisdom of christians must be bounded. 
28  Wisdoms first degree is to acknowledge the corruption of nature, and how all ableness to do well cometh of God. 
27   

W ante O  World cannot abide Christ, and his Gospel. 
208  World rageth against christ in vain. 
Pag. 126  World how it receiveth the doctrine of the Apostles. 
190  Worlds ingratitue towards the ministers. 
825  Worlds troublesome estate forshewed by the Prophets. 
98  Worlds force a vain thing against God. 
311  World what affection it beareth to God's word. 
842  Works and doctrine must join and go together. 
9  Works that be good. 
415  Works have none of the faithful enemies to them. 
420  Works of Christ commended. 
106  Works of Christ considered what they teach us. 
ibid.  Works of Christ to what end they serve. 
ibid.  Works of God are needful to be considered of 〈◊〉. 
157  Works of God's majesty evidently seen in Christ. 
86  Works righteousness overthrown 
Pag. 545  word of God is the father enlarged by the assaults of the enemies. 
555  word of God must be so preached that the hearers may perceive it belongeth to them. 
533  word of God prevaileth not with men led only with humane reason. 
547  word of God must be preached, not man's devise. 
899  word of God can not be bond. 
903  word of God whereby it is hindered. 
Pag. 138  word of God how it must be hard. 
Pag. 44.6  word of God must be preached in the Church only. 
512  word of God never preached without fruit. 
561  word of God contemned is an heinous sin. 
547  word of God's efficatie. 
233  word of God preached is not vain. 
Pag. 138  Worthiness of God's word. 
266  word of GOD must be believed though preached but by a man. 
368  Words of the supper uttered by a sacramental speech. 
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 he regardeth. 
818  Worshipping of Creatures overthrown. 
572  Worship is in vain if it be not done as God appointeth. 
342  Worshippings papistical are preposterous. 
339.340  Worshipping of planets and stars. 
Pag. 34●  Worshipping of ●oloch. 
ibid.  Worshipping of images. 
343   

W ante R  Wrath is the worst councillor that is. 
264   

W ante Y  Will of God contained and learned in Christ only. 
790.791  Wish of Paul. 
868   

Z ante E  Zeal preposterous in religion availeth little unto salvation as may be seen in the example of Paul. 
400  Zeal fervent is needful in them that should set forth Christ's kingdom. 
549  Zeal of Godliness may not excuse things done against godliness and true religion. 
391  Zeal is necessary in the godly. 
659    
FINIS.   

❧ A TABLE OF THE PLACES OF SUCH Scriptures as are expounded in these Homilies and Annotations.  
GEn. 3. I will put enmity between thee and the woman. 
Pag. 650  3. Thy desire shall be to thy husband, and he shall have the rule of thee. 
236  4. Cain slew Abel his Brother. 
Pag. 306  4. Who made me my brother's keeper? 
235  12. Get thee out of thy Nation, and from thy Father's house. 
294  15. Thy seed shall be a stranger. 
Pag. 299  17. Every man child among you, shallbe circumcised. 
303  22. By myself have I sworn. 
123  22. In thy seed shall all the Nations of the earth be blessed. 
163 and. 185  26. I will perform the oath which I swore to Abraham thy father. 
pag. 123  37. The patriarchs sold joseph their Brother. 
306  45. God sent me before you to prepare. etc. 
310  46. jacob goeth down into Egypt with all his family. 
ibid.  50. jacob is buried in Canaan. 
312   
EXodi. 1. Pharaoh commandeth the men children to be cast away. 
315  2. Moses was born when tyranny raged most. 
316  2. Who made thee a Ruler over us? 
pag. 322  3 I am the God of thy Father, the God of Abraham. 
327  3 And forty years after the Angel of the Lord appeareth too Moses in the desert of Sina, in a bush of fire. 
326  19 Ye shallbe unto me a kingdom of priests and an holy people. 
95  22. Ye shall trouble no widow nor fatherless child. 
329  32. Make us Gods to go before us. 
335   
LEuitici. 20. Whosoever he be of the children of Israel or of the strangers that giveth of his children unto Moloch. 
342  35. The murderer shall be put to death. 
350   
NUmerorum. 1. How greatly the people of Israel was increased. 
596  6. The Nazarites. 
694  12. If there be a Prophet of the Lords among you, I will be known of him in a vision. 
333   
DEuterono. 7. The graven Images of their Gods shalt thou burn with fire, and covet not the gold and silver that is on them. 
602  15. There shall be no beggar among you. 
145.225  18. The Lord thy God will stir up unto thee a Prophet among you, even of thy Brethrens, like unto me, unto him shall ye hearken. 
pag. 177. etc.  32. Vengeance is mine, and I will reward. 
304  28. Thou shalt build an house, and an other shall devil therein. 
58   
IOsue. 10. Be not afraid of them. 
pag. 681   
1. SAmuell. 2. Them that worship me, I will worship. 
pag. 242.148  15. Hath the Lord as great pleasure in burned sacrifices and offerings, as when the voice of the Lord is obeyed? 
529   
SAmuel. 7. When thy days be fulfilled, thou shalt sleep with thy Fathers, and I will set up thy se●de after thee. 
122  7. Who am I, O Lord God, and what is my house▪ that thou hast brought me to so great dignity and honour. 
529  15. Cary the Ark of God again into the City, if I shall. etc. 
530  16. Suffer him to curse. 
ibid.  24. I am in a wonderful straight: Let us fall now into the hand of the Lord Again, I have sinned, it is I that have done wickedly. But these sheep, etc. 
530   
1. REgum. 8. The Heavens of Heavens is not able to contain thee, and how should then this house do it that I have builded. 
666   
2. PAralipom. 14. Lord it is no hard thing with thee, to help with many, or them that have no power. 
885   
NEhemias. 13. Of the Sabbath. 
pag. 736   
isaiah. 2. In the latter days the Hill of the lords house shall be prepared. 
2  6. Hear in deed. etc. 
340  10. If the number of the people of Israel ●cre as the sand of the Sea. etc. 
901  23. After the end of seventy years shall the Lord visit tire, and she shall convert unto her reward. 
761  29. They worship me in vain, teaching the doctrines of men. 
342  30. prophecy not. etc. 
222  33. woe to thee that destroyest, for thou shalt be destroyed. 
306  40. The word of our God endureth for ever. 
335  42. I am the Lord, this is my name, & my glory will I give to none other. 
571. 1●0  42. Behold, this is my servant upon whom I lea●e, mine elect in whom my Soul is pacified. 
Pag. 20●  48. The ungodly have no peace. 
207  49. It is but a small thing, that thou art my servant to set up the kindreds of jacob. 
32  49. Will a woman forget her own infant. 
48  52. O how beautiful are the feet of the Ambasador, that bringeth the message from the mountain and proclaimeth peace. 
447  53. Who hath given credence unto our preaching? 
50.89  53. We have all go a stray like sheep, every one hath turned his own way. 
566  53. And in his mouth hath been found no guile. 
350  53. This shallbe his name, by which they shall call him the Lord our righteousness. 
459  55. Let the ungodly man forsake his own ways, and the unrighteous his own Imaginations, and turn again unto the Lord 
Pag. 132  55. The word that cometh out of my mouth shall not turn again void unto me, but shall accomplish my will, and prospero in the thing whereto I send it. 
138  55. Wherefore do you say out any money for the thing that feedeth not. 
589  58. Cry now as loud as thou canst leave not of, life up thy voice like a trumpet. 
205  58. Wherefore fast we, and thou seest it not? 
235  60. Every people and kingdom that serveth not thee shall perish▪ 
622  63. Abraham knoweth us not▪ neither is Israel aquaynted with us. 
541  64. God hath prepared such things for them that love him, as neither eye hath seen, ear heard, nor heart hath understanded. etc. 
Pag. 212  65. It shallbe that or ever they call, I will answer them. 
685  66. Heaven is my seat, and the earth is my footstool. 
35. 347.66●   
IEremie. 1. Behold, I put my words in thy mouth. 
21  1. Be not abashed at their countenances. 
685  1. Behold this day do I make thee a strong fenced Town. 
Pag. 750  2. My people hath committed two evils: They have forsaken me the well of the water of life. etc. 
Pag. 589  4. O Israel, if thou will't turn thee, then turn thee unto me. 
131  10. Ye shall not learn after the manner of the Heathen, nor be afraid for the tokens of heaven. 
343  12. How happeneth it that the way of the ungodly is so prosperous. 
Pag. 504  17. Blessed is the man that putteth his trust in the Lord, and whose hope is in the Lord himself. 
Pag. 353  23. Behold the time cometh says the Lord, that I will raise up the righteous branch of David. 
6  23. I fulfil heaven and earth sayeth the Lord 
35  23. The Lord our righteousness. 
Pag. 350  23. The word of GOD is fire. 
Pag. 660  31. I will plant my Law in the inward parts of them, and write it in their hearts. 
96  31 Turn us, and we shall be turned. 
786  48. Cursed be he that doth the work of the Lord fraudulently. 
151   
EZechielis. 3. The blood of them that perish, I will require at thy hands. 
17  3. Thou shalt hear the word at my mouth and give them warning from me. 
21  3. When I shall say unto the wicked, thou shalt surely dye. 
560  3. Thou son of man, I have made thee a watch man. etc. 
683   
DAnielis. 2. Of the Mountain. 
Pag. 2   
HOsee. 4. Idols rob men of their hearts. 
338  13. Death where is thy sting? 
Pag. 111   
IOelis. 2. And it shall come to pass toward the latter days, I will pour out my spirit upon all flesh. 
Pag. 93. etc.  2. Turn you unto me with all your hearts. 
131   
AMos. 2. prophecy not. 
222  3. You only have I known of all the families of the earth. 
Pag. 99  3. There is no evil in a City, but the Lord is auctor of it. 
483  3. The Lord God hath spoken, and who will not prophecy? 
683  5. Have you offered unto me Sacrifices and offerings forty years in the wilderness? 
341  7. I was neither Prophet nor prophets son. 
69  9 The place of Amos. 9 
600   
MIchee. 4. The hill of the lord's house. 
2   
ABacue. 2. If he differ or put of, yet weight still. 
79   
ZAcharie. 2. Who so toucheth you, toucheth the apple of mine eye. 
Pag. 502  2. The apple of mine eye. etc. 
300  9 His dominion shallbe from the one sea to the other. 
32  9 Behold thy King shall come unto thee even righteous, a Saviour, and lowly. 
199  11. woe to the Idol shepherd that leaveth his flock. 
517  3. Arise O thou sword, upon my Shepherd, and upon the man that is my fellow. 
106.107   
MAlachie. 2. The priests lips shall keep knowledge. 
63  3. It is but vain too serve God. 
236   
IObe. 5. He compasseth the wise in their own craftiness. 
204  19 I am sure that my redeemer liveth. etc. 
13   
ECclesiastic. 3. Many have been deceived through their own vain opinion. 
28  35. The prayer of him that humbleth himself, goeth through the clouds. 
Pag. 637   
PSalm. 1. Blessed is the man that walketh not. etc. 
638  2. Of the kingdom of Christ. 
Pag. 2  2. Ask of me, and I will give thee the Gentiles for thine inheritance. 
35.201  2. Thou shalt bruise them with a rod of iron. 
126  7. They travel with mischief and bring forth ungodliness. 
218  14. There is no God. 
114  16. The words there are proved aught to be understanded of Christ and not of David. 
113  22. My praise shall be of thee in the great congregation. 
116  27. Tarry thou the lords leisure, be of good courage, and he shall comfort thy heart. 
79  27. When my father and my mother forsaketh me, the Lord taketh me up. 
308.520  34. Keep thy tongue from evil. 
85  34. The angel of the Lord campeth round about them that fear him. 
548  34. The eyes of the Lord are over the righteous. 
497  37. I have seen the ungodly in great prosperity and flourishing like a green bay tree. 
505  48. The City of the great king. 
18  50. Call upon me in the time of thy trouble: I will hear thee and thou shalt glorify me. 
115.116  50. Thinkest thou that I will eat bulls flesh, and drink the blood of Goats. 
545  51. wash me thoroughly from my●e iniquity, and cleanse me from my sin. 
545  51. Renew in me a right spirit. 
77  56. Thou ha●t numbered my flittings, thou hast put my tears in thy bottle. 
328.745  58. They are as venomous as the poison of a Serpent, they be like the deaf ●dder that stoppeth her ears. 
548  65. Blessed is the man whom thou choosest. 
525  68 Thou wentest up on high, thou hast led captivity captive. 
124  69. The zeal of thy house hath even eaten me. 
659  69. I will praise the name of the Lord with a song. 
461  72. His dominion shall be from the one sea to the other. 
32  72. He shall deliver the poor when he crieth, the afflicted. etc. 
321 and .453  76. In jewrie is God known, his name is great in Israel. 
91.95  80. Show the light of thy countenance and we shall be saved. 
120  89. I have sworn once by my holiness that I will not fail David. 
24  89. My covenant will I not break, nor altar the thing that is go out of my lips. 
298  94. He that made the eye shall he not see? 
300  94. In the multitude of the sorrows that I had in my heart, thy comforts did refresh my soul. 
115  94. The Lord seethe it not, neither doth the God of jacob understand it. 
253  104. Thou that makest the clouds thy chariot. 
36  104. He watereth the hills from above: the earth is replenished with the fruit of thy works. 
Pag. 575.  ●05. Touch not mine anointed. 
142  106. They turned their glory into the similitude of a Calf that eateth hay. 
337.574  107. Let them give thanks whom the Lord hath redeemed, and delivered out of the hand of the enemy. 
496  110. The Lord said unto my Lord: sit thou on my right hand. 
266 and .119.33  110. Thou art a priest for ever, after the order of Melchisedech 
37.168.122  110. Rule thou in the middle among thy enemies. 
98  113. He lifteth the simple out of the dust. 
330  116. Right dear in the sight of the Lord is the death of his saints. 
Pag. 475  116. What reward shall I give unto the Lord for all the benefits that he hath done unto me. 
461  118. The Lord is the strength of my life. 
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 me that I have been in misery. 
101  121. I will life up mine eyes unto the hills▪ from whence my help shall come. 
353  123. Behold even as the eyes of servants look unto the hands of their masters. etc. 
113  132. I will not enter into the tabernacle of my house. 
346  141. Set a watch O God before my mouth. 
85  146. Put not your trust in Princes. 
Pag. 317  147. He declares his word unto jacob, his statutes and ordinances unto Israel. 
95  147. He covereth the heaven with clouds, and prepareth rain for the earth. 
575   
1 Proverb. The beginning of knowledge is the fear of the Lord. 
416  2. If thou seek after wisdom as after gold thou shalt find her. 
Pag. 88  6 The Lord hateth a false witness that bringeth up lies. 
354  16. Lots are cast into the lap, but the ordering thereof standeth in Lord. 
72  25. He that searcheth the majesty of of God, shall be deprived of the glory. 
28   
MAtthei. 1. Thou shalt call his name jesus: for he shall. etc. 
Pag. 168  3. Repent. 
130  3. And say not we have Abraham to our father. 
350  3. This is my beloved son, in whom I am well pleased. 
202 and .449.103  5. Blessed are the poor in heart: for they shall see God. 
120  5. The City of the great King. 
18  5. One jot or one title of the law shall not scape. 
335  5. If thou bringest thy gift to the altar, and there remember'st. 
48  5. You shall be perfect ever as your father which is in heaven is perfect. 
512  5. He maketh his son to arise. etc. 
Pag. 638  6. Where your treasure is there will be your heart also. 
632  7. Seek and you shall find. 
88  7. With what measure you meat it shall be. etc. 
301  7. Not every one that saith unto me, Lord. 
94  7. Departed fro me, ye that work iniquity. 
351  8. Fellow me and let the dead bury the dead. 
511  9 Thy faith hath made thee safe. 
Pag. 168  10. A man's foes shall be them of his own household. 
56.563  10. Whosoever shall confess me before men, him will I also confess before my father which is in heaven. 
86  10. He that receiveth you, receiveth me. 
9.161  It is not you that speak, but the spirit of your father that speaketh in you. 
9  10. Be you wise as Serpents. 
657  10. Fear you not them which kill. etc. 
Pag. 685  10. If they persecute you in one City. etc. 
●01  10. Go not into the way of the Gentiles. 
533  10. He that loveth father or mother more than me. 
591  10. It shall be given you in that same hour, what to speak. 
780  10. Come unto me all ye that labour sore and are laden. 
7  11. No man knoweth the father, but the son. 
566  11. I thank thee O Father, because thou hast hid these things from the wise. 
45.625  12. How can one enter into a strong man's house and spoil. etc. 
  12. Out of the abundance of the heart the mouth speaketh. 
85  13. The secrets of the kingdom of Heaven. 
641  15. Every planting which my heavenly father. etc. 
342  15. It is not meet to throw the children's bread unto dogs. 
  15. Nothing that goeth in at the mouth etc. 
608  15. In vain do they worship me, teaching doctrines, precepts of men. 
589  16. The gates of hell shall not prevail against it. 
298  17. This is my beloved son in whom I am well pleased hear him. 
449  18. Where two or three are gathered together in my name. 
  20. Who so will be chief among you Let him be your servant. 
39.70 and .141  21. The kingdom of God shall be taken from you. etc. 
683.552  22. I am the God of Abraham: and the God of Isaac. 
327  22. Give unto Cesar those things which are Caesar's: and unto god those things that are Gods. 
211  23. All whatsoever they bid you observe, that observe and do. 
56  23. Jerusalem, Jerusalem, thou that killest the Prophets. 
16  24. Hear is Christ or there. 
8  24. You shall hear of wars and rumoures of wars. 
99  25. The parable of the talentes. 
308  25. Enter into the joy of thy Lord 
Pag. 119  25. I was harbourless and yet took me in. 
557  27. If he be the king of Israel, let him now come down from the cross. 
269  28. I am with you until the end of the world. 
879.327.520  28 All power is given to me in Heaven and in earth. 
35  28. Teaching them to observe all things what soever I have commanded you. 
335   
MArc. 8. who so ever shall be ashamed of me and of my words. etc. 
591  10. No man that forsaketh house. etc. 
Pag. 891  16. Go ye into all the world and preach▪ etc. 
133. ●10  16. He that believeth and is baptized, shallbe saved. 
458  16. He that believeth not, shall be dampened. 
182  16. When the Lord had spoken unto them, he was received into heaven. 
33   
LUc. 1. He hath put down the mighty from their Seats, and exalted them of low degree 
Pag. 330  6. Woe unto you that now laugh, for you shall wail and weep. 
Pag. 115  7. Thy sins are forgiven thee. 
Pag. 181  9 Who so ever will not receive you when you go out of that city. 
549  9 No man that putteth his hand to the plough and looketh back, is apt to the kingdom of God. 
Pag. 549.612  10. He that heareth you, heareth me, and he that despiseth you, despiseth me. 
592.608  10. Into whatsoever City you enter. 
549  11. Happy are they that hear the words of GOD and keep it. 
Pag. 351  12. Let your loins be girt about and your lights brenning. 
8  12. Fear not little flock, for it is your Father's pleasure to give you a kingdom. 
50  13. It can not be that a Prophet perish any other where then at Jerusalem. 
16  26. The children of this world are wiser than the children of light. 
Pag. 192.657  17. As it chanced in the days of No, so shall it be in the days of the son of man. 
661  18. There was a judge in a certain City. 
499  21. I will give you a mouth and wisdom against the which. etc. 
Pag. 175  22. Ye are they which have abidden with me in my temptations 
Pag. 171.557  22. I appoint unto you a kingdom as my father hath appointed unto me. 
538  22. You be come forth as unto a thief with sword and stanes. 
Pag. 491  23. To day thou shalt be with me in Paradise. 
118.  23. Father forgive them, for they wot not what they do. 
171  24. Aught not Christ to have suffered these things. etc. 
27  24. That all must be fulfilled which were written of me in the law of Moses and in the prophets, and in the Psalms. 
676  24. Handle me and see, for a spirit hath not flesh and bone as you see me have. 
10  24. Repentance & remission of sins must be preached in his name, among all nations. 
133   
joan. 1. He came amongst his own. 
309  1. In him was life. 
538  1. No man hath seen God at any time, but the son. etc. 
552  1. Behold the Lamb of GOD. 
Pag. 544  2. Thomas zeal of thine house hath even eaten me. 
659  3. He that believeth not the son, shall not see life. 
182  3. So GOD loved the world. etc. 
Pag. 184  3. The wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh and whether it goeth 
Pag. 79.138.195  4. Whosoever drinketh of the water that I shall give him, shall never be more a thirst. 
7.665  4. The true worshippers shall worship the Father in spirit and in the truth. 
328  4. You worship you wot not what. 
Pag. 665  5. The works that my Father hath given me to finish, bear witness of me. 
7  5. He that heareth my word and believeth in him that sent me▪ is escaped from death unto life. 
Pag. 563  5. The hour shall come in the which all that are in the graves, shall hear his voice. 
117  6. No man cometh unto me except the Father draw him. 
135. and 586.620  6. This is the will of him that sent me, that every one which seethe the Son, and believeth on him. 
12  7. He that believeth on me▪ out of his belly shall flow rivers of water of life. 
19  7. Doth any of the Rulers believe on him? 
45  8. Abraham saw my day and was glad. 
122  8. He that is of God, heareth the word of God. 
181  10. If I do not the works of my Father believe me not. 
7  10 My sheep hear my voice. 
181.320  Not man shall pluck them out of his hand. 
196.353  10. I have other sheep also which are not of this fold. 
554  11. This infirmity is not unto death but for the glory of God, that the son of God might be glorified thereby. 
165  11. It is expedient for us that one man dye for the people. 
633  12. Where I am, there shall also my minister be. 
12  12. When I am lift up from the earth, I will draw all men unto me. 
2  13. Who so receiveth whom soever I send, receiveth me. 
9  By this shall all men know that you are my disciples, if you love one another. 
223  13. You aught also to wash one another's feet. 
328  14. I am the way, the light and the truth. 
538  14. No man cometh unto the Father but by me. 
107  14. In my Father's house are many dwelling places▪ 
35  14. I will not leave you comfortless. 
Pag. 308.327.520  14. I will come again and receive you even unto myself. 
12  24. I will pray the Father, and he shall give you an other Comforter. 
●9  15. Without me ye can do nothing. 
Pag. 110.270  15. If they have kept my saying, they will keep yours also. 
550  15. Now are you clean thorough the words which I have spoken unto you. 
596  16. Ye shall leave me alone, and yet am I not alone. 
308.520  16. Now ye have sorrow, but I will see you again, and your heart shall rejoice. 
115. and 558  16. In the world ye shall have tribulation. 
98  17. I have glorified thee upon earth 
Pag. 113  17. Father I will that those which thou hast given me, be with me where I am. 
12.36  17. This is life everlasting▪ that they might know thee. 
542.552  18. My kingdom is not of this world. 
98  19 We have no king but Cesar. 
Pag. 179  19 It is finished. 
118  20. These things are written, that you might believe. 
0   
ROman. 1. Which was declared to be the Son of GOD with power. 
540  2. Whosoever hath sinned without law, shall also perish without Law. 
675  3. What though some of them did not believe? 
17  3. Therefore we hold that a man is justified by faith. 
595  3. All men have sinned and are destitute of the glory of God, but are justified freely through his grace. 
458.544  4. Not in circumcision, but in uncircumcision. 
294.297  5. That where sin abounded, there might grace also reign. 
Pag. 512  7. The law is spiritual, but we be carnal. 
155  7. O wretched man that I am, who shall deliver me from the body of this death. 
613  8. If God be with us, who can be against us. 
13.298  8. You have not received the spirit of bondage to fear any more. 
Pag. 85  8. Those which he know before, those also did he predestinate. 
Pag. 554  8. The spirit of adoption by whom we cry Abba father. 
538  8. Neither death nor life can separate us from the love of GOD. 
Pag. 328  9 It is not of the will or industry of man, but of the mercy of God. 
Pag. 135  10. With the heart man believeth unto righteousness, and with the mouth confesseth unto salvation. 
Pag. 86  10. Whosoever shall call on the name of the Lord shallbe safe. 
665  10. How shall they call on him, on whom they have not believed? 
Pag. 509.665  10. How shall they believe without a Preacher? 
509.665.49  10. How shall they preach without they be sent? 
49.510.58  10. Hearing cometh by the word of God. 
625  11. The gifts of God are without repentance. 
29  11. For if God spared not the natural branches. 
547  11. O the deepness of the riches. etc. 
29.111  12. He that doth mercifully, let him do it cheerfully. 
147  12. In giving honour▪ go one before an other. 
293  12. Rejoice with them that do rejoice, and weep with them that weep. 
491  13. Princes are not fearful to them that do well, but to them that do evil. 
321  14. I know and am persuaded by the Lord jesus, that there is nothing common of itself. 
603  15. Whatsoever things have been written afore time were written for our learning. 
3  16. The mystery kept secret since the world begun. 
674   
1. COrinth. 1. We preach Christ crucified: unto the jews a stumbling block, and to the gentiles foolishness. 
664  1. But unto them which are called both of the jews and Gentiles we preach Christ the power of God, and the wisdom of God. 
Pag. 538  2. The natural man perceiveth not the things of the spirit of God. 
308.554  3. Paul fed the Corinthians with milk. 
680  3. We are the Ministers of God by whom you have believed. 
566  4. disposers of the secrets of God. 
Pag. 9  4. What hast thou that thou hast not received. 
308.270  4. In Christ jesus through the Gospel have I begotten you. 
Pag. 509  6. Whoremongers and adulterers shall not inherit the kingdom of God. 
181  9 Woe unto me, if I preach not the Gospel. 
212  10. You cannot be partakers of the lords table. 
602  10. God is faithful and will not suffer us to be tempted above our strength. 
578  11. There must be sects that they which are tried among you, might be known. 
590  13. Now we see in a glass even in a dark speaking: but then shall we see face to face. 
175  14. The spirits of the Prophets are subject to the Prophets. 
70  15. This corruptible must put on incorruption. 
541  15. O death where is thy sting. 
23   
●. COrinth. 1. All the promises of God in him are yea▪ 
537  1. As the afflictions of Christ are plenteous in us. etc. 
637  3. Of ourselves we are not sufficient to think. etc. 
620.320▪  5. We are messengers in the room of Christ. 
71  5. Every man shall receive according as he hath done in body. 
Pag. 175.675  5. God hath made him to be sin for us, which knew no sin. 
Pag. 535  9 GOD loveth a cheerful giver. 
Pag. 485   
1. GAlath. 1. I marvel that you are so soon turned from Christ 
Pag. 589  1. If an Angel from heaven preach any other Gospel. 
607  3. This only would I learn of you, whether you received the spirit by the deeds of the Law. 
Pag. 184  3. Though it be but a man's Testament, yet if it be proved, no man. etc. 
186  3. He sayeth not, to the seeds, as of many: but to thy seed, as of one. 
ibidem  3. The Law is our Schoolmaster unto Christ. 
334  3. There is neither bond nor free, neither Male nor Female. 
293. and 656  4. Because you are Sons, God hath sent the spirit of his son. etc. 
Pag. 85  4. When the full time was come, GOD sent his Son. etc. 
Pag. 448  5. If you bite and devour one another. 
146. ●24  5. Would GOD they were cut off, which trouble you. 
606  5. I testify to every man which is circumcised. 
589   
EPhesi. 1. According as he had choose us in him before the foundations of the world were laid. 
Pag. 294.525.202  1. Christ worketh all things in us. 
Pag. 201  1. God hath made Christ sit on his right hand, in heavenly places. 
Pag. 36  4. Christ is ascended up above all heavens to fulfil all things. 
38. and 51  4. When he went up on hy●, he led captivity captive. 
37  4. He gave some Apostles, some Prophets. etc. 
10  6. Watch with all instancy and supplication. 
205   
PHilipp. ●. In the name of jesus every knee should bow. 
309  2. God worketh in us both to will and to do of good will. 
270. and ●54  3 Our conversation is in heaven. 
Pag. 37  4. I can do all things thorough Christ. 
169   
COlos. 2. He hath spoiled all principality and rule, and made a show of them openly. 
37  3. Filthy communication. 
15   
THessalon. 2. How they killed the Lord jesus. 
556  4. The Lord himself shall descend from heaven in a shout, and in the voice of the Archangel. 
35  5. Rejoice ever: pray continually. 
115  5. Examine all things, hold fast that is good. 
655   
1. TImoth. 2. One mediator. 
Pag. 107  2. God would have all men to come too the knowledge of the truth. 
561.655  3. A Bishop must be the husband of one wife. 
765  4. Meats are Sanctified by the word of GOD and prayer. 
Pag. 147  5. Be not partaker of other men's sins. 
15  6. We brought nothing into this world: and it is certain, we may carry nought away. etc. 
Pag. 299   
2. TImoth. 2. To divide the word of Truth rightly and duly. 
Pag. 680  3. Apply thy reading. 
15  3. Thou hast perceived my Doctrine. 
578.592  3. All scripture is given by inspiration of God. 
5●2  4. Be instant in season and out of season. 
351   
HEbreor. 1. Angels are ministering spirits. 
246  2. He took not on him the Angels, but the seed of Abraham. 
105.178  4. We have not an high Priest, that can not be touched with the feeling of our infirmities. 
Pag. 107  4. The word of God is a two edged sword. 
660  9 Christ came to be an high priest of good things to come. 
37  10. The blood of Oxen and Goats can not ●●ke away sins. 
545  11. Faith is the ground of things that are hope● for. 
295  11. Without ●●ith it is impossible to please God. 
47.341.665  11. By faith Moses when he was great, refused to be called the S●nne of Pharaos' Daughter. 
Pag. 320  13. Forget not to do good and to distribute. 
139  13. Remember them that are in bonds even as if you were bond with them. 
491   
IAmes. 4● The friendship of this world, is enmity with GOD. 
Pag. 26   
1. 〈◊〉▪ Christ was ord●yned before the world was made. 
Pag. 109  4. The time is come, that judgement must begin at the house of God▪ 
269  5. God resisteth the proud. 
506   
2. PE●r. 3. Where is the promise of his coming? 
66●   
1. joan. 2. Let the same abide in you, which you herded from the beginning. 
129.588  3. Now are we the sons of God and yet it doth not appear what we shall be. 
540  4. Greater is he that is in you, than he that is in the world. 
353  4. Here in is love, not that we loved God. 
531   
APocaly. 3. The Epistle to those of Laodicca. 
660  14. Blessed are the dead which die in the Lord 
313  20. The Sea shall give up her dead which are in her. 
313  21. There shall be new Heavens and a new earth. 
175  22. Worship God. 
260   
FINIS   

The first chapter upon the Acts of the Apostles.  

The first Homely.  IN the former treatise (dear THEOPHILUS) we have spoken of all that JESUS began to do, and teach, until the day, in which he was taken up, after that he through the holy Ghost, had given commandments unto the Apostles whom he had choose. 
GReat is the praise of History, 
The commendation of the holy History, or Scripture.  though but profane, for that the wisest men have called her the witness of times, the light of truth, the life of remembrance, the Mistress of life, and the Messenger of Antiquity: yet certain it is, that these titles may be applied to no History more deservedly, and truly, than to the History contained in the Books of the old and new Testament, which the holy Ghost hath delivered unto the Church. For this History bringeth us, an exact, & an infallible account of the times, from the first beginning of the world, unto the birth of jesus Christ, which account, with other writers is found uncertain, and deceitful. This History, is not only the light, but also the touchstone, whereby the writings, and credit of all other Historiographers, aught to be tried. This History conserveth us the memory of things done in very deed, and which in very deed appertain to our valuation. And those things which lie hidden, in the ●ecrete closerts, of reverend antiquity, she most truly reporteth unto us, and mistress of life, she only, and none other aught to be called. For she layeth before us the examples, not only of vices and virtues, and the changeable occurrences of the world, by the which we may learn how to ●rame this present life, but taking her flight yet higher, she giveth precepts of eternal salvation of the soul, she revealeth the holy will of God, she layeth before us precedents of God's promises, and threats, she describeth the judgement of God against the disobedient, and declareth his protection and tuition, wherewith he defendeth those that worship him. And to conclude, she setteth before us, to behold as in a glass, all the nature and property of God, that every man may see, what an one he vouchsafeth 〈◊〉 be ●o us, & what manner of one's he requireth us again, to be towards him. Which things unless we imprint in our minds, we travail in all other histories but in vain, which may delight us with vain joy, but are not able to inflame our minds, with the love of true virtue, and holy religion.  
But amongst the volumes of holy Scripture, 
The commendation and argument of the Acts of the Apostles.  that make mention and report of things done: I think there is none extant, the reading and knowledge whereof, is either more profitable, or necessary, than this, which is entitled, the Acts of the Apostles. For to say nothing of Luke, the Author hereof, whose praise is in the Gospel, which was present almost at all the things done (for the holy scripture inspired of God, needeth not the authority or praise of man) such is the dignity and majesty of the things comprised in this Book, that if the same be not able to allure & move any man, to esteem and love the work: in vain shalt thou go about, by human reason, to persuade him. Among the which things, we will entreat presently, of those, which contain the argument & sum of the whole narration or discourse.  

1 The Kingdom of christ, is this world.  And first of all, Luke describeth the beginning, proceeding, and success, of that kingdom, which Christ hath in this world: whereof appeareth in the Prophets, many things foreshowed and told. For David testifieth, that Christ is declared a King by God his Father, 
Psalm. 2. &. 27.  whose inheritance (saith he) are all the Nations of the earth, and who also shall rule the Islands. Zacharie prophesieth, 
Zachar. 9  that the bounds of his kingdom should stretch from sea to sea. 
Daniel. 2.  In Daniel, it is called the Mountain, that should fill the world, whereunto all the things are to be referred, written in other Prophets, by these words: 
Isaiah. 2. Mich. 4.  In the latter days it will be, that the hill where the house of the Lord is builded, shall be the chief among hills, and exalted above all little hills.  
I pass over divers things for prolixity, which might be alleged to this purpose. But if thou wouldst search these things, in the History of jesus Christ, written by the Euaungelistes, thou shouldst find little or nothing, answerable to such honourable Oracles. For they describe Christ to be lowly, poor, and subject to the injuries, and reproaches of every man, and who after an infinite sort of calamities, abode most shameful death on the cross. Further, they show the borders of his kingdom, to have been very narrow and strait: for that the mysteries of the same, were understanded but of very few. But if thou will't peruse this Book, by & by whatsoever the Prophets, have prophesied of the same, shall appear to be most true: For he that seemed despised, and a man of no estimation, by his glorious ascension into heaven, hath triumphed over the Devil and all his enemies, sitteth on the right hand of his father, from thence sendeth the holy Ghost, before promised to his Apostles: wherewith they being inflamed, begin to preach Christ, and not content within the borders of jury, are dispersed among the Gentiles, and amongst them, by the plain, and simple preaching of the Gospel, spread the kingdom of Christ, both far and near, so that Christ stretcheth his kingdom from sea to sea: and the Islands of the sea begin to acknowledge him to be their King, and by the ministry of the Apostles, it cometh to pass, that all nations and people, flock unto this Mountain, exalted above all Mountains, yea, reigning in heaven, which thing, Christ a few days before his death, prophesied should come to pass, in these words: When I shall be life up from the earth, 
john. 12.  I will draw all people unto me. And this is so evident an argument, of the kingdom of Christ, and of his power, that there can be none more evident. For no Prince, were he never so mighty, could so quickly change, the fashion of the whole world, as the Apostles in few years did, being but abjects and contemned people, and by the spirit of Christ working in them, graffed in the hearts of men, a new, and before that time, unknown desire of faith, and christian religion. Except therefore this Book were extant, the truth of the kingdom of Christ, and the majesty thereof should appear, either none at all, or at leastwise, might seem obscure and uncertain.  
Beside this, 
1 The form of the Church primitive, and rule of reformation thereafter.  there is one other thing very profitable and necessary to be known, that is to say, what manner of countenance, the primative Church had, which was founded by the Apostles, according to the which, the Church in all ages aught to be reformed, when any errors or abuses shall happen. Touching which thing, as all men dispute thereof in these days, so shall a man find very few, which will take the strait way, opened by the Apostles, to amend the same. Whereby it cometh to pass, that we put new errors in the place of old, & drive away old superstitions with new, as peevish & noisome as the old. Whereas if we would observe the things written by Luke, we should have a certain & an infallible rule, aswell of doctrine, as ceremonies, which the Apostles left unto the church. They taught one jesus Christ, to be the only Auctor of our salvation, and, that men which by nature are sinners, and in danger of damnation, are by no other means justified & saved, than by faith in jesus Christ. Yea, this book aboundeth with most notable examples, wherewith the principal and chief article of our christian faith (as I said ear while) is warranted and confirmed, against all the cavillations of Sophisters and pharisees. For, what other did ever the Apostles require, of the unclean Gentiles, and strangers, from the common weal of the people of God, but to leave their old superstition, and to believe in Christ? Did they not preach salvation and forgiveness of sins to them, turning from their open idolatry? Did they not most stoutly stand against those blind Bayardes, which would burden the Gentiles with the works of the law? as though Christ had not been of power to save, but those which prepared themselves to him by the deeds of the Law? Wherefore, if the faith in jesus Christ, was once sufficient for the Gentiles, and they not to be charged with the works and ceremonies of the law, published by God: I pray you what shall let, why the same faith and belief shall not suffice us in these days? Or shall we say that the traditions of men, are more profitable and necessary to the attainment of justification and salvation, than they which God once ordained, to remain till the time of correction? As touching ceremonies, & outward rites, the Apostles thought it unlawful to charge the Churches with any thing, upon their private authority. Baptism, the order whereof, they received of Christ the Lord, they have most sincerely delivered. The use and manner of the lords Supper, as Christ did institute it, they thought good to retain. In other matters of the Church, this was their chief care, to have a Discipline, wherewith Christ would the naughty disposed to be kept under, and that the poor should be honestly provided for, whose case and condition, the Lord did vouchsafe so earnestly to commend unto us. The things which besides these now a days, under the name of the Apostles, and Canons of the Apostles are obtruded, we can not acknowledge for apostolic: neither can any good man blame us therefore, forasmuch as Luke maketh no mention of them, whose diligence and labour, the holy Ghost thought good to use, in writing the Sermons and Acts of the Apostles. Surely, I will never think, the holy Ghost either so unwise, as to take a negligent writer of so high matters, or else so forgetful, as to let pass any of those things, the knowledge and observation whereof, was so necessary in his Church. I would speak of every thing more at large, but that they recourse in the treatise of the History, where they will be more commodiously handled. Let it suffice for this time to have showed the great utility of this book, in that it ministereth to us, a true and an infallible rule of reforming the Church, which except they observe, which will be called and counted reformers, they may well rejoice in their reformations in the judgement of the flesh, but they shall never give us Churches, that any man, but meanly trained in the holy Scriptures, shall acknowledge in all points, for sincere, and true Apostolic Churches.  
Howbeit, this book showeth us not only a form & pattern of the Church of Christ, 
3 The condition, or state of the Church in this world.  but also it plainly teacheth us, what the state and condition of the Church is here in earth, which to know is both profitable and necessary, aswell for doctrine and information, as also for the comfort that thereby cometh unto us. For we shall see the Apostles in every part of the world, find it true that Christ foreshowed, touching their Cross and afflictions. For God would not so work by them, as that the things both superstitiously, and wickedly maintained, in the world, till that day, should yield of their own accord, to their preaching: but he would invre them with labours and contentions. And in every place there were found, that would withstand their doctrine, and those not of the rascal and common sort, but they, which for their learning and godliness, the world wondered at: such as were the Scribes and Priests amongst the jews, and the Philosophers of the gentiles. Neither was the matter decided with words. For so great was the authority of the enemies of the truth, that the Magistrates took their parts: so that they were fain to plead their cause before them, and to contrary their commandments with hazard of their life. Thus being banished their native Country, they felt the smart of exile, they were in peril by sea and land, they lay bound in Prisons, every man hated them, and railed upon them: and finally, they ended their charge of preaching the Gospel, with their death and bloodshedding. These things if we consider, we shall perceive, what we have to hope for now a days, neither shall we be offended, either with the authority or power of men, striving against the Gospel, with such rage and fury as they did. And on the other side, the loyalty and truth of Christ shall marvelously comfort us, whom the Apostles found so true in his promises. For he promised the aid of his holy Spirit, present counsel in adversity, and his safeguard and defence against all men. All which he so performed, that they having the upper hand, despite of the world, and Prince thereof, obtained their purpose, and were able with good success, to perform their vocation. Let no man therefore fear the threats of tyrants in these days, let no man be afraid of Satan's enterprises, let no man be abashed at the storms & tempests of this world. For Christ liveth still, and the truth of his promises is infallible, which as they once were made to his Apostles, even so they are continued to all men, which believe in Christ, according to their doctrine. And surely, 
john. 17.  if there were no other utility of this book but this one, there is no man but seethe, how necessary the knowledge thereof is, in these days: where we see every where such horrible attempts, against the Church of Christ, and such unhappy disturbances and troubles in the same.  
Yet besides all these, the examples, whereof this History is full, bringeth us no small fruit of learning and godliness. 
4 Examples for men of all degrees and conditions.  For in this stage, as it were of the Church, may we see the Apostles, and Apostolic people, by whose example all the ministers of Christ's Church, may learn, with what trust and prudency they aught to handle Christ's cause, with what constancy and truth they may defend the same, with what purity of manners they should lead others, and with what courage and patience, they should vanquish all adversity. Here are set forth Magistrates, both good and bad, by whose counsel and doings, they that be in office may take a precedent of their government. Here want examples neither of rich nor poor. Here have men of whom they may learn, and here are remembered the notable deeds of certain women, of whom all womanhood may take an example to live by. To be brief, there is no degree or state, either of the laity or spirituality, but this book instructeth it with many & peculyer precedents. And although it be but little, which I have spoken in commendation thereof, yet I suppose it appeareth thereby, that God meant to enrich his Church with a singular jewel and treasure, when it liked him by the ministry of Luke, to have the story of the Apostles, and primitive Church, to be written. It behoveth us to acknowledge his goodness, and to follow the diligence of the holy Ghost, in searching for the things comprised in this holy writing, which Luke beginneth with these words: In the former treatise (dear THEOPHILUS) we have spoken of all that JESUS began to do, and teach. etc.  
Before he entereth into the discourse of the Acts of the Apostles, he rehearseth the things that Christ did with his Apostles, a little before his Ascension. He useth a little short and plain Preface, in the which as it were, by rehearsal of things done before, he continueth and joineth this book, with his first, entitled the Gospel of jesus Christ written by Luke, and therewithal showeth what he purposeth in this his other book. For the sense of his words seemeth to be this. In the first book, I spoke of all those things, which jesus Christ the Son of God, did here on earth for our sakes: but now in this, I am purposed to discourse of the things, which he would have done by the ministry of the Apostles, after his departure in body out of the world. And he doth dedicated his book to one Theophilus, 
Who Theophilus is.  whom most men do think to have been some special friend of Luke's, and singular in the faith. In deed the addition which he putteth to his name in the Preface of his Gospel, calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) most noble, or excellent, is used chiefly to great men in authority. And afterward we shall hear how he attributeth the same to Festus and Foelix, precedents of jury. He was therefore some godly man of authority, such as God useth always to appoint in his Church, to secure and aid the same, being in strife and contention. And yet no man may hereof gather, that the same book appertaineth not aswell to us all. But rather let all men endeavour to show themselves to be Theophili, that is to say, lovers of God, and think that Luke speaketh no less unto them, than to this ancient Theophilus. And truly, as many as believe in Christ, being reconciled by him unto God, love him, with all their heart and powers. But touching this opinion, it mattereth not much, since it is plain enough, that all the doctrine both of the old and new Testament, appertaineth chiefly to all them that love God, so that thereout they may have both learning and comfort. 
Rom. 15.  It shall be profitable to examine these few words of the Evangelist somewhat more diligently.  
And first is to be considered, how he professeth to writ of all the things. 
How Luke is to be understanded, saying he hath written of all things.  For Luke may seem to repugn with john, which about the end of the Gospel written by him, says: There be also many other things which JESUS did, which if they should be written every one, I suppose that all the world could not contain the Books that should be written. But these places may be easily reconciled. For Luke says not, he hath written every thing particularly, but he testifieth, that he hath spoken of all things necessary to be known for the attaynement of our salvation, and which may instruct us with sufficient knowledge of jesus Christ. For albeit the Euaungelistes rehearse not all the doings and sayings of Christ, yet is Christ nevertheless to be believed, neither was it needful they should declare all things. For it is evident that Christ, which is the self truth, gainesayth not himself in any place, but he observeth one end in all his sayings. It is manifest that all his doings tend to one mark and purpose. Wherefore, though the Apostles had let pass none of them all: yet should we have known none other Christ, nor learned any other faith than that we have learned, by the writings extant. This doth john witness, when he says: Many other signs truly did JESUS in the presence of his Disciples, which are not written in this Book. These are written that ye might believe, 
john. 20.  that JESUS is Christ, the Son of GOD, and that in believing, ye might have life through his name.  
JOHN witnesseth that we attain unto life through belief in Christ. And forasmuch as this belief may fully be learned and perceived by the things written of Christ: I think no man, but he that is past shame, can deny, but that all things concerning the perfect doctrine of our salvation and Christian faith, is comprehended in the writings of the Euaungelistes. Therefore Luke in these words reproveth the impudent arrogancy of the Sophisters of these days, who being tried and convict to have thrust many things into the Church, without authority of holy Scripture, would fain slip away with this sly shift, saying: that all the things necessary for us to believe and observe, are not contained in the Scripture. Which if we grant, then must we confess, that either the Apostles & Prophets, have not taught us the faith in Christ perfectly, or that this faith is not sufficient to salvation: neither of which is tolerable for Christian ears.  

All Christ's ministery consists in works, and doctrine.  Furthermore, Luke comprehendeth all Christ's office and ministry here on earth, in two words, that is to say, in Works, and Doctrine. We will not here speak of the duty of a teacher, of whom, it is well said, that he should teach the people with good example. For the Evangelist means not in this place, to describe the properties of a teacher: but to propose and set forth such things, as are to be considered of Christ. And he giveth Works the first place, whereby he means not miracles only, but whatsoever things else, he did for our salvation, as King and Priest. For the Scripture teacheth us in every place, 
Psalm. 2. and .110.  that he is given to us a King, and a Priest, but chiefly David. So as he was King, he gave us Laws of life everlasting, and made his expedition, as it were, into this world, to fight against Satan, the common enemy of mankind, overcame him, and set us at liberty, which were tied fast in the chains of our sin. Furthermore, of his liberality, more than royal, he abundantly enriched all that believe in him, with the treasures of the kingdom of Heaven. Moreover, by his Priesthood, he taught us, he prayed for us, and for all them which hanged him on the Cross, and he offered his body & blood, which he took of us to be a sufficient sacrifice, and acceptable to God for our sins: Hereunto served the miracles, by the which he thought to bring men to the obedience of faith, and to teach the simple thereby how to know him. The other place he assigneth for Doctrine, wherein the reason of all the things done by Christ, is declared. In the mean season, we must not think Luke in vain, to have joined Works, and Doctrine together, comprehending in these two words, all that concerneth Christ. For he teacheth, that in the consideration of Christ, these two must needs be joined together. For except we consider his doctrine with his works, they shall no more avail us, to the knowledge of salvation, than the things done by any other, living a thousand & five hundred years past and more. But if we consider his doctrine, we shall understand that all these things, were wrought for our sakes, that salvation might happen to us, through the benefit of Christ our Redeemer. Also, the consideration of his works, shall bring credit and authority to his doctrine, forasmuch as they bear, most manifest witness of his divine power, and Godhead, as Christ himself teacheth, saying: 
john. 5.  the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. And again: If I do not the works of my Father, believe me not, 
john. 10.  but if I do them, and if you believe not me, believe the works, that ye may know and believe that the Father is in me, and I in him. With these words, are the counterfeit Christians of this world impeached, who believe all the works of Christ, and furnished with an Historical faith, use to praise all the things, that ever he did or suffered: but when it cometh to the point to believe in one Christ, and the salvation obtained by his only merit: then as though they had forgotten their former faith, they turn an other way, and seek infinite means besides Christ, to attain to salvation by. These men do as they, which being alured with the testimony of common report, of friendship, or familiarity, greatly extol the Science of Physic: but when they fall sick, refuse to use the same, thereby plainly declaring, that they distrust, both the Art and knowledge of Physic. Even so, that which these men, confess of Christ with their mouth, they deny in deed. The cause of this hurtful wavering, is none other but this, for that they consider Christ's bare works, whereby they are moved, somewhat to marvel at them, but that marvel endureth not, forasmuch as it wanteth the prop of doctrine, and is ignorant of the end of them. Whereas if they would hear Christ's teaching, they should perceive, that these miracles were wrought and described, to the intent, that in him only, we should repose all hope of our salvation. For this is his saying: I am the way, the light, and the truth. 
john 4.  No man cometh to the Father, but through me. Whosoever drinketh of this elemental water, drawn by his own strength, shall thirst again. 
john. 4.  But whosoever shall drink of the water, that I shall give him, shall never be more a thirst. 
Math. 11.  Come unto me, all ye that labour, and are laden, and I shall refresh you.  
Furthermore, it is to be considered that Luke maketh Christ's ascension, 
The ascension of Christ, is the end of the Gospel.  the very end and bound of the story of the Gospel. For he says that he hath spoken in the first Book, of all the things, that Christ both did and said, until the same day, that he was taken up into Heaven, after he had given commandments to his Apostles, whom he had choose. Hereby we gather, that Christ by his glorious ascension into Heaven, hath performed all the points of our redemption and salvation. For we have showed before, that in the Gospel is perfectly contained the things, which concern our salvation. Because therefore the Ascension of Christ is placed last, it is certain, that it was the last end of all the things, necessary to our salvation. This if we hold, it shall appear as clear as may be, that we henceforth need no more bodily presence of Christ in the earth. For what should he do in earth, which long since hath faithfully and fully performed the things, he had here to do. We have need of the Spirit, the Grace, the merit, the Doctrine, the Counsel, and protection of Christ, which he never withholdeth from his, and after this sort as he promised, He is with them until the end of the world. 
Math. 28. Math. 24.  He himself also forbiddeth us to believe them, which shall say, he is any where corporally present. But because we have a more commodious place, to speak of these things a little after, where the History of the Ascension is handled, let these few words suffice for this present.  

The care and study of Christ, for his Church.  This is now to be observed, that Christ would not leave the earth, before he had given commandments to his Apostles. For I understand not this place of that one commandment, where he bad they should not depart from Jerusalem, till they had received the promised holy Ghost, but Luke seemeth to speak universally, of all the things, which Christ meant to admonish his Apostles of, and chief those which concerned the office of their Apostleship, of the which a little after followeth more to be said. This is very comfortable, that Christ although absent in his body, ceaseth not yet to care and provide for his Church. For here he fulfilleth the duty of a good and faithful Householder, which going into the country, committeth the charge of his family, to his trusty friends, and in the mean season, telleth each of his household, what they shall do, while he is absent. Even so Christ ascending into Heaven, commended the care of his Church to his Apostles, whom he testifieth in the Gospel, to take as his friends. He instructeth them with commandments, lest they through rashness or unfaithfulness should offend. The Parables in the xxiiij and xxv of Matthew, make for the exposition of this place. Let no man therefore think that he is in such danger of Tyrants, and deceivers, that he is left destitute of the aid of Christ, and so lieth open to their pleasure, & cruelty: For he that hath redeemed his sheep with the price of his own blood, and gave such charge of them, to his Apostles going out of this world, he undoubtedly beholdeth them still, and will not suffer any of them, to be taken out of his hand. In the mean while this also serveth for our purpose, 
john. 10.  that he that gave commandments, when he went forth, declareth thereby plainly, that he will one day come again. Let us therefore prepare ourselves against his coming, being always mindful of the words of Christ, where he saith: 
Luke. 12.  Let your loins be girded about, and your lights brenning, and ye yourselves like unto men, that wait for their Lord, when he will return from the wedding: that when he cometh and knocketh, they may open unto him immediately: happy are those servants, whom the Lord, when he cometh shall find waking, etc.  

The author●●ie of the Apostles, and of their Doctrine.  But before we end our Sermon, some things remain to be discussed, which commend unto us the dignity and authority of the Apostles doctrine. The first is, that he saith they were choose of Christ: He speaketh of a special choice and election, whereby they were taken not only into the number of them that should be saved, but were also appointed for such an end and use, that they should be Preachers of the grace conferred by Christ, and as Paul saith, Stewards of the mysteries of God. Furthermore he says, they received commandments of Christ. 
1. Cor. 11.  For as Princes make for their ambassadors letters of commission, which we call instructions, in the which not only is contained the remembrance of things, they have to do, but also the credit and authority they be put in: even so jesus Christ, would instruct his Ambassadors with commandments, that it might appear what they had to do. But because many consider Christ, but as he were man only, and perceive nothing in the Apostles, passing the condition of common persons: therefore Luke addeth, that these commandments, were given by the holy Ghost. If we would lay all these things together: it should appear, that they were no human, but divine affairs, that were committed to the Apostles. It shall appear also, that their doctrine is to be referred to Christ, as to the Auctor thereof. For they are Christ's messengers, as Paul saith: 
2. Cor. 5.  And they are commended with the testimony of Christ, saying: He that receiveth whom so ever I send, receiveth me. Again, 
john. 13.  He that receiveth you, receiveth me, and he that receiveth me, 
Math. 10.  receiveth him that sent me. It is our parts therefore (Brethrens) to judge well of the office and doctrine of the Apostles, and thankfully to acknowledge the unspeakable benefit of God, given us by their preaching, and to embrace it with true faith. For so shall it come to pass, that we being born again, of the immortal seed of his divine Word, shall lead a life worthy the children of God, and being delivered, out of the horrible tempests of this world, shall live for ever in Heaven with the Son of God, jesus Christ, our only Lord and Saviour: to whom all praise, honour, glory and power, are dew for ever. Amen.   

The second Homely.  TO whom also, he showed himself alive after his passion, and that by many tokens, appearing unto them forty days, and speaking of the kingdom of God. 
While Luke, 
The Acts of the Apostles, are to be continued and joined to the Gospel.  in writing the Acts of the Apostles, goeth about to join that discourse with the story of the Gospel, as I told you yesterday: he doth it not at aladuentures, but admonished and instructed by the holy Ghost, who means thereby, to teach us some excellent point of learning. For hereby it appeareth, that the story of the Apostles, should by no means be severed from the story of the Gospel, and that whatsoever the Apostles did in setting forth the Gospel, and kingdom of jesus Christ, is aswell to be referred to Christ as the Auctor of it, as the things he did in his own person, while he was here on earth. For it is plain that the Apostles did nothing of their own head and power, but were moved and inspired thereto, as Christ's choose instruments, by his holy spirit. This thing the words of Christ teach us, saying: It is not you that speak, but the spirit of my Father that speaketh in you. 
Math. 10.  And in an other place, he promises his holy spirit, to instruct them with all truth, and to give them counsel what to do. 
john 14.  Whereunto Paul had a respect saying unto the Corinthians: 
2. Cor. 13.  Seek you experience of Christ that speaketh in me? The knowledge hereof is not in vain, because it serveth both for our learning and consolation. For by these testimonies we are taught, that we may safely believe the doctrine and writings of the Apostles, not only because they are the Ambassadors of jesus Christ (for we see that Ambassadors sometime do their message falsely) but also for that they be instructed with his spirit, and as he inspyreth and directeth them, do their office. It is no small consolation, that we know Christ hath a care of his Church. For he that departing from us in his body, left us Apostles, by whose ministry, his Church might be gathered together, he distributing the gifts of his holy spirit in all Ages, giveth unto his Church, some Apostles, some Prophets, some Evangelists, 
Ephe. 4.  some shepherds, and Teachers, to the edifying of the Saints, to the work and ministration, even to the edifying of the body of Christ, etc. But because Luke in yesterdays Sermon, made mention of Christ's Ascension into Heaven, he taketh occasion thereby, to entreat of the last thing that Christ did, a little before his Ascension, because it serveth well to the purpose of his discourse or story. And in this place he speaketh of two things, whereof Christ entreated with his Disciples. The one is a diligent proof of his Resurrection: the other an instruction, touching the Kingdom of God. Of both which, we will speak as much, as the Lord shall put in our minds.  
And touching the proof of his Resurrection, he useth but few words, but they very pithy. 
The proof of Christ's resurrection.  For the same jesus, says he, which before he suffered, did and taught many things upon the earth, the very same after he had suffered & was dead, showed himself alive again to his Disciples, even the very self same person & none other, neither in any other body, but even in the self same, in the which he suffered. Neither showed he himself to them as it were by chance, but proved by many arguments & infallible demonstrations, that he was truly risen again, in the very same body wherein he lived, while he was here upon 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, 
john. 20.  like a gardener, where she knew him. And a little while after, meeting other women also, coming from the grave, 
Math. 28.  he saluteth them, and biddeth them show his brethren, and namely Peter, 
Marc. 16.  how he was risen again. Again, he falls in company with two Disciples going to Emaus, and after a long communication, being set at the table, 
Luke. 24.  declareth and openeth himself to them. And after divers like appearings, 
1. Cor. 15.  at length he showed himself, to more than five hundred brethren at once, as Paul witnesseth. But because the eyes are many times beguiled, & the devils legierdemaines are too well known, whereby he many times with false apparitions, deceiveth the unwary: the Lord therefore suffered himself not only to be seen, but also to be felt and handled. For, fearing lest they might be deceived, with some ghost or illusion of Satan: Behold (says he) my hands and my feet, 
Luke. 24.  how it is I myself. Handle me, and see: for a Ghost or spirit, hath not flesh and bones, as you see me have. Therefore Christ rising from death again, took not only a semblant and show of his former body, but the very same substance, members, flesh, and blood. And for a more certain proof thereof, not only suffered himself to be handled, but for avoiding of all scruple and doubt, called for meat, and did eat in the sight of his Disciples. Not to the end we should think, that bodies glorified, had need to be refreshed with meat and drink, after the resurrection, (for where they are quite free from all corruption, they have no need at all of generation) but for that he would declare to all men, that he still did retain all the parts of a natural and perfect body: For the glorifying or clarifying of the body, taketh away neither the substance, nor parts of the body, but it taketh away the corruption and affections rising in the body, by reason of sin, and according to the saying of Paul, that that was corruptible and mortal, it maketh to rise again incorruptible, immortal, glorious, 
1. Cor. 15.  and a celestial body. The circumstance of time, maketh also for the proof of Christ's Resurrection. For he did not these things for one or two days, amongst his Disciples, but he was conversant with them still forty days together, and every day showed such proofs of his Resurrection.  
These things were the more largely and diligently to be entreated of, 
A body glorified, is not every where.  (beloved in Christ) because there have been in all Ages, which have go about, either to call Christ's resurrection into doubt, or else somewayes to blemish and extinguish the truth of his body raised again. Neither want we in these days, which affirm that Christ's body, by reason of the glorifying thereof, is so altered and changed, that it now can not be contained in any one place, but is present in every place: And, other ground of their opinion have they none, but because they would maintain Christ's bodily presence in the Supper. Neither perceive they through their contention, that while they defend his bodily presence, they deny the verity of his body, and so by themselves, overthrow that which they fight for, as for life & death. For if Christ be corporally present in the Supper, either his body must be contained in a place, or else it is there none otherwise, but as it is in every place. And how can it be, that that which is contained in one certain place, can be at once in many places together? Therefore Augustine understood these things much better, who perceived well that space of place could so little be separated from bodies, that if we took space away, then were they no more to be called bodies. Take away (says he) space or limitation of place from bodies, and the bodies 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 therefore of necessity, they can have no being at all. The same Augustine answereth them marvelous well, that in this case fly to Christ's godhead, and omnipotency, where he says: We must beware that we so defend not the godhead of the man, 
In the same Epistle.  that we take away the truth of his body. But of these things we shall speak more otherwheres. Now let us come to declare what causes moved Christ, so many ways to prove the resurrection of this body.  
The first me thinketh was the Majesty and certainty of the kingdom of Christ, which was necessary by his resurrection to be proved. 
1 Christ's Resurrection proveth his Kingdom.  For where it was manifest that jesus Christ was dead and buried (which the jews also confess) unless it should appear as manifest, that he was for a truth risen again from death, all the testimonies of his kingdom should have been taken as frivolous and vain. For who would believe that he was appointed to be king over Mount Zion, that is to say, over the Church of God, whom he was sure to have been dead, and witted not whether he were risen again from death yea or not? who would believe that he sitteth at the right hand of the father, and useth his enemies as his footstool, whom he known not whether he were alive or no? Except therefore the resurrection of jesus Christ, were most certain to us, we could neither acknowledge him for our King, nor yet look for any aid or help in his kingdom. And it is no doubt but the Apostles overcame all the threats of the world through this affiance, and fulfilled their course and ministry with such constancy, for that they acknowledged him, to be the conqueror of death, and were fully certified, that he which made them ministers of his Gospel, reigned in Heaven.  
The second cause of so diligent a proof, I think was the doctrine and office of the Apostles, 
2 Christ's resurrection proveth the truth of the Apostles doctrine.  the certainty whereof, was needful to be strongly defended, against the judgement of the world. Now what more effectuous and strong proof hereof could be found, than the glorious, and evident resurrection of Christ, whom they preached, who was well known to all men? whereas if they had preached some obscure & unknown person to men, they might worthily have been, suspected. But now who can doubt of their doctrine, which preach and teach him, who by his mighty resurrection, hath vanquished the power of death, & having conquered all his adversaries, hath obtained an everlasting kingdom in Heaven? This thing considered shall easily persuade us, to believe, that jesus Christ spoke by his spirit, in the Apostles, & to embrace with all our hearts, the things that they have taught us.  

3 The Resurrection of Christ, is the stay of our salvation.  Thirdly, it behoved Christ's resurrection to be well testified, because in it consists all the strength and force of our redemption, and saluatjoin. For, we read that he promises us in his Gospel oftentimes, resurrection, and life everlasting. He that heareth my word, and believeth in him that sent me, 
john. 5.  hath life everlasting, and shall not come into judgement, but hath passed from death unto life. This is the will of him that sent me, that every one which seethe the Son, and believeth in him, hath life everlasting, and I shall raise him up again in the last day. 
john. 6.  And in an other place he says: I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live, and every one that liveth, 
john. 11.  and believeth in me, shall not dye for ever. What needeth many words? There is none other cause of our belief in Christ, but for that God promises us, every where in him, the life both of body and soul. But who would believe, to find life in him, which was not able to restore himself to life again? Therefore, lest we being offended at Christ's death, should doubt in his promises, he was revived again, the third day after his death, and being raised again in his true body, declared that he had power and authority, to raise again our bodies likewise. For he that being truly dead and buried, touching his manhood, could raise himself again, shall he not now much more being alive, and in his kingdom, be able to restore our bodies, from death to life again? Hereunto belong other promises of Christ, proving his resurrection. For he saith: Where I am, there shall my minister be. 
john. 12.  And in an other place: I will come again, and take you to myself, 
john. 14.  that where I am, there may you be also. Again: Father, those that thou hast given to me, 
john. 17.  I will that where I am they shall be with me, that they may see my glory. And what else could these fair promises declare unto us, but death, unless Christ being risen again from death, lived now in Heaven? For thus we must of necessity conclude: where Christ is, there must also his ministers be, which believe in him: but Christ being dead and buried, remained in death. Ergo, his ministers also remain in death. Now, Christ's resurrection doth most strongly confute, this so desperate an argument, and teacheth us, to reason against the threats of death, and terror of Hell on this sort. Where Christ is, there must also his ministers be. But Christ is risen from death, ascended into Heaven, and sitteth on the right hand of God the father. Ergo, The ministers of Christ shall rise from death, and shall with Christ their king reign in Heaven for ever. Which things if the faithful deeply consider in their minds, they shall strait way, being boldened with this confidence, be able to triumph over death, and all their enemies, and say with Paul the Apostle: Death, where is thy sting? Hell, 
1. Cor. 15. Rom. 8.  where is thy victory? If God be with us, who can be against us? For they are fully persuaded, that neither death, nor life, can separate them from the love of God, which is in Christ jesus our Lord. Besides this, death which is the reward and punishment of sin, could by no other means be conquered, but by his resurrection. For as long as death held them that were departed this life, her power & strength could never seem subdued. And it behoved that death should be subdued, to set mankind at liberty, and to deliver him from sin. For who could be certain of remission of his sins, and reconciliation with God the father, as long as death reigned, which God in his wrath appointed for the punishment of sin. It was therefore necessary that jesus Christ should take away the yoke of sin, and rise again from death, that it might appear how death was subdued, & that sin, the sting of death, was taken away, and salvation restored to mankind again. Therefore, it was not without a cause, that Christ thought it good, to have the truth of his Resurrection with so evident arguments to be confirmed. This is the chief cause that the ancient Prophets moved with the spirit of Christ, prophesied the same aswell otherwheres, as in the Psalm. xuj. and in Esay. liij. is to be seen. Surely we learn that this was the chief hope, and greatest article of confession and belief, whereby the true Catholics & woorshippers of God, were always known & tried, as may appear by th'example of job. For, when he was accused by his importunate friends, of breach of faith and religion, he proved himself, this way only to be faultless, for that he firmly believed the root and foundation of religion. I know (says he) that my redeemer liveth, 
job. 19  and that I shall rise out of the earth in the last day, and shall be covered again with my skin, and shall see God in my flesh, and I myself shall behold him not with other, but with the same eyes. This hope is laid up for me in my bosom▪  
This place teacheth us, what we should judge of those mockers, 
Against the scoffers at the Resurrection.  which Histories mention to have been in all Ages, and the Apostles foreshowed should reign in the later age. And now a days we may every where here the profane and wicked voices of such, 
2. Peter. 3.  as think themselves jolly companions, and pleasantly conceited, when they can with scurrility, scoff and deride that, which we hold and believe of the last coming of Christ, and of the resurrection of the body. But they can by no argument more evidently, prove themselves void of all religion, than by this. For in this Article, all the points of our belief and religion so agreed, that who so denieth this, taketh away at once, all the belief and mysteries of man's salvation. We gather this sense out of Paul's words, which writing against such among the Corinthians, as denied the resurrection, amongst other things, says: 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 rising again of the dead, then is Christ not risen again. If Christ be not risen again, than our preaching is in vain, and your faith is also in vain, and you remain in your sins. Therefore they that are fallen a sleep in Christ, are perished. If in this life only we believe on Christ, 
1. Cor. 15.  then are we of all men most miserable. etc. Therefore such wicked scoffers must be put away from us, and have no place permitted to them, in well ordered common weals. For what will they leave unassayde, which will go about so boldly, to overthrow the foundation of our health, and as it were, with one blow, cut of the head of all faith and religion, as much as in them lieth?  
Let us learn to have a right thought, and cogitation of the resurrection, that the same may serve both to govern our life, 
The meditation and use of the Resurrection.  and to comfort us. For this is a most effectual preservative, against the enticements of flesh & the world, oftentimes to call to remembrance, & set before our eyes, the show and counterfeit of the last judgement, set out to us in the scripture. Again, there can happen no greater comfort to man, than while he is in this body, to think of the joys of heaven, which he shall enjoy in the resurrection of the dead. Notwithstanding he is now depressed with infinite griefs, cares, and sorrows. verily Paul exhorteth the Christians, one to comfort an other, with such things as are written in Scripture touching this article. 
1. Thes. 4.   

What the kingdom of God is.  It remains, that we speak of that other thing which Christ treated of with his disciples, at his last being amongst them. He spoke, says Luke, of the kingdom of God. It is the common usage in scripture, to call the affairs of our redemption and salvation, by the name of the kingdom of God, or of heaven, because the end and scope thereof is, that as long as we live here, we should be governed with the spirit of God, and being taken out of this life, should live and reign with God in Heaven. What things so ever therefore pertain to the mysteries hereof, Christ hath diligently and in order expounded them. The beginning hereof springeth of us. For before all things it behoveth us, to know, in what kingdom we are born and live, before Christ hath illuminated us. For except we were born sinners, and by reason of sin, were in danger of the Devil and Hell, we should need no restoring to the kingdom of God. But because our state is so miserable, it was needful the Son of God should be given, which taking our sins upon him, should purge them, with the sacrifice of his body and blood, upon the Altar of the Cross, and through the operation of his holy spirit, should regenerate us to be the sons of God, by the immortal seed of his word, which regeneration bringeth forth the mortification of the old man, and conversion of the whole life, and causeth them which before were led with the suggestions and corrupt affections of Satan, to be brought to the obedience of faith, & to depend all together upon God & his word. And this is that kingdom of God, which he hath restored unto us through his son, & for whose increase we pray as Christ hath commanded us, saying: Let thy kingdom come. And truly it was needful that the mysteries of this kingdom, should diligently be declared to the Apostles, because that being deceived with the common error of the jews, they imagined a worldly kingdom in Christ, wherein they hoped for honours, 
Mat. 18.20.  riches, victories, and peace in the world, as their often strivings for the supremacy, 
Luke. 22.  abundantly declare.  

The Ministers have need to be well instructed before they preach.  Furthermore, we aught earnestly to observe th'example of Christ, which would with such diligence and travail, teach and instruct his Apostles, appointed to the preaching of the Gospel, and ministry of his Church: And yet we read that they were conversant with him whole three years, were at his sermons, saw all his miracles, and at length were sent abroad to preach. The Lord therefore would admonish us, that the office of teaching in the Church, is not unadvisedly to be taken upon us, neither that it aught to be committed to any person, without a diligent trial. For if things of price, the custody whereof is difficult & dangerous, are not committed to every man, neither doth any man that is wise, rashly take charge of them: how much more care and study aught to be in this thing, where the charge of Christ's Church, and the souls which the Son of God hath redeemed with his own blood, is taken in hand? Is there any more precious thing to be found than these? How great and perilous a charge the oversight of them is, none can be ignorant of, which knoweth the infirmity of our flesh, the enticements of the world, and the subtle sleights of our common enemy. And it is the voice of God, which once being spoken to Ezechiel, appertaineth to all the ministers of the Church: I will require the blood of those that perish, at thy hand. 
Ezech. 3.33.  This thing should they often remember, which being studious of Divinity, mean at any time, to take this charge upon them, that they may the more earnestly apply the study of holy scripture, that they labour continually in searching the mysteries of the kingdom of God, lest being deceived through ignorance, they commit perhaps some error, in their office. Paul well remembering the great danger in this case, earnestly urgeth Tymothe, 
2. Timo. 3.  who he confesseth had even of a child learned the scriptures, busily to apply his reading. They also which in the Church have authority, to choose and ordain ministers, 
1. Timo. 4.  aught well to remember the same, lest they disorder the Church, by admitting such as be unmeet, which thing they must diligently take heed of. For it is no small error that herein is committed, because they are both authors of disorder in the Church, and also partakers of other men's faults, as Paul plainly declareth. 
1. Timo. 5.  Would to God they would well consider this thing, which think the ministry of the Church, to be a sanctuary for poverty, & enter into the same, for their private lucre and bellies sake, or without any mature advise and deliberation, but drunken with blind affections, thrust unfit people into the Church, and sometimes known naughty packs, and despisers of all good discipline.  
Last of all, we learn by the example of Christ, what, and what manner communications, Christians aught to use, that is to say, godly, 
The talk of Christians aught to be of the kingdom of God.  and such as make for correction, and amendment of manners. For Christ talketh of the kingdom of God, with his Apostles. Let us after his ensample common and reason oftentimes, of the kingdom of God, and of our salvation obtained by Christ. Let us diligently do away the corruption of our nature, and let us endeavour that other may see and perceive the same. Let us have our mind on Christ's benefits, and often and willingly, set forth the same: let us remember the benefit, whereby he hath bond us all unto him: let us avoid filthy communication, which corrupteth good manners, remembering Paul's saying: which numbereth dishonest talk among the things, for the which the wrath of God, cometh upon the children of disobedience. 
Colos. 3  And let us always be mindful of that saying of Christ, which affirmeth, we shall give an account, 
Math. 12.  in the day of judgement, for every idle word. God grant that we abiding in the meditation of his kingdom, may learn to despise things earthly, love things that be heavenly, may die in the flesh, and live in the spirit, that hereafter we may live & reign in Heaven, with jesus Christ, to whom be blessing, honour, glory, and power, for ever. Amen.   

The third Homely.  AND gathered them together, and commanded them that they should not departed from Jerusalem, but to wait for the promise of the Father, whereof (saith he) you have herded of me. For john truly baptised with water▪ but you shall be baptised with the holy Ghost, after these few days. 

The Argument and use of this present place.  Because Christ chose his Apostles to th'end that through their ministry, the doctrine of salvation should be sown amongst all nations: It was needful that first they should be well instructed, in all the things that belonged to their office: wherein as Christ who was most desirous of our salvation intermitted nothing: so S. Luke setteth forth very diligently, his last conversation and doings with his Apostles, partly for that we might perceive, the endeavour and good will of Christ towards us, and partly to declare what things are chief necessary, in the ministers of his word. And first of all, he proveth the verity of his Resurrection by many arguments, six weeks together. For whereas this is the ground of our salvation, whosoever well understandeth & knoweth not the same, he shall nothing prevail in preaching the Gospel. Secondly, he expoundeth & openeth the mysteries of the kingdom of God, both because he would put out of their mind, the opinion conceived by common error of the earthly kingdom of Christ, and also because they should perceive after what order and sort they aught to handle the business of our belief and salvation, by preaching of the Gospel. And unto these two adhereth a third point, that is to say, the promise of the holy Ghost, which he both now repeateth, & confirmeth the truth thereof by grave testimony, lest by his sudden departure from the earth, they should be all amazed, & admonisheth them also of the place when & where they should wait for the same. This is a notable place, serving much both to our instruction, & consolation.  

The Gospel is begun, to be preached at Jerusalem.  First, of the place he admonisheth them, commanding them that they depart not from Jerusalem, but to wait there for the promise of the Father. Here the City of Jerusalem is appointed, to the singularest affairs and purposes, that ever happened in the world. And as the son of God, by the sacrifice of his body and blood, in this City restored mankind again to his salvation: so in the same place, he would first have his Apostles illuminated with his holy spirit, and begin the preaching of the Gospel. And here is that thing that would make us to marvel, if we consider the state and condition of the City. For this is that City, upon which Christ pronounced such terrible and horrible things should fall. Against this City is spoken that, that is in the xxiij chapter of matthew. Jerusalem, Jerusalem, that killest the Prophets, and stonest them that are sent unto thee: how often would I have gathered thy children together, as the Hen gathereth her chyckens under her wings, and thou wouldst not? And while he was in Galyley, being told how Herode laid wait for him, he answered it could not be that a Prophet should dye in any other place than at Jerusalem: 
Luke. 13.  not only hereby declaring how sinful the City was, 
Mat. 23.24.  but also many times denouncing the overthrow and destruction of the same. 
Luke. 19  What shall we think then was the cause, that moved Christ to appoint so wicked a City, and so near her destruction, to so holy an use and business? Surely, none other than the infallible truth of God, whose promises cannot fail. It was once prophesied by the Prophets, that the preaching of salvation should spring from thence. In the latter days (saith the Prophets) the hill where the house of the Lord is builded, 
Esay. 2.  shall be the chief among hills, and exalted above all little hills. And all Nations shall press unto it, and the multitude of people shall go, speaking thus one to another: up, let us go to the hill of the Lord, 
Mich. 4.  and to the house of the God of jacob, that he may show us his way, and that we may walk in his paths. For the law shall come out of Zion, and the word of the Lord from Jerusalem. Where it seemeth me good, not to pretermit that whereof Suetonius, though an heathen Auctor, and enemy to the Christians, maketh mention in the life of Vespasian, saying: 
See Cornelius Tacitus also, concerning the same opinion in his xxi. book.  that there was an old and common opinion in the East country, affirming that it was their destiny, which should come from jury, to be conquerors of all the world. Which Oracle, he as an Ethnic and Gentle, understandeth of Vespasian, who by reason of his valiantness▪ and courage, showed in the wars with the jews, made an entry thereby for himself and his children, to climb unto the Empire. We may more truly expound the same of the Apostles, which being born in jury, began to preach the Gospel in the City of Jerusalem, afterward filled all jury with their preaching, and at length dispersing themselves out of jury into all nations, subdued and brought all the world to the obedience of Christ. Now because Christ was not ignorant, that these things were decreed by God his father, therefore he bade them they should not departed from Jerusalem.  
In the mean season, the consideration of these things, 
The wickedness of the multitude, doth not frustrate Gods promises.  serveth much both for our consolation and instruction. For hereby it appeareth that the promises of God, through the wickedness and impiety of a few people, cannot be frustrated and made vain. What (saith Paul) though some believed not? Shall their unbelief make the promise of God of none effect? God forefende. Nay let God be true, and all men liars. 
Roma. 3.  This aught deeply to be laid up in our memory, because we see it cometh often to pass, that while we consider the great want of belief, and wickedness in man, we utterly despair, as though the wickedness of other should be our loss and hindrance, which is a most grievous temptation, and as it accuseth God, either of to much severity, or of unrighteousness: so it hindereth and stoppeth us most in the race of godliness. For who would hold on in goodness, that were once persuaded in his mind, that he must perish with the multitude of the ungodly? Here therefore it is necessary that we be armed against such temptations. And stronger armour we cannot put on us, 
2. Tim. 2.  than if we think that God knoweth his, be the multitude of the wicked never so great. And in the Prophet he confesseth he beareth to us such affection as mothers use to bear unto the children born of their own bodies. 
Esay. 49.  And because he is the just judge of the earth, 
Genes. 18.  he will not destroy the godly with the ungodly, as Abraham the father of the faithful well considered. Again, because he is most wise and omnipotent, he can easily discern between the godly and ungodly, and can punish the one as they have deserved, and with favour defend the other. Hereunto is to be referred that fan which john the Baptist attributeth to Christ, wherewith he shall purge his floor, 
Math. 3.  and separate the chaff from the corn. Hereof we have in every place examples. The Lord knew Loath in the midst of Sodom. He had a care of the patriarchs living among the Chananites, although by God's appointment they were ordained to be destroyed. So in this place he knoweth his Apostles, and whosoever in Jerusalem are of the number of his elect. Neither doth the corruption and wickedness of other, more in number and authority than they, prejudice or hinder them. After the same sort, will he know us in these days for his people, and will save us, so that we will departed from iniquity, and in our life express Christianity.  

The dignity or prerogative of auncestry, doth nothing avail the wicked.  It maketh for amendment of life, that we learn by the example of the Hierosolimytes, that no glory, authority, or prerogative of ancestry can defend them against the judgement of God, which continued in their wickedness and unthankfulness to God. For if ever there were any City's notable, for power and glory, Jerusalem will in that point easily have the superiority. For to omit, that for the space of four hundred three score and seaventene years, there was among the people of God, the seat of the kingdom and Priesthood, that the kingdom stretched to the river Euphrates, that it brought forth most valiant kings, most holy Priests, and most divine Prophets: this one thing far passeth all the glory of the world, that God did vouchsafe to make it a precedent, and a pattern of the Church of jesus Christ. For this cause is she adorned with such praises in the Prophets, and in the Psalms. Therefore is Christ said to reign in Zion. 
Psalm. 2. Psal. 48. Math. 5.  Therefore the Scriptures call her the City of the great King. Besides this glory, the Apostles receive in her the holy ghost, and with good success do there begin the healthful preaching of the Gospel. But could all this glory, deliver her from the hand of God, being angry with her, and from imminent destruction, when she had forgotten the benefits of God and his commandments, and followed not the virtues of her forefathers, nor showed herself thankful and obedient to God? Nay, but where they chose rather to follow the multitude of such fathers, as broke both God's laws and man's, & shed the blood of the Prophets: neither the godliness of David, which first builded there his palace and temple, neither the wisdom of Solomon, neither the integrity of josaphat, neither the valiantness of Ezechias, neither the zeal of josias, neither the sermons of the Prophets, which rang in every place of her, neither the miracles done by Christ and his Apostles in her, neither the Gospel begun there to be preached, could let but that within forty years she was utterly destroyed, and being razed and laid even with the ground, hath scarce any mark or monument there left of so famous and noble a City. And that we say happened to Jerusalem, 
Math. 11.  both Capernaum that peculiar City of Christ, and Corozain and Bethsaida, notable by reason of the Apostles dwelling there, felt even the same. Let them cease therefore to glory in the virtues of their forefathers, and in the old benefits of God, that cease not with unthankfulness and disobedience, to provoke the wrath of God. For unless the hearers of the word of God, be answerable to God's benefits, they shall have the same lot and portion, with the unhappy Cities of jury.  

The holy ghost is the promise of the father.  Furthermore, to return to the purpose of Christ, let us see what the Apostles have to do in the city of Jerusalem. He biddeth them to wait there for the promise of his father, by the which he means the holy ghost, which he calleth the promise of the father, both for that he is truly promised and given of the father only, and also for that he had promised sundry times by the Prophets, that in the coming of the Messiah, he would plentifully pour forth his spirit upon men, as Peter afterwards declareth out of joel. In the mean season he putteth them likewise in remembrance of his promises, which appear every where in the Gospel. 
john. 7.  If any man believe in me (saith he) as the Scripture saith, rivers shall run out of him, of the water of life. Which words are to be understanded of the holy ghost, whom they that believed in Christ should receive, as the Evangelist there teacheth. And in another place he saith: I will pray unto my father, 
john. 14.  and he shall give you another comforter, which shall abide with you for ever, even the spirit of truth, whom the world cannot receive. Again. That comforter, which is the holy ghost, whom the father shall send in my name, he shall teach you all things, and shall put you in remembrance of all things, which I have said unto you. And again. 
john. 15.  When the comforter shall come, which I will send you from my father, the spirit of truth, which proceedeth from the father, he shall bear witness of me. And a little way after. When he cometh, which is the spirit of truth, 
john. 16.  he shall bring you into all truth. Because therefore the father once promised by his Prophets this spirit to the worshippers of his son jesus Christ, and Christ hath obtained us the same, according as he is our Mediator and intercessor, therefore it is well called the promise of the father.  
Here is to be considered, that jesus Christ suffereth not his Apostles, 
Let the Ministers of the Gospel, ob●y the commandment of God.  appointed long before to the office of preaching, and a great while by him faithfully instructed, to leap suddenly into the ministry, but requiring obedience of them, commandeth them to wait for the spirit, promised of his father. We are taught by this example of Christ, that obedience to Christ's commandments, is chief required in the ministers of his word. For it is very meet, that they, which should bring other to the obedience of faith, 
2. Cor. 10. Roma. 1.  which is the end of the preaching of the Gospel, should first be obedient to the same themselves, and that they should do nothing, without the appointment and commandment of their Captain. For so shall they not only by their doctrine, but also by their own example, persuade their hearers the better to obedience.  
Moreover, this place admonisheth us, 
The ministers of the Gospel, have need of the holy ghost.  that it is not enough for Ministers of the word, to be furnished with knowledge and learning, except they have also the gift of the holy ghost. For where no man cometh unto Christ without he be drawn by his father, they that have the governance of the Church, shall in vain teach and admonish men, unless the holy ghost work with their study and industry. Paul the Apostle well perceived this matter, which calleth the Church the tillage of God, and confesseth that neither he that planteth, neither he that watereth is any thing, 
1. Cor. 3.  but ascribeth all the glory and success of this matter to God only, which alone can give increase. Therefore the Ministers have need to be prepared by the holy ghost, lest while they undertake such a charge without his guiding, they procure displeasure and loss, not only to themselves, but also to the whole Church. Neither shall he ever be meet for this room, which feeleth not the effectuous motions of the holy spirit within his heart. Hereof proceed those preparations of the Prophets, which we read in Scripture, such as Esay, Hieremie, Ezechiel and other had before they preached, which seemeth to be the cause that Paul forbade that young Students should not be choose to the ministry of the Church, because such for the most part cannot be very sure of the operation of the holy ghost, and his present aid. But that we speak of the ministers of the word, is to be referred to all men, which are appointed to great charges and offices in the common weal. In which number Magistrates are not last to be placed, who being the expositors and interpreters of God's judgements, are in scripture called Gods. For what can they either well foresee or judge, unless through the power of the holy ghost the affections be bridled that would carry them awry? Or what safety can there be of public weals which are not led with the spirit of God, but with fleshly wisdom. Whereas it is manifest that all good success and felicity dependeth of God? Solomon the wisest of all men, well marked this thing, who having choice given him of God, to ask those things that are in greatest price amongst men, despising all other, craved of God the spirit of wisdom, and of that true wisdom, which he describeth in his book of proverbs, whose beginning and root is the fear of the Lord. And would to God they would often remember this, that are Rulers in the Church and in the common weal. For the same would both kindle in them an ardent desire to prayer and godliness, and would make them more listen to the word of God, whereupon could not but ensue, a true and perfit safety of the people committed to their charge.  

The doctrine of the Apostles proceedeth from the holy ghost.  But before we departed from this place, two things remain to be discussed, which may profitably be gathered of the promise of the holy ghost, made to the Apostles. For first it hereby appeareth that the holy ghost was the auctor of the Apostles doctrine, and therefore the same aught to be esteemed as proceeding from God, and not from man. For where they took upon them to preach, after they had received the holy ghost, which according to Christ's promise taught them all truth, surely all their teaching must be referred to the same spirit. So we must hold the dignity and authority thereof as great as Christ maketh it, which sending forth his Disciples to preach, 
Luke. 10.  saith: He that heareth you, heareth me, and he that despiseth you, despiseth me. With the which argument Paul seemeth to be encouraged to say: If an Angel from heaven teach you any other Gospel beside that which we have preached, 
Galath. 1.  let him be accursed. For how great soever the majesty 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 have therefore in this place what to answer to them, which hearing us reject and condemn the traditions of men, cry out, that the Apostles were men likewise, and think hereby to prove, that either the Apostles doctrine, must likewise be rejected, or else some place is left in the church for man's traditions. And in deed we are not ignorant that the Apostles were men. But because they spoke not as men, nor in their teaching declared not the cogitations of men, but according as the holy ghost inspired their hearts, showed the mysteries of salvation, and of the kingdom of heaven: therefore their opinions by no means must be reckoned amongst the traditions of men.  

We must teach nothing but that the holy ghost prescribeth.  Secondly, this place teacheth us, that nothing aught to be taught and preached in the Church, but that that is delivered by the holy ghost. For the Church is the house of God, in which the only voice of the goodman of the house is to be heard, and according to his prescript, all things aught to be ordered. And as the Bride obeyeth the only voice of the Bridegroom, and is not judged chaste, if she give ear to the entysements or promises of shameless suitors: so where the son of God hath espoused to himself the congregation of the faithful, washed with his own blood, and hath made us partakers of all his goods, (which is the proper end of marriage) we may not follow any other voice than that whereby Christ the Bridegroom calleth us unto him. Further, for that Christ hath made us the sheep of his pasture, and hath redeemed us with the loss of his own blood, 
john. 10.  it behoveth us to follow his voice, and not to hearken to the voice of any stranger or hireling. Neither is their opinion to be received, which think it an error worthy of pardon to change and altar somewhat in the doctrine of faith and salvation, so that in all things God only might be worshipped. For to grant that such have a zeal of God, yet because they want the knowledge of the truth, they can no more please God than did the jews in time past, which being inflamed with the zeal of God, went about to establish their own righteousness, and rejected that righteousness which God offereth us in his son to be embraced by faith. And surely, if our zeal had been sufficient in so weighty a matter, it had been but vain for the Apostles to have looked for the sending of the holy ghost: why did they not therefore step forth to preach, and according to the godly intent of their mind, teach the people what they thought belonged to the honour of God, and glory of Christ? But Christ's commandment 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 holy ghost, he will they shall not take upon them to preach, lest that being beguiled with the counsel of man's wisdom, or seduced by corrupt affections of the flesh, they should serve from the right way. And we read that the old Prophets were bound by the same commandment also, 
1. Pet. 1.  in whom the Apostle plainly testifieth that the spirit of Christ did speak. It is said to Hieremie: 
jeremy. 1.  Behold I have put my words in thy mouth. And God saith to Ezechiel: 
Ezech. 3.33.  Thou shalt hear words from my mouth, and shalt warn them from me. Therefore it is a wicked and monstrous temerity of some men, which think they have authority to coin new articles of the faith, and to thrust into the Church traditions invented by man's brain. And who I pray you would think him a faithful friend of the Bridegrooms which would not fear to entice and inveigle the Bride to his lure and purpose? Let them therefore which teach in the Church, receive all their doctrine at the mouth of God. He speaketh unto us in the Scriptures by his holy spirit. Let them therefore read them, and they shall not err.  
But let us return to Christ's words, from whence we digressed. 
The confirmation of Christ's promise by an argument taken from baptism.  For he going about to tender a cause of his commandment, saith: Of whom, you have heard of me. For john truly baptized with water, but you shall be baptized with the holy ghost, after not many days. These words have a confirmation of promise, and consolation very necessary. For as there were divers other things which might make the Apostles careful in the consideration of their office: so there was no little cause to fear them, lest some incommodity might arise of the stay and tarriance of the holy ghost. Therefore to take away all fear, he repeateth his promises, not in the same words, that are in the Evangelists, but with such as might bring to their remembrance john the Baptistes saying touching this matter, which was very needful to be done, by reason of the great authority, that john had amongst all men. Neither aught it to seem an absurd thing, that jesus Christ which otherwheres receiveth no testimony of man, 
john. 5.  would prove his promise by an argument taken from the authority of john and his baptism. For this is the guise and manner of God to accommodate himself to our capacity, & for that he would have it appear that john spoke by the holy ghost. This therefore seemeth to me to be the meaning of Christ's words. If you remember with yourselves, both the things which I have sundry times promised you, and which you have herded of john my forerunner: you can no longer doubt of the sending of the holy ghost. For when he baptized those that came to him in jordane, he gathered the people not to himself, but to me, whom he truly confessed, to be more excellent than himself, and showed them what I would give them that believed in me, even the holy ghost, which is the spirit of adoption and earnest of salvation, & kindled in the believing people, a great desire of my kingdom. The water of baptism was a figure of this benefit, which afterward I should bestow upon them. Which seeing you have received of john, not without the inspiration of God, doubt not of the things which he hath promised you. For as john hath discharged his duty towards you, and hath received you being sprinkled with water, into the fellowship of my body, which is the Church: even so will I not fail, truly to accomplish that that belongeth to my charge, that is, to pour out my spirit most abundantly upon you, the sign whereof, you have already received. This sense (I say) seemeth of all other most agreeable to Christ's purpose. Neither meant Christ here to make a difference between his and john's outward baptism. For it is plain that john's baptism and Christ's was all one, forasmuch as Christ would be baptized of him. He rather maketh a difference between the sign, and the thing signified by the sign, and between his and john's office. He calleth the sending of the holy ghost, by the name of baptism, by an allusion, and because of the proportion that is perceived to be between the outward signs, and the things signified. But we have in these words two things most worthy to be considered.  

We must make a difference between the ministers and Christ.  First, that we aught to make a difference between the Ministers and Christ, whose Ministers they are, lest we attribute to them that, that belongeth only to Christ. john baptizeth with water, but Christ giveth the holy ghost. So the Minister is occupied about outward things while he preacheth the word, admonisheth, exhorteth, rebuketh, comforteth, prayeth for the congregation, & ministereth the sacraments. But they themselves be subject to Christ, which according to his good will, quickeneth the seed 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, neither mattereth it that all these things sometimes be attributed to the Ministers, and that Paul saith, he had begotten the Corinthians in Christ, and that he traveleth again with the Galathians. For where God having no need of us doth vouchsafe to use men as his coadjutors, because he would have the Ministry by him ordained, in the more authority, therefore useth he to adorn it with such titles. For the which cause the same Paul saith unto the Corinthians, whom he perceived too much addicted to the Ministers: What is Paul, what is Apollo, but Ministers by whom you have believed, and as the Lord hath given to every man? I have planted, Apollo hath watered, but it is God that giveth the increase. So neither is he that planteth any thing, neither he that watereth, but God which giveth the increase. If these things be observed, both we shall worthily esteem of the ministery, and give all the glory of our salvation to Christ, for the which, his spirit every where in the Scriptures so earnestly laboureth.  
Secondarily, it is very worthy the consideration, 
The sacraments seal or confirm the promises of God.  that Christ taketh an argument from baptism, to prove to his Apostles the truth of his promise. We are taught hereby that the Sacraments do so seal the promises and benefits of God, that we need no whit to doubt of the same. For, God mocketh us not with vain shows and promises, but whatsoever he promises in word, and sealeth with sacraments, the same he useth to perform in deed. He promises us by the preaching of the gospel forgiveness of sins, in the name of jesus Christ, and the spirit of adoption, whereby we are made the children of God. He addeth as a seal to his promise, baptism, where we being visibly washed, are received into the outward society of the Church, or children of God. Therefore whosoever believeth the promise of the Gospel, he is so certain of the forgiveness of his sins, of his adoption, and the possession of the heavenly inheritance, as he is certain he is washed with baptism. By a like reason are we taught in the Gospel, that the flesh and blood of Christ were given and offered on the altar of the cross, for the life of the world, that the sins of the world should be purged with the sacrifice of the immaculate lamb: Christ hath joined to this promise his supper, the remembrance of his death, in stead of a seal thereof. Therefore whosoever believeth the Gospel, is as certain that Christ's body and blood was offered for his sins, and is as surely fed with the merit of Christ's body and blood, unto life everlasting, as he is sure that he receiveth part of the bread and wine at the lords table, according to Christ's institution. And after this sort the sacraments are said to seal the righteousness of faith, and to confirm and feed our faith: not that the outward elements conceive any secret virtue or power, by the words of consecration, for that efficacy and power must be attributed to all that holy business, by reason of Christ's institution: which institution if thou take away, alter, or break, thou profanest and overthrowest the sacrament utterly. Therefore our minds must be lift up, that the thing we testify by outward action, we may perform by faith, which only apprehendeth Christ, and the benefits which he hath bestowed on us, and gathereth us into the number of those which shall reign with him in heaven, to whom be blessing, honour, glory, and power for ever. Amen.   

The fourth Homely.  WHEN they therefore were come together, they asked of him, saying: Lord, will't thou at this time restore again the kingdom to Israel? And he said unto them. It is not for you to know the times or the seasons, which the father hath put in his own power. But ye shall receive power after that the holy ghost is come upon you. And you shall be witnesses unto me, not only in Jerusalem, but also in jury, and in Samarie, and even unto the worlds end. 

The Argument and use of this place.  AFter Luke with great diligence hath declared how our saviour jesus Christ instructed his Apostles, whom he would have to be teachers of all the world, with all those things, the knowledge and use whereof was necessary in the ministration of their office: at length he cometh to the history of the glorious ascension of Christ. But first he declareth the last talk that Christ had with his Disciples, wherein he comforteth them, and reasoneth with them more fully, and at large, touching their office, which they hitherto seemed not very well to understand. And the Disciples gave the occasion to Christ to discourse hereof, while they utter their gross ignorance of Christ's kingdom, with a very foolish and an absurd question. And because this place containeth much knowledge of things very necessary, no man aught to be weary of the study or time, that is to be spent in the consideration of every part thereof. First, we will see the Disciples question, and then how Christ answered the same.  

The cause of the Apostles error.  The question they propound in few words, but such as argue great ignorance and rudeness: Lord (say they) will thou at this time restore again the kingdom to Israel? They ask of an earthly and carnal kingdom, such as the common people amongst the jews, misunderstanding the Prophets' sayings, thought would now come forth. For the Lord had said to David: 
2. Sam. 7.  When thy days be fulfilled, thou shalt sleep with thy fathers, and I will set up thy seed after thee, which shall proceed out of thy body, and will stablish his kingdom. And thy house, and thy kingdom shall endure without end after thee, and thy seat shall be established for ever. Again: I have sworn once by my holiness that I will not fail David. 
Psalm. 89.  His seed shall endure for ever, and his seat is like as the Sun before me. He shall stand fast for evermore as the Moon, and as the faithful witness in heaven. And again: Behold the time cometh (saith the Lord) that I will raise up the righteous branch of David, 
jeremy. 23.  which king shall bear rule, and shall prospero with wisdom, and shall set up equity and righteousness again in the earth. In this time shall juda be saved, and Israel shall devil without fear. etc. I omit divers other things to this purpose, which are every where to be seen in the Prophets and in the Psalms. Now because the Disciples understood these things according to the letter, they believed that some earthly king should rise of David's posterity, which should deliver the people of jury from the tyranny of the Romans, and restore to them their ancient liberty, and should set up a kingdom flourishing in victory, and triumph, such as was in David and Salomons days. With which error, the jews being blinded yet till this day, despise jesus Christ the true son of David, and look vainly for such a Messiah, as we have already declared unto you. The same error, because it had infected the minds of the Disciples also, maketh them to propound so peevish a question, both out of time and place, giving us a notable lesson, what happeneth to such as being negligently occupied in scriptures, stick in the very bark, and endeavour not earnestly to come to the pith and kernel.  

The Apostles error is manifold.  But let us examine all the circumstances, that you may see almost as many errors in this question, as there be words. First, it is a notable error that they inquire of an earthly kingdom, where as Christ so often had admonished them of bearing the cross. They heard him say: If any man will follow me, let him deny himself, and take up his cross and follow me. 
Math. 16.  Behold I send you forth as sheep among Wolves. For they shall deliver you up to the counsels, and shall scourge you in their synagogues. And you shall be brought to the head rulers and kings for my sake, in witness to them, 
Math. 10.  and to the gentiles. If they have persecuted me, they will also persecute you. They shall excommunicate you. Yea, the time shall come, 
joh. 15.16.  that whosoever killeth you, will think that he doth God service. Again: 
Luk. 21.  Possess ye your souls by patience. These I say, and many such like they had heard of Christ, yet forgetting them all, they dreamt of a worldly kingdom, in which they hoped likewise they should be Lords. This thing proveth that they were both ambitious, and had a cowardly fear, where through they abhorred adversity, and present affliction, and desired to bear rule in the kingdom, before they like good soldiers had fought for the kingdom.  
Further, they are in this to be reprehended, that inquiring after the kingdom of Christ, they make mention of Israel only, nothing careful for the health of other nations. But the old Testament teacheth us, that Christ the saviour shall not bear rule in Israel only, but also in all the world. For to him it is said. I have set my king upon my holy hill of Zion. Ask of me, and I shall give thee the heathen for thy inheritance, 
Psalm. 2.  & the uttermost parts of the earth for thy possession. Of him are also to be understanded the things read in the Psalm. 72. His dominion shall be from the one sea to the other, and from the flood unto the world's end. They that devil in the wilderness shall kneel before him: his enemies shall lick the dust. The kings of Tharsis and of the Isles shall give presents: the kings of Araby and Saba shall bring gifts. All Kings shall fall down before him: all nations shall do him service. etc. Is not then the blindness of the Disciples notable, that inquire only but of the kingdom of Israel? For thus they derogate much from Christ, whose kingdom they drive into such straights: and are very injurious to other nations, whose salvation they aught to have held full dear.  
To this if we add the beginning of all this evil, and see what moved them to ask this question, we shall yet perceive in them a very great fault, which Christ not long after finds in them, that is to say, curiosity, which no man without great offence to Godward can follow, neither can any man satisfy it without great hazard of his soul health. For they inquire not only of the restoring of the kingdom, but they would also know the very time when the kingdom, which they doubted not but would come, should be restored. But how many other things were there, the ensearching whereof, had been for them both more profitable and necessary? Why rather ask they no questions touching their office, and forasmuch as they think Christ should reign on the earth like a Prince, why ask they not how they should behave themselves in their charge, in the kingdom? Why do they not cheerfully offer their industry, care, study, labour, and travail, to the setting forth of his kingdom? But this is the property of curiosity, that being very careful about the things which belong not unto us, we easily neglect the things, wherein consists the chief weight of our duty.  
We are thus diligent and prolix, 
The falls of holy men do prove our corruption.  in finding out the error of the Apostles, not for that we delight with contempt, to deprave or defame them, whose labour and loyalty afterwards shined very bright, in the setting forth of the kingdom of salvation, and to whom they own immortal thanks, whosoever through their doctrine have attained to know Christ. But our meaning is, that men should learn to know the inclination of our corrupt nature and flesh, which is the first step up to wholesome and true wisdom. And to that end, the Scripture useth oftentimes to remember, the horrible falls of most holy men, that in them might appear, how easy it is for us to fall into sin and damnation, unless we were held up, by the faithful and continual care, and leading of God's holy spirit. For what shall he hope more of himself which beholdeth the adultery and cruel murder of David, a man after Gods own mind, the multitude of Wives that Solomon the wisest of all kings had, being to much wedded to his Wives, the foul fall of Peter, and here the great error of all the Apostles gathered together? we must needs confess, that we are not able of ourselves, so much as to think one good thought, much less to do well, but that all our sufficiency to do well cometh of God, 
2. Corin. 3. Philip. 2.  who worketh in us both the will and the deed, according to his good will.  
Furthermore, it appeareth by this example of the Apostles, with what mind they embrace Christ and his doctrine, 
What carnal folk seek in Christ.  which are not led by his holy spirit. For as these men little minding Christ's heavenly kingdom, look after an earthly kingdom, and in the same conceive great hope of riches, power, glory, and pleasures: so you shall see divers likewise affected in these days, when the merit of Christ, and the liberty got us by him is preached, which looking only upon the goods of the world, seek under the pretext of Christ, honours, riches, outward peace, and such like: in the mean while little regarding the heavenly and everlasting goods, which Christ hath purchased us through the merit of his bloodshedding. To say nothing in the mean season of those filthy hogs of Epicures heard, who professing a Christian faith, do yet nothing else but follow licentious sinfulness, casting aside all discipline and care ofholy life. Surely, even they which in these days go for the best men, under the fair pretence of peace and concord, serve many times from the simplicity of faith, and both say and do many things, for favour and pleasure of men, which are most contrary to Christ's commandments. As though the friendship of this world, might stand with the true worship of Christ, and were not rather as james saith, 
jacob. 4.  enmity before God. This is the strong poison of faith and religion, which though it lie hid many times under a fair show and colour, yet at the length it bursteth forth with the horrible loss of salvation, and offence of a great many, for of this root spring these tymetakers, which are to soon ripe, whom the Lord in Matthew likeneth to the stony ground. For as this ground receiveth in deed the seed, and causeth it soon to spring, but cannot bring it to ripenesss for lack of moisture, to defend it against the parching heat of the sun: so these men when they perceive any hope of private commodity by the Gospel, they will seem marvelous favourers of the same, they will have Christ still in their mouth, and will crack that they are ready to fight with any man in the defence of Christ's glory. But if that hope deceive them, and otherwise than they hoped, the cross come, and banishment, poverty and danger on every side appear: then as though they had espied a Snake, they leap back, and laying away all their faith, and counterfeiting of faith, they spare not to say they were wickedly deceived, and so degenerate into open enemies of the truth, being a little before stout defenders of the same. Lest therefore the like might happen in us, it behoveth us to have a right opinion of Christ and his doctrine. Let us seek in him heavenly goods, which serve to eternal salvation. As long as we live here, let us look for the cross and all kind of afflictions. So shall it come to pass, that neither we shall be deceived of our hope in heaven, neither be offended with the cross and tribulations, which we so long before prepared ourselves patiently to suffer.  
Yet is there one other utility of the Apostles error. 
To abolish old errors is a difficult thing.  Their example teacheth us, how difficult and laborious a thing it is, to pull out of men's minds old grown errors, wherein their selves have lived, and been confirmed, by open example of others. For as was declared a little before, this error of the jews, touching the earthly kingdom of their Messiah, was an old and common error, in taking away of the which jesus Christ travailed more, than almost in any one thing else. For as often as the Apostles, deceived by this error, strove for the supremacy, so often Christ admonisheth them of humility, and showeth them that his kingdom is of a far other fashion. See the xviij & twenty of Matthew, and Luke the xxij Neither fallen it out to reason of this matter so few times as one, after his resurrection. For where this erroneous opinion, gave occasion of offence, to the two Disciples going to Emaus, and they lamented that he was crucified and dead, whom they hoped should have been the Redeemer of Israel, Christ answered: 
Luc. 24.  O you fools and slow of heart to believe all the things that are written in the Prophets. Was it not needful that Christ should suffer all these things, and so enter into his glory? Furthermore, Luke said before, that Christ was conversant forty days with his Disciples, and reasoned with them concerning the kingdom of God, and all the mysteries of his kingdom. Whence cometh it therefore, that an opinion so often and so strongly confuted, should again be revived? 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 Ethnic Poet saith: drive Nature forth with a fork, yet will she return again? So the Israelites in times passed, used to the Idolatry of the Egyptians, fallen to the worshipping of a calf: notwithstanding, they had herded the terrible majesty of God, renounceing and forbidding all use of Images, not many days before. Hereof came that long retained superstition of hill altars, in the books of Kings, which the most godly kings could not wholly abolish. And would God there were not examples in these days, that plainly prove that we say to be true. This consideration therefore serveth partly for us to learn, how needful it is in all reformations, clean to root and rip up all things, whatsoever have never so small occasion of error, and partly to 'cause us to be the less offended with them, which continually fight against old superstitions, knowing by the example of all ages, that there can in this matter be no diligence to much, nor no endeavour or labour to superfluous.  
Now seemeth it time to declare what Christ answered. 
Christ rejecteth the curious question of his Disciples.  And his answer containeth two points. First, he rejecteth the Apostles demand, as peevish and unworthy the answering. Secondly, he openeth more clearly the manner of his kingdom, and in such sort, that he both comforteth the fearful Apostles, and declareth after what sort in his kingdom they must minister their office. To the first point these words appertain: It belongeth not to you to know the times and seasons, the which the father hath reserved in his own power. And in the beginning he sayeth nothing against their false opinion of his kingdom, both for that other times he had spoken much of the same, and the coming of the holy ghost was at hand, which should teach them all truth. His words sound as though he should say thus much. I have many times entreated of my kingdom, and hitherto, as I perceive, I have profited nothing. But admit that I should set up such a kingdom amongst the people of Israel, as you dream, yet is your curiosity to be reprehended, that would know the very time, whereof you never heard me say any thing, and which it had becomed you in patience and hope to have looked for, and not through unprofitable and bold temerity, to have prevented the time that God would reveal.  

The bounds of Christian wisdom.  These words of Christ are diligently to be observed. For with them he bridleth the bold curiosity of man's wit, and appointeth us certain bounds of Christian wisdom, which it is unlawful for us to pass or go beyond. For where the Disciples are reprehended, for that they would over curiously inquire for such things as God had reserved to his own power only: it appeareth sufficiently that hereby we are prescribed how far our wisdom must extend, that we should continually be occupied in the searching and consideration of those things that God hath vouchsafed to reveal to us in his Scriptures, and not to know those things which he hath reserved to himself alone. And what things he would have hide from us, and unknown, to leave them to his power, wisdom, and judgement, unto that day, in the which we shall not know in part, but shall face to face behold the mysteries of the kingdom of heaven. 
1. Corin. 13.  The same the wise man admonisheth, whose words would to God were written in the hearts of many curious people. Seek not (saith he) after the things that be above thee, and search not foolishly for the things far above thy strength. 
Ecclesias. 3.  Study the things commanded thee of God, and be not curious in many of his works. For it is not needful for thee to see with thy 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 showed unto thee already, which be above the capacity of men. The meddling with such hath beguiled many a man, and tangled their wits in vanity. Whereunto is to be referred the saying of Solomon: He that searcheth the majesty shall be deprived of the glory. 
Prou. 25.   
Here therefore are confuted and condemned by this sentence of Christ, all the soothsaying Arts of Mathematicals, 
All Astrologers and soothsayers confuted.  amongst which judicial Astrology beareth the bell. For Christ forbiddeth to inquire after the times and seasons, that is, what aught to be done at every time, and what time is appointed for every thing. And herein is the chief use of Astrology, to foreshow the success of every thing in his time. For when they know the hour of one's nativity, by & by they look upon the Horoscope or ascendent and figure of heaven, and so pronounce of the course of his whole life. And not content with the things belonging to the body, & goods of fortune, they take upon them to judge of the soul also, as though the virtues and vices of man, and so by consequent eternal salvation, depended upon the Planets. After like sort they writ Prognostications of the things that shall happen every year. In which (as if they were Oracles of Apollo) they reason of wars, of sicknesses, of dearth and scarcity of things, and what vices and naughtiness shall reign all the year following. And what do these men else, but that that was reprehended in the Disciples, which yet went not about to learn such things by any Art forbidden of God, but to know it at Christ's mouth, whom God hath made unto us wisdom. Neither let them object the example of the Prophets, whose prophecies are extant of things that were to come, and who did sometimes appoint the times of things afterward to follow, as is plain that Hieremie and Daniel chiefly did. For these men uttered that thing for the instruction and comfort of man, which they received by God's holy spirit. And God oftentimes useth to foreshow things to come by his Prophets for man's health sake. But he hath in no place taught us soothsaying Arts, whereby man's industry can try out things to come, but he hath condemned them, and shut out the students of them from his kingdom and people, as is to see in Deut. 18. and Mich. 5. Chapter.  
There is also condemned in this place the curiosity of such as going farther, dare search for the latter day and end of Christ's coming, 
Searchers for the latter day.  which Christ hath so appointed in his father's power only, that he saith, it is unknown to the Angels, and to himself as he is man. 
Marc. 13.  Whatsoever things is meet for us to know, they are abundantly declared in the scripture. We are admonished of the signs that go before that day, not that we should dispute of the very time of his coming, but that being awaked from the sleep of sin, we should lift up our heads, 
Luc. 21.  that the day of our redemption approaching, we might be found faithful and diligent servants.  
In like manner me thinketh they are here reprehended, 
Waders in Predestination.  which wade to far in the secrets of God's eternal predestination and providence, while they search what number is of the elect, and call to accounted of man's reason the judgements of God, whereby he chooseth or refuseth men, which, as they far pass man's reach and capacity: so can they not without great danger be sought out. But the things in this matter which serve both for our comfort & instruction, God hath vouchsafed to reveal. For it is plain that the faithful are elected from everlasting in Christ jesus only, through the mere favour of God, without respect of our works or merits. It is plain that this election is firm and stable, whereof God (as Paul saith) cannot repent him. 
Rom. 11.  It is plain that faith is the infallible sign of this election, whereby we apprehend jesus Christ, and in him righteousness and salvation. It is plain that the end & mark of our election, is to live holy & blameless in this life, that when we be taken from this life, we may live in heaven with jesus Christ. These things God hath revealed: 
Ephes. 1  and with these we aught to be content. In the things which can not be attained too, nor perceived by man's reason, it becometh us with Paul to marvel with godly confession of our ignorance, and to cry out: O the depth of the riches, and of the wisdom of God: how unsearchable be his judgements, 
Rom. 11.  and his ways unfindeable, for who hath known the mind of the Lord, or who hath been a counsel with him, or who hath first given to him, and it shall be given to him again. For of him, and by him, and in him. etc. Now let us see the other part of Christ's answer, wherein he repeateth such things of his kingdom, as serve for this present purpose. He so handleth this matter (as I said before) that he both marvelously comforteth the Disciples, and admonisheth them of their duty. For he saith: You shall receive power, when the holy ghost shall come upon you, and you shall be witnesses to me, not only in Jerusalem, but in all jury and Samarie, and unto the worlds end.  
First, he repeateth the promise of the holy ghost, wherewith he comforteth the Disciples, 
The kingdom of Christ is spiritual.  and describeth the state of his kingdom. I would not (saith he) have you abashed, where you hear, you are appointed to the setting forth of my kingdom among the gentiles. For this thing will not be compassed by man's strength, which I perceive in you to be very small, and little regarded. Here needeth heavenly and divine strength from above, which I have often promised you shall not want, and now again I promise' you the same. For the holy ghost shall come upon you, which shall give you courage and strength, that shall make you able to fulfil your office. We are here admonished that Christ's kingdom (as he confessed before pilate) is not of this world or earthly, 
john. 18.  but spiritual, neither consists in the power, 
Roma. 14.  honour, glory, triumphs, riches, and pleasures of this world: but in righteousness, peace, and joy in the holy ghost. Whereupon we gather further, that it is not set forth and defended with carnal weapons, and strength of Princes of this world, but with preaching of the word, wherewith the spirit of God worketh effectuously in the hearts of men. This teacheth the words of Paul, where he saith: Though we walk in the flesh, yet war we not after the flesh. 
2. Corin. 10.  For the weapons of our warfare are not carnal, but mighty in God, to cast down strong holds, wherewith we overthrow counsels, and every high thing that exalteth itself, against the knowledge of God, & bring into captivity, all imagination to the obedience of Christ. etc. Therefore they labour in vain which go about by man's counsel, leagues, fight, favour, and amity of Princes, and such like means to set up the kingdom of God. For Christ's kingdom is in the minds of men, which by no man's strength can be forced, but with the power and operation of the holy ghost. It becometh both Kings and Princes to be the nurses and maintainers of the Church, as Esay saith, but they shall never with outward power and strength set forth the kingdom of Christ. And the examples of all ages plainly teach us, that whatsoever man went about, by his counsel and strength that way to bring it to pass, never happily succeeded.  

The office of the Apostles is to bear witness of Christ.  Moreover, he expressly teacheth, what the Apostles have to do, in their office in this kingdom: You shall be my witnesses, saith he. This shall be your kingdom, your office, your dignity, to bear witness of my doctrine, life, miracles, passion, death, burial, resurrection from death, and ascension into heaven, and briefly of all the things, which I have done and suffered for man's salvation. Neither shall you expound the history of things by me done only, but declare the end and use of them, that all nations may acknowledge me their only teacher, saviour, and redeemer. Christ thought good in this place to use this word witness, as also in john the xu to admonish as well the Apostles, as the hearers of their duty. For the Apostles and their successors, learn by the duty of a witness, how to preach the Gospel of jesus Christ. In a witness the love of truth is chief required, 
Prover. 6.  and a lying witness God hateth. Again, it is the part of a witness to speak nothing but that he knoweth, which he hath so certainly seen and herded, that he doubteth nothing of the truth of them. Further, he must have no corrupt affections, lest of hatred, fear, or favour, he put to, hide or conceal any thing, but plainly confess the thing he knoweth. Such witnesses, we read that the Apostles were. For whatsoever they herded Christ teach, or saw him do, they truly preached it, neither feared they the threats of their enemies, as appeareth in all histories. Neither confirmed they their witness of Christ with words only, but with their life, with death, and with their blood. It becometh the Ministers of the word to imitate their truth and constancy, who if for favour of man, or fear of danger they change, or at lest dissemble any thing in the quarrel of Christ, they pollute themselves with an horrible crime, and are in danger of Christ's sentence: Whosoever is ashamed of me in this naughty and adulterous world, 
Marc. 8.  him will I also be ashamed of, when I come with the holy angels in the glory of my father.  
Again, 
How wicked a thing it is not to believe the Gospel.  the hearers of the Apostles and Apostolical doctrine are here admonished, what an heinous offence it is, not to believe the holy gospel, or to gainsay it. For it is not a simple preaching of Christ, or an historical and bore narration, but a testimony which the Apostles, as sworn witnesses, brought into the world by the very son of God, gave not only before the common people, but also before the Bishops, and Priests, Kings, and their Counsel. But he that in the law, giveth no credit to sworn witnesses, and openly denieth their testimony, bringeth himself in danger of life. What shall we say then of those▪ which fear not to speak against the Apostles, being Christ's witnesses? For they accuse not only the Apostles of lying, but also Christ himself, as much as in them lieth, yea, they would 'cause God the father to be suspected, as though he would bring forth false witnesses, and obtain his sons cause with suborned witnesses. This saw that beloved Disciple of Christ, when he saith: If we receive the witness of men, the witness of God is greater. 
1. joan. 5.  For this is the witness of God which he bore of his son. He that believeth the son of God, hath the witness in himself. He that believeth not God, maketh him a liar, because he believeth not the witness that God beareth of his son. etc. These things if we consider (brethren) we shall find the chief cause of the evils of these days. For where we take it for a jest and pastime, to call in question and doubt the things written by the Apostles of jesus Christ, yea many wickedly deny them, and persecute that testimony of jesus Christ with fire and sword: it can not be but God must be angry with the world, and therefore it floweth with all kind of evil. For john the Baptist saith: The father loveth the son, and hath given all things into his hands. He that believeth the son, 
john. 3.  hath life everlasting. He that believeth not the son, shall not see life, but the wrath of God remaineth upon him.  
Last of all, Christ describeth the bounds of his kingdom, 
The bounds of Christ's kingdom.  which they thought extended not beyond jury. For where he saith, the Apostles should be his witnesses to th'end of the world, he plainly declareth that his kingdom stretcheth to all nations of the world. He manifestly and by name rehearseth certain places, & that not without a cause. For where the City of Jerusalem, by reason of their great and horrible offence, committed against the son of God, seemed unworthy the wholesome testimony of the grace of the Gospel: it behoved to name her also, that they might know how the beginning of preaching the Gospel should be there, where iniquity most abounded. Again, where the jews of an old and ingenerate hatred, could not brook the Samaritans, therefore he maketh express mention of Samaria, lest the Apostles, following the common opinion of the jews, should think they aught not to come at them. Now how needful it was, to comprehend all other Nations, within the bounds of Christ's kingdom, the example of Peter sufficiently proveth, who when the country of Samaria had received Christ, abstayned from companying with other Nations, until he was instructed by a vision from heaven. 
Acts. 10.   
Howbeit, Christ appointeth none other limits of his kingdom in this place, than the holy ghost long before had described by the Prophets. For it is known what is contained in the Psalms, 
Psalm. 2. and .72.  whereof I made mention before. Moreover, Zacharie speaking of Christ in the ninth Chapter. His kingdom shall reach from sea to sea, and from the river unto the worlds end. But that saying is most evident of all other, that Esay hath in the xlix Chapter: It is but a small thing that thou art my servant to set up the kinredes of jacob, and to restore the destruction of Israel: for I have made thee the light of the gentiles, that thou mayst be my health unto the end of the world. There are divers other testimonies as is to be seen every where of them that read the Prophets. 
Christ is the indifferent saviour of all Nations.  This is full of all comfort, that we see jesus Christ is the common Saviour of all Nations, in whom as Paul and Peter saith, there is neither jew nor gentle, Barbarous, nor Scythian, bond nor free, 
Galat. 3 Coloss. 3 Acts. 10.  man nor woman, but in every nation, he that fears him and worketh righteousness, is accepted of him. They also are here admonished of their office and duty, whom Christ hath appointed to be Preachers of the Gospel, that they seek not the salvation of one nation only, but that as much as in them is, they sow the knowledge of Christ jesus, and of salvation, as well by teaching, as writing (as we read the Apostles did) throughout the whole world. And it belongeth to all men, to embrace Christ's goodness, which so liberally offereth unto all, the salvation purchased by his blood. Let us receive therefore with thankful minds this kingdom of salvation, that hereafter we may reign with Christ in heaven: to whom be blessing, honour, glory and power for ever. Amen.   

The fift Homely.  AND when he had spoken these things, while they beheld, he was taken up on high, and a Cloud received him up out of their sights. And while they looked steadfastly up toward heaven as he went, behold two men stood by them in white apparel, which also said: you men of Galiley, why stand you gazing up into heaven? This same jesus which is taken up from you into heaven, shall so come, even as you have seen him go into heaven. 

The Argument and use of this place.  Because LUKE moved by the holy ghost purposeth to entreat of the Acts of the Apostles, he beginneth very aptly to tell of those things, which our Lord and Saviour jesus Christ, now being ready to leave the earth, did with the Apostles. For thereby it may evidently be gathered, that the Apostles did nothing of their private authority, or unadvisedly, but that they were executors of the things enjoined them by Christ, and therefore their doctrine was not to be taken for man's doctrine, but to be acknowledged and received as Christ's. Now at length followeth Christ's departure from earth into heaven, which Luke describeth with great diligence, and we aught to consider the same with as much earnestness: because in the description thereof, two notable articles of our Christian faith are comprehended, in the which, the chief hope of all Christians is grounded. That is to say, Christ's ascension into heaven, and his return, which shall be in the end of the world, when he shall come in the clouds, to judge both the quick and the dead. It shall behove us to consider every thing in such order as Luke describeth it.  
In this place he briefly dispatcheth the history of Christ's ascension. 
The history of Christ's ascension.  For when he had thus said (saith he) he was taken up on high, they looking on, and a cloud received him out of their sight. The cause of this brevity may seem to be, both for that afterward he reporteth the sayings of the Angels, which more expressly declare all the matter, and also for that himself about the end of his Gospel, had more at large set forth the same. For there he saith: jesus led his Disciples forth into Bethany, and lifting up his hands on high, he blessed them. And it chanced, that as he blessed them, he was taken from them, and carried into heaven. To the which, let us join the things that are written in this wise: 
Mar. 16.  The Lord after he had talked with them was taken up into heaven, & is set down on the right hand of God. The sum of all is, that jesus Christ, which hitherto lived on the earth, hath taken his body out of this world, and hath placed it on the right hand of God his father, according to the saying of David: The Lord said unto my Lord, 
Psalm. 110.  sit thou on my right hand, until I make thine enemies thy footstool. Although, such is the plainness of this History, that it is put even in the same words almost, in the articles of our Christian faith, or Apostles Creed, wherein our forefathers would all things should be so plain that it should be perceived and understanded of very children: yet let us discuss diligently every circumstance thereof for their sakes, which in these days dare extenuate the same, while of his ascension they make but a disparition or vanishing out of sight, and leave us nothing, but a vain and bore fantasy or imagination thereof, which men are go so far, that they appoint a local, and substantial presence of Christ's body, in the bread of the Lord. But being led and bewitched with the desire of contention, they mark not how they leave him no place in the supper, while they deny that his body can be contained in any place. Let us therefore see what is properly to be understanded by his ascension: next, who ascended, then after what manner, and into what place he ascended. And unto these afterward we will adjoin, the cause why he ascended, and what commodity and profit cometh to us by his ascension.  
They properly are said to ascend, 
What ascension is.  which go from a lower place unto an higher. Wherefore ascension is a moving or carrying (the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from one place to another, and that from a place beneath, unto a place upward. And that even here, there is such a motion or moving, none (but he that is most contentious) can deny. For this is it that Luke means in the beginning of this book, where he speaketh of Christ's ascension, saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, he went up or ascended, and in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, he was taken up. Both which words signify a taking or carrying away from a lower place unto an higher. Neither admit we their cavillation, where they expound these words, the cloud that conveyed him out of their sight, thereby feigning their disparition or vanishing out of sight. For even there it is said of the cloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, it carried him or took up on high: that in the mean season I say nothing, how Christ must needs be in a place while he was in the cloud, using it as an instrument whereby to ascend. Beside that, the Apostles beheld him with their eyes, as he went, and sought him not looking this way and that, as one conveying himself invisibly away. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as he went (mark the locution, whereby is evidently declared a moving from a place to a place) the Apostles beheld him looking up into heaven. But what needed they to lift up their eyes to heaven, if the Lord were not carried into heaven? Why did they not rather look hither and thither for him into the air, as after one that suddenly vanished away? And the Angels afterward reprehend not the Apostles, for that they vainly supposed he was go up into the element, but they rather confess it to be true, and plainly entreat of his coming back again. ascension therefore is a moving from a lower place to an higher, whereby Christ was carried up into heaven. For unless we confess this, the holy ghost must be accused, who without cause, in rehearsal of a plain history, which all men aught to know, would of purpose beguile us with needless words.  

Who ascended.  It followeth next to see who is ascended. But the story is of Christ jesus, which being raised from the dead, proved the verity of his body forty days together, by many arguments. But when the Scriptures speak of Christ, the distinction of natures, whereof he consists as the Scripture teach us, must be very well observed. For he which from everlasting is very God, of the same majesty and glory with the father, yea of one substance with him: he in the time appointed (as Paul saith) was made man of a woman, that is, took upon him manhood, or the nature of man. Wherefore in one and the self person of Christ, are joined two natures, to say, the divine and the human. And yet by reason of the unity of person, the natures be neither confounded nor changed, but the property of each nature remaineth whole and distinct. And by unity of person it cometh to pass, that that which is proper to one nature only, is attributed to whole Christ, and Christ is said to have done or suffered that, which is peculiar to one nature only, which thing, the fathers used to call the communion or comixtion or likeness of properties of speech. It appertaineth to the divine nature, that Christ is said to be from everlasting, and before Abraham was born: who notwithstanding, after his human nature was born afterwards in a time appointed. And the son of God is said to have suffered and died, where his divinity can neither suffer nor die. And yet it is truly said. For he that was truly the son of God, wherein he was able to die, died. According to the same reason, the son of man was said to be in heaven, when he was upon the earth, because the same touching his godhead pierced the heavens also, although according to his body, he was in the earth, and there commoned with Nicodemus. Which things if we observe in this place, it shall appear, that jesus Christ took his human nature, which he received of the virgin's body, into heaven. For it can not be understanded of his divine nature, whereof it is said: I fill heaven and earth Again: Heaven is my throne, 
Heir. 23. Esay. 66.  and the earth is my footstool. And whereas the Godhead is not moved from place to place, but is infinite & immeasurable, ascension by no means agreeth therewith. And yet we truly say that God ascended, because Christ who is very God, ascended in his manhood. And yet we divide not Christ into parts, or deny the unity of person, as did one Nestorius, but we make a difference between the natures of Christ, and their properties: as he divideth not man, that maketh a distinction between the actions of the soul, and of the body, which are known to be much different. And here that saying of Austen is to be well marked, 
Ad Dardanum.  where he forbiddeth us to take every thing in God to be every where as God. And Christ meant not to prove the presence of his godhead, by the extending of his body into all places, but by the operation of his holy spirit.  
But the Scriptures show also the place into which he ascended. 
Into what place Christ ascended.  And Luke sayeth, that he was taken up on high. And the Angels afterward call it heaven, that it might appear unto us, to what place he went. And Mark more expressly signifying the place in heaven, writeth, that he is set down on the right hand of the Father. We know what a great many hold and affirm of the heavens, which by them understand the kingdom and presence of God. We know also that the right hand of God, may be taken for the fellowship of the divine majesty and kingdom, into the which, we confess that Christ is truly taken, according as he saith: All power is given to me in heaven and in earth. 
Math. 28.  But we say there is here a certain place assigned, into the which, we one day shall be received, to reign with Christ for ever. And this sense we draw out of Christ's own words, speaking of his departure. In my father's house be many mansions, or dwellings, which if it were otherwise I would have told you. 
john. 14.  I go to prepare you a place. And if I go to prepare you a place, I will come again and take you unto myself, that where I am, there may you be also. Could he more plainly and expressly declare a certain place? Paul in the heavenly place and dwelling of the Saints showeth us Christ, saying: 
Philip. 3.  Our conversation is in heaven, from whence we look for a Saviour, even the Lord jesus Christ. Doth he not here appoint the same place unto Christ, into the which our bodies shall once be received? To this is to be joined, the describing of the manner and order of the resurrection to come, where he sayeth: The Lord himself shall come down from heaven, 
1. Thess. 4.  with the noise and voice of an archangel, and trump of God, and the dead in Christ shall first arise, and then we that be on live which shall remain, shall be taken with them in the Clouds to meet the Lord, and so shall we always be with him. He saith that Christ the Lord shall come, yea descend from heaven, and that it might appear of what heaven he means, he saith, that we shall be taken in the Clouds to meet Christ in the air. Therefore all these things are to be understanded of some higher place in heaven, where both Christ sitteth and reigneth in his body, and into the which, all the elect shall hereafter be translated.  
Howbeit, Luke is most diligent in describing the manner of his ascension. 
The manner and order of Christ's ascension.  Where first he saith, that holding up his hands into heaven, he blessed the Apostles, that is, bade them farewell, and after the common manner of men departing one from another, commended them to the tuition and protection of God almighty. afterward they looking upon him, he was taken up into heaven. Which one thing convinceth them of vanity, and error, which say Christ vanished away invisibly. For if they herein say true, how was he taken up on high, the Disciples looking upon him? Or would he therefore seem to ascend, because he would have us believe he were still conversant on the earth. Hereunto is to be added the ministry or service of the Cloud, which as it conveyed him from the earth as in a chariot: even so it carried him higher than man's sight could reach to, and took him out of sight. He used the Cloud as a chariot, according to that saying of the Psalm, which makest the Clouds thy Chariot. 
Psalm. 104.  For the Cloud was both a token of heaven, into the which he should ascend, and also bore plain witness of his heavenly and divine majesty. Whereunto also is to be referred the appearing of the Angels, which he would not only have witnesses, but also ministers of his ascension. For it was meet that he which used the service of Angels in his conception, nativity, temptation, death, and resurrection, should now likewise use the same ministers, when he would declare the greatest point of his majesty. And it served for our profit, because we might know the majesty of our saviour, and that although he were absent in body, yet that he would easily protect and defend us, by his holy spirit and ministry of Angels, whose power hath long since been proved by many examples to be infinite and invincible.  

The causes & commodities of Christ's ascension.  And although these be great tokens of Christ's divine majesty and power: yet may we receive more comfort of the causes, moving Christ to ascend into heaven. For by them appeareth the great utility that cometh to us. And first, it was requisite so to be, because of our redemption, and salvation, 
1 He openeth us the gates of heaven.  which otherwise could not be accomplished. For whereas by reason of sin, the gates of heaven were shut up, and such is the corruption of our nature, that Paul saith flesh and blood, (that is, man led with corrupt and carnal affections) cannot inherit the kingdom of God: it was necessary that the heavens should be opened again by Christ, that we might take him for our saviour and Redeemer. This did Christ most commodiously, by bringing his flesh which he took of the Virgin into heaven. For who perceiveth not there is a way made for our flesh into heaven, when he heareth that Christ's flesh in all points like unto ours (sin only excepted) is resident in heaven? To say nothing in the mean season of the permutation and change here made. For as Christ graffeth his spirit in our hearts, to th'end it should be to us in this life the earnest and pledge of our eternal salvation: so again he carried into heaven our flesh, which he took of the virgin Marie, that we might be certified, as it were by this pledge, that we one day should in our bodies inherit the kingdom of heaven. Whereunto Paul having respect, writeth: God which is rich in mercy, through the great love wherewith he loved us, even when we were dead by reason of sin, 
Ephes. 2.  hath quickened us together with Christ (for by Grace are you saved) and hath also raised us up again, and hath also made us sit with him in heaven. And Paul speaketh not these things in vain, but hath Christ the warranter and Auctor of his saying, whose Testament as it were these words following are: 
john. 17.  Father I will that where I am, these also whom thou hast given me, may be with me. Wherefore that strong and invincible trust through the consideration of his ascension, aught to be in every man's mind, that Tertullian speaketh of: Be out of care, or be of good cheer, flesh and blood: you have got both heaven, and the kingdom of God in Christ.  
Furthermore, by Christ's ascension into heaven, 
2 The conf●rmeth Christ's victory.  as by a public triumph, we are certified of the victory that he hath got of the Devil. For as the Princes of this world when they have vanquished their enemies, return home again with triumph, wherein the Captains of the enemies are led Captives, and their ensigns displayed, all which, declare the victory to be verily got: so the son of God after he had made war against the Devil, the Prince of this world, and had utterly subdued him, would after this solemn pomp, in the sight of his friends, go again into heaven, that we might be assured the devils power was vanquished, and that we were delivered from his tyranny. And to this end Paul seemeth to allege that saying of the lxviij Psalm. When he was go up on high, 
Ephes. 4.  he led captivity captive, and gave gifts unto men. And in another place he writeth: He made an open show of rule and power, 
Coloss. 2.  and triumphed over them in his own person. Therefore as often as the power of Satan, sin, and death, shall make us afraid, so often let us fly to Christ's ascension, wherein he hath given us an evident sign, of victory got of them, and hath sealed the affairs of our redemption, as it were with public and solemn triumph.  
Thirdly, 
3 Christ appeareth an intercessor for us, in heaven.  the reason of Priesthood required that Christ should enter into heaven, whereunto David witnesseth he was assigned, saying: The Lord hath sworn and will not repent him: Thou art a Priest for ever, after the order of Melchisedech. But the high Priest was wont, once every year to enter into the holy place that was within the veil, 
Psalm. 110. Levit. 16.  and that not without blood, which because it was a figure of things, it behoved Christ should enter once for all into that very Sanctuary, to say, into heaven, with his true body and blood which he took of us, that he might there appear before God for our sins, and appease the wrath of God. Hitherto appertaineth it that Paul saith: Christ is not entered into a sanctuary made with hands, but into heaven itself, that he might appear now before God for us. Again: Christ being an high Priest of good things to come, came by a greater and a more perfect Tabernacle, not made with hands: that is to say, 
hebrews. 9  not of this building, neither by the blood of Goats and Calves, but by his own blood he entered in once into the holy place, and found eternal redemption. Of the which, we gather that Christ after he had performed the things he came to do on earth, entered into heaven, to accomplish that which remained there to be done, that is, to place himself there, a Mediator, intercessor, and advocate for us. Whereunto all those things are to be referred that are written in the Scripture, touching the office of an Intercessor and advocate. And here is no small fruit of Christ's ascension. For as often as the conscience of our sins troubleth us, and that we think heaven is shut a 'gainst us by reason of our sin: so often we may fly to the consideration o● the ascension, as to a most safe sanctuary, and be assured that he is in heaven which maketh intercession for us, who by reason of his merit, covereth our uncleanness, and reconcileth us unto God. john the Apostle teacheth us the same in these words. Little children, 
1. john. 2.  I writ these things unto you, to th'end you should not sin: But if any man sin, we have an advocate with the father, jesus Christ the righteous. And Paul saith: Who shall be able to charge the elect of God with sin? It is God that justifieth, who is it that condemneth? 
Roma. 8.  It is Christ that is dead, yea rather that is risen again, who is also on the right hand of God, and maketh intercession for us.  

The apparitions of the Angels.  Moreover, because the Apostles as yet perceived not these things, & therefore being astonished with Christ's sudden departure looked wishely up into heaven, & miss his bodily presence which they were wont to have: it behoved they should be more fully instructed. Therefore Angels clothed in white garments appeared to them, which spoke to them on this wise: You men of Galiley, why stand you looking up into heaven? The same JESUS which is taken from you up into heaven, 
Acts. 1.  shall so come, even as you have seen him go into heaven. There is in these words first a reprehension, and then a singular comfort and consolation. We therefore will speak of each of them, as much as this place shall require. The beginning of their saying seemeth to have in it some reprehension: You men of Galiley (say they) why stand you looking up into heaven? Here the Angels accuse not only the deed of the Disciples, but also the affection and ignorance of their minds. For the Apostles therefore lift up their eyes into heaven, because they saw Christ was taken up in the Cloud. And the Angels deny it not, but rather confess that it so was. They were worthy of reprehension, that being so often admonished of Christ's departure, and instructed so often with promises that they should have the holy ghost, would yet desire to have Christ's bodily presence, and seek him both with mind and sight, & after a sort wait, that he should come down again unto them. This therefore the Angels reprehend, as if they should say, what ignorance & grossness of heart is this of yours? why marvel you still at Christ's departure? Heard you not before how he must thus departed? Hath he not promised you the holy ghost to be your comforter and tutor? why therefore wait you not for him, and let pass this bodily presence, until the day he shall come in the glory of the father, to judge the quick and the dead, as you may remember he told you before this?  

Against the corporal presence of Christ, on the earth.  And if we confer the words of the Angels, with the things spoken a little before, in the story of the Ascension, it shall appear as clear as day, that there aught no such bodily presence of Christ jesus to be established on the earth from henceforth, as they feign, which say that the body of Christ, which was born of the virgin Marie, which hung on the cross, which was buried, is eaten in the supper corporally, & substantially, and really handled with the hands of the faithful. They see that the history of the ascension, maketh against this gross opinion, and therefore they make of it a disparition or vanishing away, as before I said. Further, they abuse the places of the Scripture. First, they allege the words of Paul, Christ is ascended above all heavens to fulfil all things. 
Ephes. 4.  Whereupon they gather that the condition of his body being changed, is spread over all places, as well supernal as infernal, and so he filleth all things with his body. Then flying to his divinity, by reason thereof, they say it must needs be, that his human nature should be every where likewise, because it is united and knit with the Divine. And they think they have found Gordius knot, while they say: such is the conjunction of the natures, that it can not be sundered by death, how much less than can this gross distance of places separate it? They have also the promises of Christ, whereby they think their opinion confirmed. For these be his words: 
Math. 18.  Where two or three be gathered in my name, there am I in the midst of them. Again: 
Math. 28.  I am with you until the end of the world. They join to these the words of the supper, and cry out till they be hoarse again: This is my body, which they make also words of promise, as though Christ by them, had promised a real and substantial presence of his body. But the answer is easy to all these.  
As touching the place of Paul, we will not dispute of the heavens after the manner of the Philosophers. 
1 The. iii●. to the Ephesians.  We know that Aristotle appointeth no place without the compass and circle of the heavens. But it is not lawful to rest upon the authority of an heathen man, when matter of faith is in question. Paul speaketh of the heavens that be above us, and because they be accounted among the parts of the world, and shall melt in the fire of the last day, he saith, that Christ is ascended above them, to testify that he is now out of the circuit of this corruptible world, and taken into that place, which from everlasting was appointed for the elect, and is subject to no decay or destruction. Therefore the more they urge that Christ is ascended above all heavens, thereby it appeareth the more, he is go forth of the world. Paul addeth: to fulfil all things, which they expound of Christ's body, because they will show themselves gross and foolish enough. For who seethe not a foolish and more than childish consequence herein? Christ hath carried his body above the heavens, and all the parts of the world visible. Ergo, the body of Christ filleth all the world corporally and substantially. And this is their manner of reasoning. But Paul in this place speaketh of the Prophecies of the old law, or (as some other say) of the power and majesty of Christ. Other expound it of the spiritual grace and gifts, which Christ after he had received all power, shed upon men, as joel before prophesied. But whether of these it is, here is appointed no corporal presence of Christ upon earth. Christ had fulfilled all the things prophesied before, 
Luke. 24.  of his incarnation, passion, death and resurrection. Now remained his ascension, whereof there were prophecies, and where through the business of our salvation (as we afore declared) should be perfited and ended. He therefore ascended, that herein nothing should be left unfulfilled. And if any man will have it understanded rather of the majesty and power of Christ, which he declareth by the bestowing of his heavenly gifts, I will not contend with him. For thereto the sentence cometh, because Christ having consummate and finished our salvation in his manhood, saith, 
Math. 28.  he hath received all power in heaven and in earth. And then he said he would sand his holy spirit, when he went from this world unto his father. Yea, he said: 
john. 14.  It is expedient for you that I go: for if I go not, that comforter will not come unto you.  
It is no less peevish where they reason from Christ's divinity to his humanity. 
2 Christ's godhead drowneth not his manhood, neither carrieth it through every thing.  We confess surely that these two natures are joined together in Christ, and that Christ's person by reason of them aught not to be divided, & we say not that they be disjoined or severed by reason of his death. But that which no godly man will deny was done in his death, that here also is to be observed. In his death the distinction of the natures and properties remained whole and safe. For his human nature suffered death, which the divine could not. His human nature suffered the cross and divers dolours, which cannot happen to the divine nature. And he, which as he was very man, died upon the cross, and being dead was buried: the same as very God, shook the earth, took the light from the sun, and wrought effectually in the minds of men, and showed most evident tokens of his godhead. If the same be here considered, this matter shall be easily perceived. For Christ touching his divine nature is every where, and hath his operation every where. The same concerning his human nature, is contained in a certain place of heaven, which is the eternal dwelling of all those that be blessed. And for all this we separate not the divinity from the humanity, when we say it filleth all places, and is every where present. 
In his Epistle to Dardanus.  But we follow the rule of Augustine, who saith: We must beware that we do not so defend or affirm the divinity of his manhood, that we take away the verity of his body. etc.  

3 The places of matthew .18. and .28.  By these also we are taught, in what sense Christ's promises are to be taken, where he saith, he will be present with us unto the end of the world. For we expound them of the presence and power of his godhead. For Christ is present with those that be his, by his divine power, and by operation of his holy spirit, whereby he ruleth, guideth, keepeth safe, and defendeth them. He is with them by his grace and merit, that they fall not into the snares of Sin and Satan, but stand fast in the favour and friendship of God the father. As touching his bodily presence, by other his words, where he doth inculcate divers times, that he must go out of the world, and that he can tarry no longer in the world, 
joan. 14.16.  we learn that in these words he speaketh nothing concerning the same. And if it like them to expound these former promises of the presence of his body, then where he saith in another place he shall no longer tarry in the world, that must needs be understanded of his godly presence. For without we reconcile these places so divers in themselves, by making a difference of his natures, & interchange of properties of speech, we shall be in much perplexity and uncertain. What shall these men therefore get, but while they contend about his bodily presence, bereave themselves of his spirit and divine protection, and as Terence the Poet saith, with reason become mad? Neither admit we here their cold and shameless refuge, whereby they would creep away, under the invisible conversation of Christ's body here on earth. For Christ speaketh not of the manner and quality of the thing, but of the thing itself, and denieth that he tarrieth any longer in the world. But with what reason should he so say, if he tarried in the world invisibly? And in the xxiiij of Matthew, he biddeth us not to believe them which should say, toward the end of the world, he is here or there, in the Closet, Spence, or Buttery.  

4 The words of the supper.  Of these things now may be easily gathered, how the words of the supper are to be understanded. We know that Christ reached bread to his Disciples and said: This is my body. But we say, it is a sacramental kind of speech, whereby (as is commonly seen) the name of the thing signified, is attributed to the sign. After which sort, Circumcision was called the covenant, and the Easter feast the Passeover. Neither observe we this in this matter without cause, for so the verity of Christ's body enforceth us, whereof we have already spoken. And Christ himself in the Gospel of S. john willing to take the gross opinion of his flesh from his Disciples, sendeth them to his ascension, that there they might learn, how his body could not substantially & really be eaten, but that they must understand a spiritual eating, which was by faith. Look the uj of john. I pass over many other things that might be said, because I would not be to long in words. It is our part to hold fast the plain history of the ascension, and with our hearts lifted up by faith, to seek Christ in heaven, that we may be fed everlastingly, with the virtue and merit of his flesh and blood.  
But let us return to the Angels, 
A comfort of the last coming of Christ.  whose words have in them a marvelous comfort. For as they blame the gross opinion of the Disciples, desiring the bodily presence of Christ: so they comfort them with the promise of his last coming. This same jesus (say they) which is taken up from you, shall so come as you have seen him go hence. The Angels promise a visible coming of Christ. And any coming invisible, beside that, which is by his holy spirit, the Scripture knoweth not. That is a visible coming, which we profess in the articles of our faith, in which he shall come, to judge the quick and the dead. Many things are said in the scripture touching this coming, as we may see in Daniel. 7. & .12. And Christ diligently describeth the same. Math. 24.25. &. john. 5. He would also the Apostles should be admonished hereof in this place, because the remembrance thereof, serveth much both for our instruction and comfort. For if, according to the saying of the son of sirach, the remembrance of death bridleth the desire of sin. How much more shall it be restrained, if we consider in our mind the image and counterfeit of the last judgement, where we all shall stand before the judgement seat of Christ, to receive every one of us, 
2. Corin. 5. Rom. 14.  according as he hath done in this body, whether it be good or bad. What shall it then profit a man, to have gained all the world, if he shall loose his soul. Again, 
Math. 16.  there cometh to us by remembering of that day, marvelous consolation. For he that shall come to be a revenger of all evil, and a punisher of the wicked, shall appear the Redeemer of his people, whom he shall make partakers of his kingdom and table, glorifying them both in body and soul. Wherefore speaking of the signs, that shall go before the latter day, he saith: When these things begin to come to pass, lift up your heads, 
Luke. 21.  for your redemption draweth near. And job speaking of Christ coming to the judgement, says: I know that my Redeemer liveth. etc. It behoved therefore, 
job. 19  that the Apostles should be admonished hereof, that being boldened with this hope, they might pass and overcome, the present dangers, and grievous troubles that were to come. In the mean time let us think, that it is our duty often to think upon the same, whereby we may both repress the naughty desires of the flesh, and have a good courage in the midst of dangers and distress, and so happily finishing the race of this life, may live for ever with jesus Christ our Lord: to whom be blessing, honour, glory and power for ever. Amen.   

The sixt Homely.  THAN returned they unto Jerusalem, from the mount that is called Olivete, which is from Jerusalem a Sabbath days journey. And when they were come in, they went up into a Parlour, where abode both Peter and james, and john and Andrew, Philip and Thomas, Barthilmewe and matthew, james the son of Alphaeus, and Simon zealots, and judas the brother of james. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of jesus, and with his brethren. 

The argument and use of this place.  ALthough our Lord and Saviour jesus Christ, hath taken his body from earth into heaven by his glorious ascension: yet may we not think that he therefore hath cast aside the care of our salvation. For it cannot be that that good shepherd can forget them, whom he did vouchsafe to redeem with the price of his blood. This appeareth aswell by many other arguments, as specially by this that happened in his ascension, as we see erewhile. For while the Apostles, abashed with his sudden departure, stood looking up into heaven, not knowing what to do: he sendeth his Angels by whose ministry, they are not only instructed concerning his ascension, but also they hear a marvelous comfort touching his coming again. Which comfort we see was effectuous, by that which fallen out thereof. For Luke goeth on with his history, and showeth what the Apostles did after Christ was taken from them, we will speak of each of these things in order, to th'end the more learning, instruction, and consolation may come unto us thereby.  

1 The Apostles return to jerusalem  First of all, they return again into the City. For after they had worshipped, as Luke saith: they returned again to Jerusalem, and being gathered together in the upper story of the house, which was appointed them to be in, 
Luke. 24.  they waited for the spirit promised of God the father, and jesus Christ. It was from Mount Olivete whence Christ ascended into heaven, into the City a Sabbath days journey, which after the authority of Jerome, is counted a two miles.  

An example of the obedience of faith.  Here in these things we have a singular example of the obedience of faith, which it becometh us well to follow. For the Apostles go again into the City, not of their own head and counsel, but as the Lord commanded them, which (as we perceived in the beginning of this book) charged them not to departed from Jerusalem, nor to separate themselves one from another, before they had received from heaven the holy ghost. And yet there were divers things, that might have persuaded them the contrary. Among which, the fear of present danger and hostile entrappinges of the jews, seemeth not to be either lightest or lest. And who could think to be safe in such a City, as had been used to slay the Prophets, and whose hands were yet imbrued, with the blood of the son of God. Again, the small commodiousness and unhandsomeness of the place, might have turned the minds of divers away. For in one house, yea in a piece of one house, (as may be gathered by that that followeth) about an hundred and twenty people dwelled together, which could not be without great trouble, as any wise man may understand. Beside yet a more grievous temptation, cloaked with the pretext of faith and religion, that is to say, that they knew the holy ghost, for whose cause they should tarry in the City, 
john. 3.  was tied to no one place, but (as Christ saith) breatheth wheresoever it will. So that they might think it not only in vain, but also a foolishness to wait in such a dangerous place, for the sending of the holy ghost, which might as well be given them in another place as there. And surely it is like that divers such thoughts arose in them, seeing there is no man ignorant how many things they that be in fear use to cast in their minds. But they overcome all these things with the faith only that they gave to Christ's words, and despising all aswell peril, as counsel of man's reason, they purpose to obey the commandments of Christ. Neither wanteth that holy obedience a most happy success. For they be both safe in that bloody City, and they also, not many days after receive the holy ghost, as Christ had promised. Of this example we aught to make a general law and rule, that is to say, that we must walk in the vocation of God, and in whatsoever his commandments obediently, and that we suffer not ourselves, for any reasons that the flesh can make, to be pulled from our duty. For whereas our God is holy, and a most loving father to mankind, he commandeth nothing but that which is both holy, and healthful for us. For all his judgements are righteousness and truth, and as Paul saith, this is the purpose and end of God's will, that all men should be saved. And because he is omnipotent, 
1. Timoth. 2  he defendeth and maintaineth them that walk in his vocation, and keep his commandments, and suffereth no hurt to happen unto them. The holy worshippers of God are sometimes tempted, because it is necessary their faith should be exercised and tried. But because God is faithful, he suffereth them not to be tempted above their strength, 
1. Corin. 10.  but in their temptation maketh a way that they may bear it. There are infinite examples hereof beside this▪ that we have in hand. Abraham is called out of his native country, and is commanded to go into a strange country, which he knoweth not, inhabited with wicked dwellers. But because he obeyeth God's calling, all thing succeedeth luckily, and he is increased and instored there, not only with riches, but also hath the friendship of the mightiest in the country. His posterity devil there also, and because they walk in God's vocation, they live in safety amongst them, whom the destruction of the City of Sichem, might seem with just desire of revenge to arm against them. But God is their faithful protector, which caused this saying to sound in the minds and ears of the Chananites. Touch not mine anointed, and do my Prophets no harm. Let all men of what state or degree soever they be, 
Psalm. 105.  apply the consideration of these things unto themselves, and let them remember that there is a most large blessing, and an infallible promise of God's help, joined to the commandments of God, which undoubtedly they shall enjoy, that will endeavour to obey them. See touching this blessing, Deuter. 28. and Levit. 26. But chief we must take heed, that we admit not the counsel of man's wit in the things, which we see expressly by God's word bidden or forbidden. For this is a most present plague, which caste●h aside all endeavour of obedience, and maketh all our life to be hateful before God. For there is no commandment of God so holy, so easy, so healthful, wherein our flesh will not find some difficulty, and danger, yea, and some colour of unrighteousness and iniquity. Obedience of faith is required, which as Paul saith, doth captivate all man's understanding, 
2. Cor. 10.  beateth down all the counsel of man's reason, and bringeth whole man to the obedience of God and his word. Hereunto is to be referred that, that God prescribeth in the law by these words. Thou shalt not seek after thy own heart, 
Numer. 15.  or thy own eyes, after the which, you use to go a whoo●ing, but you shall remember rather, and do all my commandments, & be holy unto your God. And again: You shall add nothing to my word which I have commanded you, 
Deut. 4.12.  nor take nothing therefrom. And if any man require examples of them which have evil thrived by breaking of God's commandment, he shall find both otherwheres, and in the history of Saul, divers. See. 1. Samuel. 13. &. 15. But let us haste to the rest.  

2 The names of the Apostles.  In the second place, Luke rehearseth the names of the Apostles, and that not without a great purpose. For besides that they, whom jesus Christ appointeth to be the teachers of all the world, aught well to be known, least naughty deceivers might challenge to them, the office and authority of the same: it was necessary that we might know surely how they after their foul forsaking of Christ, were restored again to their former place and dignity. For all men know how shamefully they yielded, when Christ was taken by the soldiers, and by the high priests servants. For than they all fled and left him. And Peter which presumed so much of his own strength, committed the grievouser offence because he three times denied him. Therefore men might doubt, not without some cause, whether the Lord had taken such as they were into his favour again, and whether such cowardly slydebacks might be believed. Therefore to put all doubt out of our minds, and that we should not think their foul fall at the first, should prejudice the truth of their doctrine: the holy ghost would have them again by name to be rehearsed (judas only excepted) that were appointed before Christ's death, to preach the Gospel unto all the world. And if you confer the nameroll of this place with the things written, Math. 10. Marc. 3. and Luke. 6. you shall find no manner of difference or disagreeing.  

An example of the goodness of God.  Now this is a singular example of the goodness of God, which not only would forgive so dishonest a forsaking of him, but also would restore such as they, to their former office and dignity. Here truly as Paul saith, Grace abounded where trespass abounded. 
Roma. 5. john. 21.  For Peter which had three times denied Christ, heareth Christ three times again say unto him, feed my sheep. Hereof let them take comfort whose consciences are grieved with sin; that they despair not, either because of the heinousness or multitude of their sins. 
Zach. 1. Ezech. 16.  Turn unto me (saith the Lord) and I will turn unto you. As sure as I live, I will not the death of a sinner, but rather that he return and live.  
This also is worthy the considering, that in this nameroll, the names of none, 
The Apostles are men despised, and of no reputation.  but such as were the most vilest, and contemned people in the judgement of the world are rehearsed. For first he reckoneth Peter, james, john and Andrew, who before that time we read were rascal fishers. Here is also numbered Matthew the Publican, a defamed person, by reason of his former trade of living. As touching the nobility, riches, or honours of the other, there is nothing any where mentioned. But the son of God which hath power over the minds of men, might have brought to his obedience the sons of the Princes, and high Priests, to have spread abroad the Gospel by the ministry of those, who were of authority and power in the world, but it pleased him to choose base and despised people, both for that we should know that God despiseth none in the world, be he never so vile and contemned, and also for that we should learn to judge of matters of faith and religion, not according to man's authority, but after the knowledge of the truth and word of God. For a most grievous and perilous error are they in, which when they should pronounce of matters of the faith, turn their eyes to the authority of men: as though faith and religion depended of the judgement of men, and not rather of the only word of God. Tertullian a most ancient writer derideth the Romans, because they consecrated or allowed their Gods, after the appointment of the Senators, and would admit none for Gods, but such as liked the Senate. And so do they in these days, which pronounce of faith and doctrine according to the renown and authority of men, which kind of people, are daily everywhere seen. And for this cause our faith and religion is chiefly condemned of our adversaries, because it hath few Emperors and Kings, few Popes, Cardinals and Bishops, that follow it. But how foully these men are deceived, the example of the jews declareth, whom we read to have stumbled at the same stone. For when they perceived the doctrine of Christ somewhat liked their ministers, by and by they begin to oppress them with the authority of men, saying: Are ye also deceived? 
john. 7.  do any of the Princes believe in him, or of the Phariseyes? But this people that know not the law are accursed. Let us therefore consider the counsel of God which (as Paul saith) useth to choose the foolish, contemned and vile things, 
1. Corin. 1.  and of no reputation in the world, to confound all wisdom, power, and authority of the world. And thus doth he not without cause. For hereby it appeareth that we aught to glory or rejoice in nothing, but in God alone. Let others object unto us Emperors, Kings, Bishops, Cardinals, Counsels and Universities, Doctors in Scarlot, and our Masters illuminate, and whatsoever else in the world is glorious, by pretence of wisdom and holiness, and on the other side, let them scorn and mock the miserable and despised state of them in this world, which have professed the Gospel, and we will answer with jesus Christ our saviour and doctor: We thank thee, O father, Lord of heaven and earth, 
Math. 11.  because thou hast hidden these things from the wise and prudent, and revealed them to the little one's, even so father, was it thy good will and pleasure.  
But Luke writeth that there were women also in the company of the Apostles, 
The wives of the Apostles.  which some think were they only that came with Christ when he came last out of Galiley to Jerusalem. But as I will not deny but some of that number might abide with the Apostles: so I think this place may be very well understanded of the Apostles wives. For the Gospel plainly expresseth that Peter had a wife. And if we affirm the same of matthew, we do it not in vain, seeing it plainly appeareth he both had a dwelling of his own, and also kept a family and household. And Paul manifestly testifieth, that the Apostles led about their Wives when they preached the Gospel. 
1. Corin. 9  Although I am not ignorant how the maintainers of unchaste singleness, expound that place of certain faithful women that followed the Apostles. But the peevish men perceive not what injury they do unto the Apostles, while they thus say. For what excuse is left for the Apostles, if they leave their own wives, and carry about other men's. God defend therefore that we should think such absurdity, peevishness and dishonesty in the most holy Legates and Ambassadors of jesus Christ. I surely believe that the Apostles Wives came from Galiley with their husbands the Apostles, for whom it was not lawful to departed from the City, until this present day. For where they were ordained to take part with the Apostles, of all their travails and dangers, it was requisite, that they should be prepared and strengthened, with some special gift of the holy ghost. They that contend and affirm that single life, is of necessity to be enjoined unto people ecclesiastical, are more foolish than whom we need much to confute, in so great light of the Gospel, considering as it is plain unto all men: that wedlock is honourable in all people, 
hebrews. 13.  and the bed undefiled.  

Marry the Virgin, mother of Christ  Amongst these women also was the holy Virgin, the mother of jesus Christ, and certain brethren of Christ's, whom according to the custom of the Hebrew tongue, we understand to have been his kinsmen. Christ a little before his death, had committed the tuition of her to john the beloved Disciple, which took the charge of her upon him, & most faithfully kept her. And here is the last place, that the Scriptures make any more mention of her. Nicephorus writeth that she died in the days of Claudius the Emperor, when she had lived fifty and nine years. Eusebius in his Chronicles saith, she was assumpted or taken up into heaven, but he confesseth this to be an uncertain doctrine or tradition, because he addeth: as some writ it was revealed unto them. In the days afterward sprung up certain Monks, who were not ashamed to fayne a whole story of her Assumption, whereof the old writers known nothing, as appeareth by Epiphanius, writing against the heretics called Antidicomarianitae: If some seem to have erred, let them seek the steps of the Scripture, and they shall find neither the death of Mary, neither whether she died or died not, neither whether she were buried or not buried. And a little way after: I say not that she remained still on live, neither affirm I that she died. For the Scripture passeth the mind of man, and leaveth the matter in suspense, because of that precious and most excellent vessel, lest any man might suspect any carnal things of her. To the which I add that it seemeth incredible, the holy ghost would have so marvelous an Assumption concealed, if there had been any, seeing he caused the translation of Enoch and Ely, so diligently to be written. The things that after Christ's ascension happened to her, he would should utterly be forgotten, lest they might give any occasion of superstition, which he knew would grow about the worshipping of her. And surely it is marvel the holy ghost, would have the things that concerned his mother, to be kept in silence, and the doings and doctrine of the Apostles, to be written with such diligence. But we are hereby admonished, that we should not be so occupied, about the superstitious worshipping of them that had been men, as about the doctrine of the Apostles. In the mean season it shall profit us, to mark how Christ jesus, appointed to his beloved mother and dear kinsfolk, so weak a succour and safeguard. For if we consider the Apostles after the judgement of the world, they had no power, no riches, no authority, no armour, whereby to defend that most holy vessel, of the grace and glory of God, against the assaults of the world. Why therefore doth he not rather commend her, to the trust of some mighty Prince, whose mind and will he might easily incline, to take the charge of her? But he that hath men's hearts in his rule, needeth no fleshly succours for the defence of his beloved. Therefore the charge that john had of her, was sufficient for the blessed Virgin. Let us also learn to put all our trust, not in man's help, but in the protection of the most highest, neither let us be discouraged, if being forsaken of great personages, we have none to favour us but only such as are strengthless, and whose selves have need of patrons and defenders, and are subject to all men's injuries. For it behoveth us to say with David: The Lord is my light and my salvation, whom then shall I fear? The Lord is the strength of my life, 
Psalm. 27. &. 118.  of whom then shall I be afraid? The Lord is on my side, I will not fear what man doth unto me.  
Last of all, the Evangelist declareth what the Apostles did, 
3 What the Apostles being gathered together did.  while the sending of the holy ghost was deferred. For if we number the days, we shall find it ten days after Christ's ascension, before the holy ghost was given. For Christ was forty days still conversant with his Disciples, and proved the verity of his resurrection, by many arguments. And the fifty day after the feast of Passeover, Luke in the second Chapter following, saith, the holy ghost was sent. In the mean 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 pray for, which knew their own weakness, and saw such a burden laid on their shoulders, then that God would hasten the sending of his holy spirit, and vouchsafe to defend them from falling? For they had learned by their first sliding back, how vain and of no value man's strength is in God's affairs, except we be upholden by the present aid of his divine grace.  
Let us here observe how Luke saith, 
Faith is no let why we should not pray.  they were continually occupied in prayer and supplication, which otherwise were furnished with most large promises, and were endued with great faith. For if we read in john what Christ did with his Disciples a little before his death, we shall see the holy ghost so often promised, that it was almost tedious. And being risen from death again, he put them divers times in remembrance of the same. And that they believed the promises of Christ, it appeareth plainly by their return into the City. For unless they had believed that Christ would be as good as his promise, they would never have go back again into so bloody a City, and where such danger was. Therefore, faith is no let why we should not persever and abide continually in prayers and good works. I know there are divers, that cavil about the things spoken of faith, which only justifieth and saveth, as though it made prayer unprofitable, and extinguished, or at lest, much hindered good works. But these men so far serve from the truth, that there is no more effectuous provocation to good works, than that that springeth in our minds of faith. Nay, if we be not furnished with faith, we can neither pray profitably, nor be fervent in good works. For, 
Rom. 10.  how shall they call upon him in whom they believe not? saith Paul. And how shall God accept our prayers, except we conceive sure confidence of his good will towards us? Last of all, where as we naturally abhor from good works, it cannot be, that we should give ourselves wholly thereunto, unless we be sure, that they please God the father, for jesus Christ's sake. To say nothing, 
hebrews. 11. Roma. 14.  how it is impossible to please God without faith, and how, whatsoever is not of faith is sin.  
The Apostles and they that be with them, 
In prayers must be unanimitye and perseverance.  join two things to their prayers, without the which, our prayer is of no force or avail before God, that is to say, unanimity and perseverance. Unanimity or agreement is needful, because we be the children of one father, as we profess in the lords prayer, saying: Our father which art in heaven. etc. But what father is so reckless and careless, to suffer his children to be at discord among themselves. And the law of nature teacheth us, that they that be one man's children, and of one inheritance, should love and agreed together. But as many as by faith are grafted in Christ, are born of the same seed, to say, the incorruptible and immortal seed of God's word, to be the children of God, and heirs of his kingdom in heaven: yea, to say more, they are made members of one body, and acknowledge one head, and are quickened with one, and the same spirit. Is it possible therefore that such, can be void of love▪ & concord among themselves? Do they not through hatred and enmity, separate themselves from the body of Christ, and commit horrible hypocrisy, while they dare like true children of GOD, at common prayer, appear in the sight of GOD? Therefore in our prayers aught that thing chiefly to have place, that Christ requireth of them, which come to do sacrifice, saying: If thou offer thy gift at the aultare, and there remember that thy brother hath aught against thee: leave there thy gift before the aultare, 
Math. 5.  and go and be reconciled unto thy brother, and then come and offer thy gift. For if we must take heed, that our brother have no cause of hatred against us, how much more must we beware, that we swell not in hatred against our brother. We must have no less consideration of persevering or continuance in prayer, forasmuch as God many times, deferreth long the help he promises us, and almost seemeth to have no care at all of us: which thing caused the holiest men to burst forth into these sayings: 
Psalm. 13. Habac. 1  How long will't thou forget me, O Lord, for ever? How long will't thou hide thy face from me? how long shall I cry and thou will't not hear? But in such cogitations we must remember, that God cannot forget us, nor cease to care for such, as he hath vouchsafed to redeem, with the blood of his son. For he saith in the Prophet. Can the mother forget her young Infant so, that she will not have pity, upon the babe of her own body? but admit they be forgetful, 
Isaiah. 49.  yet will not I forget thee. Behold, I have graven thee in both my hands. And David saith: Thou tellest my flittings and puttest my tears in thy bottle. Are not these things noted in thy book? 
Psalm. 56.  Therefore when God deferreth the help we look for, he doth it for this only cause, to try our faith & patience, and yet (as I said before) he suffereth us not to be tempted above our strength. Wherefore, even than must we chief, bend all the force of our faith, & call for his help, praying continually. And of what force this perseverance or importunity is before God, 
Luke. 11. &. 18.  jesus Christ hath taught us in very fit parables: therefore let us diligently do, that the Apostles did while they waited for the holy ghost. For we also have need of the holy ghost, to bridle the desires of the flesh, and to strengthen us in hope and faith. Let us make ourselves ready to receive him with obedience, unanimity, and perseverance in prayer, that being quickened and illuminate with him in this present world, we may lead a life acceptable to his divine Majesty, and at length live in heaven with jesus Christ our Saviour: to whom be blessing, honour, glory and power for ever. Amen.   

The seventh Homely.  IN those days Peter stood up in the mids of the Disciples, and said: (the number of names that were together, were about an hundred and twenty) you men and brethren, this Scripture must needs have been fulfilled, which the holy ghost through the mouth of David spoke before of judas, which was guide to them that took jesus. For he was numbered with us, and had obtained fellowship in this ministration. And the same hath now possessed a plot of ground with the reward of iniquity, and when he was hanged, he burst a sunder in the midst, and all his bowels gushed out. And it is known to all the inhabiters of Jerusalem: insomuch that the same field is called in their mother tongue Acheldama, that is to say, the bloody field. 
SAint LUKE hitherto, hath declared what the Apostles did in their own private case, after Christ departed from the earth, attributing to them true obedience, unity of minds, and continuance in prayer. And these verily are wholesome exercises, wherewith we must prepare ourselves duly to receive the holy ghost, who entereth not into a froward soul, and whom the world cannot receive, but contemneth and derideth such cogitations and studies. Now in this place he beginneth to declare what the Apostles first did, how they settled themselves to the public ministry of the Church, which was committed unto them. And this was the substitution of Matthye, in the place of judas the traitor and reprobate. For where Christ would have the Apostles to be twelve in number, whom he ordained to be judges of the twelve tribes of Israel, it was requisite the same number should be fulfilled, lest the falsehood of judas should any way hinder the ordinance of Christ.  
In the mean season the example of the Apostles admonisheth us, 
The chief care in the Church, must be for fit Ministers.  that the chief care of the Church aught to be in providing to have fit & meet ministers. For, how shall they believe in him (saith Paul) of whom they have not heard? how shall they hear without a Preacher, how shall they preach except they be sent? And the same Apostle in another place, saith, 
Rom. 10.  that himself, Apollo and Cephas were the ministers of God, by whom the Corinthians believed. For although it belong only to God, to give faith, 
1. Cor. 3.  and he worketh the same in the minds of men, by the virtue of his holy spirit, for which cause the worshippers of Christ are called by the Prophet, the taught of God, 
Isaiah. 54.  yet for our sakes he witteth safe to use the outward ministery of the word, the use and dignity whereof must be defended and retained in the Church. Which thing is the cause, why the Prophets accounted fit teachers, among the chief benefits of God, and Christ teacheth his Apostles to pray unto God, to send worthy and faithful workmen into his vinyeard. 
Math. 9  And Paul in another place showeth the majesty, and great care of Christ for his Church, by this one argument, chief that he sendeth from high, gifts of his holy spirit, and giveth some Apostles, some Prophets, 
Ephes. 4.  some Euaungelists, some Pastors and teachers, to the increase of the Saints, in the work of administration, and to the building up of his body. They aught well to remember this, that take upon them in these days authority over the Church of Christ, whether they be Bishops or secular Magistrates, that they fail not in this most necessary point, to see to the Church, but that they order every thing in such sort, that they may leave to their posterity, precedents of sound and true doctrine. Whereunto chief belongeth the appointing of schools, and bringing up of youth, which the Prophets in the old Testament had a great care of, and after that, the Christian Emperors likewise. Which things whosoever either through negligence, or wasting of the Church goods consume, they aught to be taken for the greatest enemies of the Church, and shall one day buy such their heinous offences full dear at Christ's hand. But to address us to the declaration of this present place Luke with great diligence rehearseth this history, declaring how the chief use thereof is for us to learn by example of the Apostles, what to observe and follow in choosing and appointing ministers of the Church.  

The small company of the Church primitive.  He beginneth with the description of the Church that was at that time. In those days (saith he) when they being gathered together with one accord: looked for the coming of the holy ghost: Peter stood up in the midst of the Disciples, and proposed a matter which indifferently appertained to them all. The number of them that believed, when they were rehearsed by name, was about an hundred and twenty. Here both the small number of believers in the Primitive Church, and Peter the Apostle, are diligently to be considered.  

The small number of believers, must offend no man.  For touching the number of them that professed Christ, I think there is no man, but marueyleth that there was no more found in so famous and populous a City, that professed and followed Christ. For what had Christ left unassayde in that City? For to omit the teaching, advertisements & exhortation of the Prophets, if a man consider but the things done in that City, from the time that Christ came among them, he shall perceive an incredible hardness of heart and frowardness in that nation. john the Baptist went before Christ, & by reason of the plainness of his doctrine, and straightness of his life, had been able to have moved any kind of men. But how smally he profited, the proof very well declared. Then by and by upon, followed Christ, who to his doctrine (which he framed and prepaced all manner of ways to win them with) added miracles of such force and efficacy, that they were able to make the very enemies to confess the truth. 
john. 3.  verily Nicodemus confessed, that no man but he that was sent of God could do such things as they saw him do every day. And many openly said: 
john. 7.  Shall Christ when he cometh, work more miracles than this man hath done? I let pass the signs and wonders which partly went before Christ's death, and partly followed, which were able to mollify the hearts of the most cruel soldiers. And yet after all these things, there are no more but six score people reckoned among all that believed, by Luke's testimony, who was a most faithful and true witness. In this appeareth the great power of jesus Christ, which of this small remnant, as the Prophets afore times told, was able to multiply and increase his Church, that in few years it was spread over all the world. We may learn also the untowardness of man's nature, and acknowledge almost an incurable naughtiness in him, and not to be offended, though we see but few in these days that believe the doctrine of the Gospel. For this did Esaias long ago foresee, & therefore minding to preach of the redemption that should be made by Christ, crieth out: who hath believed our preaching, & to whom is the arm of the Lord declared? 
isaiah. 53.  And Christ speaking to his flock, saith: fear not little flock, 
Luke. 12.  for it hath pleased my father to give you a kingdom. And himself speaking of the last times, declareth that such shall be the fashion and condition of the world, 
Luke. 18.  when he cometh that he shall find no faith, or truth upon the earth.  
Therefore great is the error of those which judge of faith and doctrine, 
We must not judge of faith according to the multitude of followers.  according to the multitude or fewness of them that follow it, which is a common thing now a days. For such was the state of the Church even in the very beginning, that the smallest number embraced the doctrine of truth. Noah only with his family in that ancient world followed a divers faith and religion from the residue of the people, all the world besides being fallen to superstition and Idolatry. But neither the paucity of his household was able to bereave him of salvation, nor the multitude of his adversaries to condemn him: yea, where all the world beside perished, he was saved, and hath God both to allow and defend his faith. The same we may say of Loath living among the Sodomites. Besides this, Elias only setteth himself aswell against all the Priests of Baal, as against king Achab, & all his Courtiers, in the quarrel of faith and religion. 
3. Reg. 18.  And Micheas alone encountereth with three hundred false Prophets, 
3. Reg. 22.  whom the king favoured and maintained. Therefore it is meet that we regard rather the very doctrine of truth, which coming from the mouth of God, is contained in the holy Scripture, than the authority of men. Forasmuch as all men are liars, 
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 up amongst the Disciples, proposeth this thing to be entreated of, openly amongst them all. here-hence the Bishops of Rome seek the defence of their supremacy, or rather tyranny, as also of other places that seem to attribute any prerogative of superiority to Peter. They seem to me to do as men, which are in danger, in deep gulfs and rivers. For as they use to catch hold of every thing that cometh next to their hand: so these men snatch at every thing, whereby to defend the dignity of their supremacy, so battered now and shaken, that it threateneth the catholic and universal ruin thereof. By this means they challenge to Peter the keys of the kingdom of heaven, which yet were given to all the Apostles at once, as is evident to be seen in john the twenty Chapter. So they contend that the charge of Christ's flock is committed to Peter only, as to the chief, & consider not what injury they do to the residue of the Apostles, as though Christ had made them feeders of swine and Asses, and not of his sheep. After like manner, where they now hear how Peter speaketh first in the congregation, by and by they make him Christ's vicar, the head of the Church and the chief of the Apostles. And going farther, they take all this honour to themselves, as to the lawful and ordinary successors of Peter. But how vain and frivolous these things are, the matter itself declareth. For Peter prescribeth nothing of his own head, as any ruler of the Church, or Lord over the other Apostles, but being in the midst of the Disciples, as his equals and fellows, proposeth a matter of great weight, to be entreated of indifferently amongst them all. In the which treaty, he leaveth to every man free liberty, according as God should put in their hearts by his spirit to say or to do. And that he speaketh first, was done by the special instinct of the holy ghost, which by this means would make the example of grace that Christ showed in Peter, being received again into favour after his foul fall, more evident and manifest. Furthermore, in that the other patiently hear him speak, it is a token of unanimity, which Luke before attributed to them, and is not done so much for superiorities sake, as for order, without which, nothing in the Church or common weal can continued in safety. Wherefore Paul commandeth 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 fellows and equals, and where in one place he calleth himself the lest of the Apostles, having respect to the unworthiness of his former life, the same speaking of the ministry, fears not to match himself with Peter, saying: He that was mighty in Peter in the Apostleship over the Circumcision, 
Gala. 2.  the same was also mighty in me among the gentiles. And meaning to root out from among the Corinthians, the sects of them that held of Paul, Peter, and Apollo, 
1. Cor. 3.  he saith: What is Paul, what is Apollo, but ministers by whom you have believed, even as the Lord gave every man grace? Peter himself acknowledgeth the same, who within a little after, speaking of judas, witnesseth that he had received a part in the ecclesiastical ministry. And if judas had a part therein, what ignorance shall it be, to ascribe and pull the whole unto Peter? Unless perhaps we will say that Peter for favour flattered the wicked traitor, and would transfer to the child of perdition, that which belonged only unto himself. But whereto use we so many words, 
Math. 18. &. 20. Luke. 22. john. 13.  seeing it is plain that jesus Christ, divers times rebuked with great severity, the ambitious desire of supremacy, that was among his Apostles. It is known what is written of this matter. And Peter earnestly admonisheth the pastors of the Church, to beware that they take upon them no Lordship over the Church, 
1. Peter. 5.  which is called Christ's patrimony and the lot of his inheritance. For whom shall we think to be of such great authority, to be worthy to have rule and dominion over that precious flock, that is redeemed with the blood of Christ? And if no man must bear rule over the lords flock, like as Princes of this world use to do, how much more absurd shall it be for them, which have but one manner of charge in feeding the flock, to arrogate any Lordship or rule unto themselves. Therefore what else do the Bishops of Rome by their so greedy desire of supremacy, but forget the precepts of Christ, and bewray themselves to be nothing less, than Peter's lawful and true successors? But let them pass, and come we to Peter's Oration. And that consists of two parts.  

The Argument of Peter's Oration.  First, he pulleth that stumbling block out of the way, which might trouble the minds of the more simple and unlearned sort. For when they saw that jesus Christ was betrayed by judas, and afterward perished himself most miserably both body and soul: it was an easy matter for them, either to doubt whether Christ knew all things, or else to suspect all the sort of the Apostles together with their doctrine. Therefore Peter doth not without a cause answer this great inconvenience, in the beginning of his Oration. On the other side, he exhorteth the Disciples that they will appoint some other in judas room, lest his falling from the faith, might any thing prejudice Christ's institution.  

Peter putteth offences away by the providence of God.  The first part he beginneth with the testimony of holy scripture, wherein he plainly uttereth the everlasting purpose of God's providence: which is a most strong reason to put away offences, that is, to believe that nothing cometh to pass by chance, but by the decree and will of God. Wherefore he saith: you men and brethren, it behoved this Scripture should be fulfilled, which the holy ghost spoke before by the mouth of David, touching judas, which was guide to them that took jesus. The sense of which words, seemeth me to be this: I would not (O brethren) have any of you to be offended, at the cruel deed of judas, and his horrible end, as though these things happened by hazard, or that the son of God, betrapped by a wicked man, had not been able to have escaped his crafts and deceits: I would not also that any should so take these matters, as though the falsehood of so wicked a man should derogate any thing from our order and holy function, which we are in, by Christ's appointment. For it seemed good unto God, that these things should so come to pass, whose counsel and purpose it was, that his beloved son should be betrayed by one of his entire Disciples. And he would not have us ignorant hereof. For it is known what is read in the Psalm. 41. which Christ himself repeated in his last supper, saying: He that eat bread with me, hath laid great wait for me. 
john. 13.  Now I tell you before it come to pass, that when it is done you may believe that I am he. Wherefore cast your eyes upon God's providence, reverence his goodness and truth, and let not the things offend you, that are done by his determination and just permission.  
Yet let no man so understand these things, 
The providence of God excuseth no sinner.  as though Peter went about to excuse judas heinous offence, and to say all the fault thereof in God. For that is not the meaning of the divine providence which governeth all thing, that we should make God the Author of our sin, because whatsoever men do that is nought, they do it not to fulfil God's purpose, but to satisfy the cogitations and desires of their own wicked will. It is plain in deed that it was God's determination, that his son jesus Christ should be betrayed, through the craft of his Disciple, and should come into the hands of his enemies, and being condemned to death, should be nailed to the cross where he should purge the sin of the world by the Sacrifice of his body. But if a man consider judas, the worker of this treason, he in so mischievous a deed, had nothing less before his eyes than God's purpose, and the redemption of mankind, but being blinded and wounded with covetousness, first polluteth himself with theft (as john saith) & afterward with treason. The same reason is to be made of Annas, 
john. 12.  Cayphas, pilate, & all those other whom the Gospel testifieth to have been seekers & executioners of Christ's death. The books of the holy Scripture are full of examples of the like kind, whereby we are advertised how grievously men sin, in committing those things which God in deed will have done, but yet they do them, being moved thereto through the blind and inordinate affections of corrupt nature. I pray you who is so dull headed to think that joseph came into Egypt without the special counsel of God's providence, whereas we read that God advertised Abraham himself long before, of the going down of his posterity into Egypt? who likewise acknowledgeth not the marvelous wisdom of God in all this business, which governeth all things most prudently and profitably? Shall we therefore excuse josephs' brethren, which being moved with envy, sold away their brother, that deserved better of them? yea, we will expound all this business by josephes' own words: ye thought evil against me, but God turned it to good, to bring to pass as it is this day, 
Gene. 50.  and to save much people alive. Yea, we have daily experience of like occurrences and examples. For who will say the thief killeth the wayfaring man, without the providence of God, 
Psalm. 90. Math. 10.  considering we know that the days of our life, and the hears of our head are numbered before God? But because the murderer committeth such an heinous offence, being moved with wicked affection, therefore is he in all the fault, and shall justly be punished for the same. Let no man therefore seek excuse for his wickedness in God's providence, nor make God the Author of his sin, but by the consideration hereof, let us seek comfort whereby to arm and strengthen ourselves, against the horrible chances of this life. And that Peter had a respect hereto, it is evident, by his words, wherein follow other things to be considered.  

Of what force, prayers be.  And first, we are taught by a notable example, of what efficacy and strength godly prayers be. For Luke showed us above, that the Apostles continued with one consent in prayers, whereby what was brought to pass, is now perceived. For Peter, which a little before was ignorant of the right manner of Christ's kingdom, and among the rest had put forth a foolish question, touching the very time of restoring the same: by and by beginneth to preach of the Scriptures which he allegeth most aptly, and expoundeth most sincerely. 
jacob. 1.  So true it is that the Apostle saith: If any of you lack wisdom, let him ask of him that giveth, that is of God, and it shall be given him.  

We must appoint nothing in the Church, without scripture.  Further, we are taught by the example of Peter, that nothing aught to be appointed in the Church, without the authority of the Scripture. For as in well ordered common weals, there are certain laws, yea, rather an authentic Code of laws, from the which, no man of his own head, hath authority to take anything, or to put to any thing, or else to appoint any thing in the common weal, beside the prescript thereof: even so Christ hath delivered to his Church the books of the old and new Testament, wherein are contained the mysteries of the kingdom of heaven, and the laws of eternal life. Therefore out of them must be taken all counsel, and the Arguments of all the sermons that are to be made in the congregation. Neither is there any man of such room and ordering, that must think he hath power, to ordain or appoint any thing, contrary to the same. This book in the beginning was delivered to the Kings, not to th'end they should think they had jurisdiction over the same, 
Deuter. 17.  but for that they should draw forth of the same good laws, whereby to rule the people well. And the Prophets were bound by this commandment, 
Ezech. 3.33.  to take their sermons from God's mouth. Which thing we can interpret to be none other but the Scriptures, because by these, as by a certain mouth, God revealeth unto us the mysteries of his will. And Christ himself oftentimes preacheth forth of the scriptures, and disdaineth not to turn the holy books, and to expound certain places of them unto the people. An example whereof, he showed in the school at Nazareth. 
Luke. 4.  Therefore Peter following the example of his master, taketh the beginning of his sermon out of the Scriptures, whom would God they would imitate, which highly glorying, in the succession of Peter, dare yet thrust into the Church, divers things repugnant to the Scriptures, only upon man's authority.  

The holy Ghost, the Author of scripture.  Furthermore, Peter adourneth the scriptures with an excellent praise, where he saith, the holy ghost is Author of them, which would utter these things by the mouth of David. The same he confesseth in another place, where he saith, 
1. Peter. 1. 2. Peter. 1.  that the Prophets were inspired with the spirit of Christ, and prophesied by the instinct of the same spirit. And Paul means the same, where he saith, the Scripture is inspired of God. 
2. Timo. 3.  The uses of these places be, that we acknowledging the dignity and authority of the Scriptures, might take whatsoever is said in the same to be the word of God, and that we should not think it lawful for us by any means, to gainsay his commandments.  
The Apostle goeth forth with the first part of his Oration, 
The dignity that judas had at the first.  and declareth diligently the dignity of judas, which he had aswell as the other Apostles, before he fallen. For he saith: which was numbered with us, and had obtained fellowship in this ministration. For some man might think judas was in deed accounted amongst the Apostles, but for none other cause but to make up the number, being otherwise a vain man & of no estimation. But Peter answereth this objection, saying, he was not only of the number of the Apostles, but had obtained fellowship in the administration. The Evangelists bear witness of the same, accounting him with them which Christ sent forth to preach while he was here on earth, 
Math. 10. Mark. 3. Luk. 6.9. etc.  and which had power given them to work miracles, & which returned to Christ, and told him the good success they had in the time of their embassage. And so little is judas separated from the number of them in any place, that even then the Evangelists say he was of their number, 
Mark. 14.  when they tell of that heinous deed which he committed in betraying of Christ.  
And what shall we say is the cause, 
We must not be offended at the faults, of the ministers of the word.  that so often mention is made of this matter both before, and is now again by Peter repeated? Would the holy ghost either flatter wicked judas, or stain the order of the Apostles with this blot? No. Yea, he teacheth us another thing both most worthy and necessary to be marked, that is, that we should take no offence at the faults of excellent men, and that because of their falls we should not rashly condemn all other of their vocation, which many use foolishly to do in the faults of those of the ministery. For, when they see some great fall in such as before they wondered at, by reason of their sincere doctrine, joined with wisdom and constancy, not contented to be offended at their vices only, they open their mouth against the whole order of the ministry, crying out that they are all dissemblers, and knaves: and going yet farther, fear not to call their doctrine in question and doubt. Therefore jesus Christ foreseeing that the ministers of his word were men, and might sometimes grievously fall, by reason of human fragility, lest any man being offended at their vices, should utterly condemn the doctrine of the Gospel, he would forewarn them by certain faults of the Apostles, & chief by the horrible fall of judas. For if the Apostles had been clear of all faults, we should not without a cause in these days doubt of their doctrine, whom we see oftentimes grievously to fall. But forasmuch as neither the crime of ambition, which Christ many times reprehended in them, nor the fowl fall of Peter denying his master, nor the heinous offence of judas betraying him, derogateth any whit from the doctrine of the Gospel: he is surely very foolish, which is so offended at the vices of the ministers, that for the vices sake, he will accuse the doctrine of truth, of falsehood. Yea, there is no vocation of men, but hath both good and bad in it. And if nothing were wanting in the order of the Apostles by judas fall (for it is supplied by Mathias succeeding) how much less by his fall shall any thing be derogated from the Apostles doctrine. Neither say I this, for that I would open any gap to Ministers to live ever the more lycentiously. For we know that the greater their offence is, the more grievous shall their punishment be. But we give counsel to the weak, that they throw not away the wholesome doctrine of the truth to their great danger, with the naughty life of the Ministers, whereof Christ gave us a warning, speaking of the jewish Scribes in this wise. The Scribes and Pharisees sit in the chair of Moses. All things therefore that they command you to observe, that observe and do: 
Math. 23.  but do not you after their works, for they say and do not.  

The faithful are betrayed by them of their own household.  Moreover, the consideration of these things put away an other stumbling block. For this is the common case of the faithful of Christ, and of all the Church, to be most in danger of their own acquaintance. Godly Abel was slain by his own brother of father and mother. joseph was sold by his own brethren. And Moses finds his brethren the Israelites, (for whose sake he forsook the riches & pleasures of Egypt,) more unkind almost than the Egyptians. 
Psal. 55.41. etc. Math. 10.  David also complaineth most of their lying in wait, which sometimes were of his most familiarest friends. And we daily find that saying of Christ true: A man's enemies be they of his own house. And these things offend many a man, being grieved that their own friends minds be estranged from them, and then begin they wrongfully to deny many things of the doctrine by them preached, supposing it to be the chief cause of such dissension and division. To speak nothing in the mean season of them, which think the conditions of the godly, to be so hard and sharp that a man cannot long continued friendship with them. And this one example answereth all these men, where we are taught how the son of God, the singular pattern of all mildness and humility, was betrayed of his own familiar and domestical Disciple. Why therefore shall we promise ourselves any thing of man's property and condition? Or shall we think it unmeet to be in the same state, that the son of God was in for our sake?  

The horrible end of judas  But let us return to Peter, who as he hath set forth the former dignity that judas had, and his heinous offence: so he lively painteth out his horrible end, and as it were, setteth it before our eyes to look upon and behold, not thereby to satisfy his mind, as one burning in hatred with the remembrance of so wretched a man, but for that he would kindle in all men's minds a certain fear of God, and a desire of true godliness, 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 new Apostle: to th'end they should be brought to a diligent consideration of their office, and to a fervent desire of accomplishing the same. Therefore he saith: And he truly possessed a plot of ground with the reward of iniquity, and when he was hanged, burst a sunder in the midst, and all his bowels gushed out. And it is known unto all the inhabiters of Jerusalem: in so much that the same field is called in their mother tongue, Acheldama, that is to say, the bloody field. It behoveth to consider all these things in such order as they fallen out. For as the Evangelists writ, when judas saw Christ delivered unto pilate, being strike with repentance of his wicked fact, he returns to the Priests, confesseth his offence, and rendereth back the money which was the reward of his wicked treason. But being mocked of them disdainefullye, and rejected, he hurleth the money down in the temple, and getting him from thence, throtleth himself with an halter. The Priests because they could neither with honesty, let the money lie scattered in the Church, nor dared put it among the treasure of the Church, knowing it to be the price of blood, they buy with it a Potter's field to bury strangers in, hereby meaning clean to wipe out the wickedness, whereof they were not long before autors. Howbeit, by this means they purchase to themselves, the perpetual shame of so wicked an act, while by God's providence it cometh to pass, that the field called after the name of the money, that was the price of blood, beareth perpetual witness of their wicked offence. This field Peter saith, judas himself took possession of, both because it was bought with his money, and for that the greatest part of so slanderous a memory belonged unto judas. Furthermore, in these things let us mark first in judas, the sorrows of a boiling conscience, which is plain, were most cruel and more intolerable than the pains of hell, because they were able not only to make him set nought by his money, but also being otherwise a most covetous caitiff, made him hate the same, and brought him to the confession of his fault, which Christ at his supper advertised him of in vain, and made him weary of this present life. Add hereunto his horrible kind of death. He knitteth the halter about his own neck: he is his own hangman, and dispatcheth himself out of life. And for a more aggravation of his cruel death, he braced a sunder in the midst, and all his entrails gushed out. For he well deserved to have his entrails poured forth, which feared not to cell Christ the only Author of true life for filthy lucre. And yet the rigour of God's judgement here ended not, but the remembrance of so heinous an offence endureth for ever. So it cometh to pass that the unhappy child of perdition neither enjoyeth his life long, nor yet the money which he held dearer than his life. Let them set the eyes of their mind upon this glass, whosoever use for filthy lucre sake, and for private gain to betray Christ, to deny the truth, and shamefully to mock the Church of Christ. Let whosoever liveth by blood, well weigh these things, and such as think it a most worthy commendation, to be enriched by wages for their warring, and testify their wealth by gorgeous building, by trimming their sarmes, by costly household stuff, by brave apparel, and sumptuousness in all their doings. For what do these else, but openly bewray themselves to be bloodthirsty, and leave after them the monuments of a life led in cruelty? But whereas some points pertaining to this matter, remain to be spoken in the things that follow. Let the unhappy end of judas, warn us to mortify & slaughter our sins with the sincere fear of God, that we may embrace jesus Christ with sure faith: to whom be blessing, honour, power, and glory for ever. Amen.   

The eight Homely.  FOR, it is written in the book of Psalms: His habitation be void, & no man be dwelling therein. And his Bishopric let another take. Wherefore of these men, which have companied with us all the time that the Lord jesus, had all his conversation among us, beginning at the baptism of john, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. 
Because our Lord and Saviour jesus Christ, would have his Apostles witnesses of our redemption, which he hath purchased unto us by his merit: it shall not be superfluous to consider the more diligently, the things that are said of their calling & ordering. For except we well know these things, their authority shall be of no such weight with us, as it aught to be. Which thing, is the chief cause that their vocation, whom jesus Christ chose while he was here on earth, is written with such diligence by the Apostles, that no man can doubt but they were ordained by God. But because the authority of Matthie should not seem the less, which after Christ's ascension succeeded in the place of judas, & was numbered with the College of the Apostles: Luke therefore so describeth his election, that it may appear he was no less appointed to the administration of this office, by Christ, than the other Apostles. For he neither ran of his own head, nor Peter which propounded this matter to the congregation to be consulted of, doth any thing of his private authority, but falling to prayer with the residue of the Church, leaveth all the matter to the ordering of God, as in the next Homely shall be declared. By which example we learn that Ministers must wait till they be lawfully called, 
Let Ministers wait till they be orderly called.  neither that any man must be permitted, either to thrust himself or any other, into the Ministry over hastily and unadvisedly. For in the Prophet, they are grievously reprehended which run of their own head, 
Heir. 23. Roma. 10.  not being lawfully called of the Lord. And Paul saith: How shall they preach except they be sent? Yet Paul was not ignorant that there were many that preached, 
Galat. 2.  not sent of the Lord, whom in some place he calleth false brethren▪ which crept in being not lawfully ordained, but he affirmeth that such can not discharge their office duly: yea, Christ himself took not upon him the office of teaching, before he was solemnly declared by God the Father, 
hebrews. 5.  to be the teacher of all the world, whereof the Author of the Epistle to the Hebrews maketh mention. Which order, if it be not observed, neither can the people take them for God's Ministers, of whose calling they are uncertain, neither can the Ministers use themselves in their office with such credit and constancy as becometh them. For with what weapons shall they arm themselves against the threats of the world, the attempts of tyrants, & perils on every side, which knowing in their conscience how unjustly they have usurped, can conceive in their minds no hope of God's aid or assistance?  

Prophecies of judas punishment.  But let us return to Peter, who in the beginning of his Oration, as we said yesterday, taketh away the offence, that might rise of judas fall, by referring or sending them to the decree of God's providence, which the holy ghost many years past (& go) revealed to us by David. And because he had made mention of the holy scripture, now he bringeth forth certain testimonies of the same. And omitting the testimonies wherein judas transgression (which before was sufficiently declared) was prophesied, he rehearseth only those that are extant of his horrible punishment. And he joineth two testimonies together, whereof the first is taken out of lxix Psalm, & the other out of the Cix. Psalm. It is written (saith he) in the book of Psalms: let his habitation be void, and no man dwelling therein, and let another take his Bishopric. And it maketh no matter that in all those Psalms David speaketh of his enemies. For where in the persecution which he suffered under Saul the tyrant, he bore the figure of jesus Christ: whatsoever things are spoken of his enemies, are to be referred to Christ's enemies, and specially to judas, which was as it were of all other the standard bearer.  
But before we speak of his punishments, 
The providence of God doth not warrant wickedness.  this is not to be passed over, that the holy ghost would not only prophecy of the treason that judas committed, but also of his horrible punishment. For where judas betrayed Christ, being provoked with covetousness, & not for that he would further the redemption of mankind, according to God's ordinance, his transgression can be excused by no means, but deserveth grievous punishments. And this is the trade of all the wicked, which if we observe, it shall easily appear, that God's providence defendeth them not, nor that our sins aught to be laid to God's charge: forasmuch as men sin of their own voluntary accord, who unless they be born again, of the effectual power of God's spirit and grace, can of themselves do nothing else but sin. Yet because it is evident that all things are ordered by his providence, sins may not be exempt or taken from his governance, unless we will deny the omnipotency of God, and attribute unto man, power to do any thing against the will of God. The providence of God stayeth not in the sin of man, but going further, prescribeth due pains for sins, and appointeth divers executors of the same pains, according to his own pleasure. Therefore let us acknowledge God for no author of our sins, but rather an avenger, and by the consideration of his providence, we shall by and by perceive, that all his judgements are righteousness and truth.  
But let us see the pains, 
The punishments of Christ's enemies.  wherewith God in times passed both punished judas treason, and also useth to revenge the wickedness of all his enemies. These are both many and sundry, whereof David maketh large mention in the places above rehearsed. But Peter in this place is contented with two, which are both evidently perceived in judas, and comprehend in them almost all other. The first is expressed in these words: Let his habitation be void, and no man dwelling therein. Here he threateneth them with destruction, 
Destruction.  and that they shall be driven out of their own houses and dwellings. These things seem to agreed with that curse of Moses: Thou shalt build an house, and another shall devil therein. For where he saith: 
Deuter. 28.  Let no man be dwelling therein: it appeareth it is to be understanded of the posterity of the wicked, which deserve with their fathers to be driven out of their dwellings, and to be scattered abroad. And this is a most grievous punishment, if a man well weigh it. For it comprehendeth all the adversity, that a man can suffer either in body or goods. For war, and whatsoever mischances war bringeth with it, goeth before destruction. After that cometh poverty, famine, labour, care, thought, shame, and a continual intercourse of calamities, which is not finished, but with consumption and pining away, and many times leaveth behind it a shameful memory of wickedness. All which things, no man can doubt but happened to judas. For although it may seem he escaped the long and tedious calamities of this life, by speedy hanging of himself: yet his posterity could not escape the judgement of God. And what calamity they suffered, may easily be gathered by the universal destruction of the jewish nation. For judas alone is not in all the blame, that Christ was betrayed and crucified, but the whole Nation also with him, the chief heads whereof, hired judas to take so wicked an enterprise in hand, and with their whole consent allowed the counsel of those heads before pilate the Precedent, 
Math. 27.  crying: Crucify him, crucify him, his blood be upon us and upon our children. And the justice of God ceased not long, but required the innocent blood of his son at their hands. And that that Christ many times threatened them, not long after came to pass. For Christ thus threatened them. Jerusalem, Jerusalem, which killest the Prophets, and stonest them that are sent unto thee. How often would I have gathered thy children together, as the Hen gathereth her chickens, and thou wouldst not? 
Math. 23.  Behold thy house is left unto thee desolate. And again: There shall not be left here one stone standing upon another, 
Math. 24.  which shall not be destroyed. In another place also he declareth, & that with tears, the destruction of the unhappy City, saying: The days shall come upon thee, that thine enemies shall cast a bank about thee, and compass thee round, and keep thee in on every side, and make thee even with the ground, and thy children which are in thee, 
Luke. 19  and they shall not leave in thee one stone upon another, because thou hast not known the time of thy visitation. If a man would compare the history and state of the jews at this day, being scattered over all the world, with these sayings: he should see those things most truly fulfilled, which the Lord before prophesied. 
Rome many times spoiled & ryfled.  The same judgement of God felt the City of Rome likewise in times passed. For where after the subversion of the jews, she drawn the sword against the Church of Christ, & all to imbrued herself with the blood of the Saints. God at length requited her. For within an hundred thirty and nine years space, 
Rome taken seven times within .139. years.  she was taken seven times, and came into the hands of barbarous nations. First the Visigothes, having Marychus to their Captain, took the City and ryfled it, the year of our Lord, four hundred and twelve. Then four and forty years after, the Vandali, under the conduct of Genserichus took her, and in the rifling of her, spared no kind of outrage that the most covetous enemy useth in the spoil of a City. After them, followed a people called Heruli, which having one Odacre to their general, entered and took her, the year of our Lord. CCCC. lxxj. At which thing, Theodoricus king of the Eastern Goths, having indignation, took her likewise. And when Bellisarius about a fifty years after, had recovered her again, within twelve years after that, Totylas an Eastern Gothe got her by treason, spoiled and set fire on her, disarmed her of her holds, and razed even to the ground, more than the third part of her, and set fire on the capitol, with many other public and private buildings. And so returning from Rome, suffered not one man or woman to remain alive in her, insomuch that the same City, which was sometimes, Lady Mistress of the world, was left clean destitute of any man dwelling in her. And although Bellisarius, the year following repaired the same again: yet being called back to Byzantium, he was feign to leave the City to Totylas to be taken and sacked again. Infinite examples of this sort might be showed, which testify, that most certain destruction hangs over the heads of the enemies of Christ and his Church.  

No dignity, or other pre-eminence can deliver us from God's judgement.  The other kind of punishment is: And his bishopric let another take. By the which words he declareth that such kind of men by no manner dignities, or other excellent privileges that they enjoy, can escape the imminent judgement of God. For whatsoever excellent and singular gifts they have obtained through the goodness of God, be taken from them and given unto other: as judas hereof is a most manifest example: He was called to be an Apostle, and therewithal was (as it had been) the steward of Christ. Therefore great was his dignity, and such as passed the dignity both of king & Emperor. Hereunto is to be added his continual conversation with Christ, and that he saw and heard many things with the other Apostles, which many Prophets and righteous men (although they greatly desired the same) could neither see nor hear. But all these could not help this unhappy body, which deserved through his falsehood to be bereaved of them all. For he departeth this world with an horrible end, and the dignity of his Apostleship is cast upon Matthie. The like judgement of God is seen in Saul, who was so bold as to persecute David, bearing a figure of Christ. For as soon as he had once purposed that thing in his mind, the good spirit of God was taken from him, & the evil spirit of Satan entered in his place, wherewith he was continually haunted, until that both he killed himself, & left the kingdom to David, to possess. Hereto is the sentence of Christ to be applied: To every one that hath, shall be given, 
Math. 25.  and from him that hath not, shall be taken even that he hath. For, they by Christ's judgement are said to have, which being endued with the gifts of God, acknowledge them in themselves, and use them with all their power, to the glory of God, and the salvation of many. And God of his liberality and bounty increaseth his gifts every day in them, and maketh them more and more to appear. But they which neglect them, as though they had received none at God's hand, and applying their own business, have no regard to that that appertaineth to the glory of God, they are at length so punished for their negligence and contempt, that they are deprived of all their graces, they become infortunate, despised, and utterly shamed. For that sentence shall remain for ever, neither shall it be broken with any force of the world, which God speaketh among other things to Hely the Priest, in his wrath, showing him how he should be punished: I will honour those that honour me, and they that despise me, shall come to shame. 
1. Samuel. 2  And in another place he threateneth extreme ignominy and shame to the wicked, which regard not the glory of God: I will (saith he) send a curse upon you: 
Deuter. 28.  and will curse your blessings: yea, curse them will I, if you do not take heed. Behold, I shall corrupt your seed, and cast dung in your faces, 
Malach. 2.  even the dung of your solemn feasts. I would we did often consider these things in these days, and then would we not marvel how all they have lost their authority and estimation in the Church & common weal, which aught to be reverenced. The Bishops complain of this misfortune, & can not tell where the authority of the Church is become. But they should cease to complain and marvel, if they would remember the counterfeiting of true doctrine, their buying and selling of holy things, the corruption of manners, the covetousness, and pride, & many such other like, brought into the Church by their means, whereby they have abundantly declared themselves to be rather the successors of judas, than of Peter. The teachers of the Gospel also complain of the contempt of their office and ministry, saying, that the authority of ecclesiastical discipline, is utterly extinguished. And it is no marvel, considering that in their number also, a man may see very many of small ability to set forth God's glory, and other some, under the fair colour of evangelic doctrine, given to covetousness, fraunching and feeding, to pamper their bodies, and to satisfy their lust. Therefore the dignity and authority due to the Ministry, is of right taken from them. Whosoever therefore will keep and maintain, the degree and authority wherein God hath set him, let him principally have a care to set forth the glory of God, let him urge that, and, in despite of the world study with all his power to advance the same, and not serve one nails breadth from his vocation and duty.  

Peter exhorteth to appoint another in judas room.  Now let us come to the other part of Peter's Oration, wherein he exhorteth the congregation to choose another in the room of judas. Where he deduceth his arguments aptly out of the Oracles of the Scripture aforesaid. For he seemeth thus to say: because the holy ghost (long time since) prophesied that judas should betray Christ, and after his horrible end of life, should leave his Bishopric and Apostleship to another: we must seek one to succeed him out of the number of them, which have continued with us, and have seen all the things, that Christ did while he was here on earth. And Peter's argument is very worthy to be considered: which being made in few words, is this in effect: Another must have judas Bishopric according to the Oracle of the holy ghost: Ergo, it is our parts to provide a worthy and meet successor in his place. And at the first sight this seemeth to be an absurd consequence. For, be it that another must have judas bishopric, shall it therefore follow that the Apostles and they that were gathered with them, must choose him, that should have his Bishopric? But all this countenance of absurdity quickly vanisheth away, if we consider the office that the Apostles sustain by reason of Christ's office. For Christ being ready to leave the world, 
Math. 24.  commended the cure of his Church to them, and they were of the number of them, which should give meat to the lords family, as we read Math. 24. Therefore, where it is chief requisite for conservation of the Church, that there be worthy and fit Ministers appointed: Peter not without a cause, gathereth, that it appertained to them to ordain a new Apostle, because there was a manifest Oracle of the holy ghost apparent, touching the placing of another in judas room.  

How we should read the scriptures.  We are taught by Peter's example, how we should be occupied in reading of holy Scripture. For here must we always have our vocation before our eyes, that whatsoever belongeth thereto we should think spoken to us. 
Roma. 15. 2. Timo. 3.  For the Scriptures are given of God for our learning, as Paul witnesseth. Therefore great is their error, which read the holy books with no more heed, than if they were profane writers, having their minds as they read, occupied with other cogitations, as though the reading of scripture, were appointed but for delight, or to pass the time away. Let us therefore well mark, what commandments and examples belong to our vocation, that we may continued in the same, and declare our industry toward GOD. For in thus doing, a minister of the word shall think, whatsoever things are spoken by the Prophets or Apostles, touching the administration of the same word, to be said unto him. And they that be Magistrates, let them think whatsoever is said in the Scriptures, touching the duty of Officers, with examples of ancient Magistrates, whether they be good or bad, to be spoken unto them. The same shall private men also do, of what state or condition so ever they be. So shall it come to pass that with a certain godly delight and pleasure of mind, they shall receive incredible profit by reading of the Scriptures.  
Let us examine the words of Peter, wherein two things most appertaining to this present purpose, are handled. First, he teacheth what manner of person should be choose to the room of an Apostle. Then he defineth the office or duty of an Apostle. And of these two he so disputeth, that they may serve to the institution of all Ministers, of the word, & of the congregation.  
To the first part appertaineth this saying: 
What manner of men should be choose into the ministry.  Wherefore of these men which have companied with us, all the time that the Lord JESUS had all his conversation among us, beginning at the baptism of john, until that same day that he was taken up from us, must one be ordained. etc. Peter requireth here two things of great weight. The first is a sure and sound knowledge of jesus Christ, and of all the things he did, while he was amongst his Disciples. For using an Hebrew phrase by two contraries, that is to say, of going in, and coming out, he includeth all things that ever Christ did. Yet lest any man should take occasion hereof, over curiously to inquire after every thing, he compasseth this knowledge within certain bounds, that is to say, the baptism of john, and the glorious ascension of Christ into heaven. For before Christ was baptized of john, 
Luke. 2. Mark. 6.  he led a private life in Nazareth of Galiley, behaving himself obediently to his Parents, and exercising the Carpenter's craft, as may be gathered. But the things that concerned our redemption, and belonged to the office of the Messiah, he then went about when he had been baptized of john, and was authorised by the visible anointing of the holy Ghost, 
Math. 3.  and by the testimony of the father which was heard from heaven. For which cause, the Evangelists contented with the describing of his incarnation, touching his nonage and childhood, have written very little. For the holy ghost meant hereby to bridle the foolish curiosity of man's wit, which not many years ago uttered and set forth itself by no simple writers I warrant you: who have compiled us the life and whole childhood of Christ, to the great mockery & open scorn of the Christian profession. Howbeit, Peter thinketh the knowledge of these things sufficient and enough which Christ did, after he was so solemnly admitted and put in office. And this knowledge was necessary, because Christ ordained his Apostles to be faithful witnesses of his doings. Secondly, he requireth a certain and evident sign of perseverance and continuance. For he would have none choose out of that number, which were yet but novices and newly entered into Christ's religion, but such as began to follow Christ, from the beginning of his conversation amongst men, and so continued with him, being neither feared with danger of persecution, nor offended with the cross and his ●launderous death. And these things should now a days be observed, in choosing & ordering of Ministers, if they had any care of the Church, which challenge greatest authority over the same. For it is plain that the chief duty of the Minister standeth in teaching, as God saith by the Prophet: In the priests lips should be the sure knowledge, that men may seek the law at his mouth. 
Malach. 2.  For he is the messenger of the Lord of hosts. But how shall he teach who is unlearned and rude himself? Surely, Paul in a Bishop requireth this thing chiefly, that he be able to teach, and that not only the plain doctrine of truth, to the more tractable sort of men, but also that he be able to refel and convince such as shall gainsay and contrary the same, 
1. Timo. 3. Titus. 1.  whereof there is always a great multitude. Therefore in a Minister of the word, the knowledge of Christ and his mysteries is necessary, with all the things that concern the articles of the Christian faith, and the duty of the faithful. There is required of him diligent reading of the Scripture, wherein he aught to be well exercised. He hath need of the knowledge of the tongues, that in reading the Scriptures he depend not upon the sense of others, and be constrained to look with other men's eyes, and to go with other men's feet. Furthermore, it is meet he be furnished with the Arts of speaking, that he may perceive what to propound, in what place, and after what sort and order. All which, are of such weight, that Paul not without a cause exhorted Timothy, to continued on still in reading, who yet he confesseth of a child had learned the Scriptures. Moreover, whereas infinite dangers hang over the function of Ministers, boldness of mind is requisite, lest being overcome with fear of peril, he draw back or stick in the midst of his course. But this shall chief be perceived by perseverance or continuance, whereof no doubt he had given manifest tokens. The same hath Paul observed likewise, where he showeth us that a Bishop should not be a young scholar or Novice, 
1. Timo. 3.  lest being puffed up with sudden dignity, he commit some thing dishonest or uncomely, and give occasion to the adversary to reprove him. Yea, and Christ himself at his last supper commends his Apostles, whom it is plain, 
Luke. 22.  were subject to many faults and infirmities, chiefly for this cause, that they abode with him in all his temptations.  

The office of Apostles and Ministers of the word.  But let us see Peter's last words, where he defineth the office or duty of an Apostle. Let one be appointed (saith he) which may be a witness of his resurrection. First, he will have a partner or fellow joined with the eleven, not a servant whom the rest at their pleasure might command. For he knew that equality was needful to be amongst Christ's Ministers. Then he calleth him a witness, which name Christ called them by a little before he went from hence. And the often repetition and diligent consideration of this name, is not a little profitable. For hereby, the worthiness of the Christian faith, and certainty of the doctrine evangelical may be perceived, because Christ had not only preachers of the things he did, ●ut also sworn witnesses, which wrote and delivered to us the faith in him. Last of all, he showeth whereof he should bear witness: namely, of his resurrection. Which is not so to be understanded, as though the Apostles should preach of nothing else but Christ's resurrection, but he thought hereby to express the chief article, wherein all the other be contained: yea, which plainly teacheth whereto all the other are to be referred. For verily the preaching of his death, is of necessity included and joined 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 died, he must first speak of that nature of Christ, in the which he was able to dye. He must teach therefore that the son of God, which is of one everlastingness & substance with the father, at the time appointed, took man's nature in the virgin's womb, in the which, after many and divers troubles of this life, at length he suffered bitter death upon the altar of the Crosse. Therefore he that will be a Preacher and witness of the resurrection of jesus Christ, must omit none of the things that went before the same. But there is another cause also, why Peter would make mention of the resurrection. For this is the end & accomplishment of our redemption, as Paul showeth at large in the first Epistle to the Corinthians, the xu Chapter. For sin is the sting & power of death, whereunto all men were subject. But that death is overcome and vanquished, the resurrection of Christ doth manifestly declare. Wherefore sin also, by means whereof death had power over us, by the merit of the same Christ, must needs be taken away. And if the guilt of sin be taken away, & death spoiled and unarmed, than who seethe not how the Serpent's head is all to crushed, and the tyranny of the Devil utterly subdued? In deed he rageth yet, and maketh an horrible ado, but Christian minds are not afraid of his terrors. For how should he be able to hurt us, who having the darts of sin and death taken from him, is all naked and of no force? But this Christ hath taken away, while he purged the sins of the world, upon the aultare of the Cross, and by his glorious resurrection hath killed the force of death. Therefore, sith Peter will have him, which must be taken into the number of the Apostles, to be a witness of Christ's resurrection, he appointeth him the same office that the residue had, to whom it was said: Go ye into all the world, 
Mark. 16.  and preach the kingdom of God unto all creatures. Whosoever believeth and is baptised, shall be saved. In the mean season, they that in these days, will be called and taken for successors of the Apostles, are admonished of their duty. For although no man can require of them, to be such witnesses as saw Christ's resurrection, yet their office is, truly and boldly to bear witness of Christ, and of all those things that he aswell did, as suffered for us: that all men may understand, how the redemption and salvation of mankind, is contained in Christ only. For whosoever will be taken for Apostolykes, being puffed up only with the bore name thereof, and neither can nor will preach: they are not the right successors of the Apostles, but foolish Pastors, such as are described in Zachary, the xj Chapter. And on them, that sentence of Paul may truly be spoken: Woe unto me, if I preach not. 
1. Corin. 9  It is our parts to acknowledge the goodness of God, which would have his son to dye for our sins, and to rise again for our justification, and hath also given us most faithful witnesses, of Christ's most profitable resurrection. Let us therefore believe their testimony, that being born again of the seed of the immortal word, we may be made the heirs of God, and coheir with jesus Christ: to whom be blessing, honour, glory, and power for ever. Amen.   

The ninth Homely.  THAN they appointed two, joseph which is called Barsabas, whose surname was justus, and Mathias. And when they prayed, they said: Thou Lord which knowest the hearts of all men, show whether of these two thou hast choose, that he may take the room of this ministration and Apostleship, from which, judas by transgression fallen, that he might go to his own place. And they gave forth their lots, and the lot fallen on Mathias, and he was counted with the eleven Apostles. 

The choosing of Ministers must be done duly & orderly.  AS the Church hath great need of Ministers of the word, by whose mean it may be instructed and confirmed in the knowledge of God, and mysteries of the true faith: so it behoveth that the same be duly & truly choose and ordained, that all men may perceive they be choose and appointed of God. Which thing was the cause, that in the election of a new Apostle to be put in the room of judas, the primitive Church proceeded with so great circumspection & deliberation. And the holy ghost would have all this history diligently described, for that a sure rule and precedent might be left to them that came after, whereby to order the election of their Ministers. The first thing herein to be observed, is, that S. Peter referreth all the matter to the congregation, to be discussed by their whole consent and counsel. We are taught hereby, that nothing aught to be appointed or decreed in the Church, by any one man's private authority. 
1. Cor. 3. Roma. 1. 1. Timo. 3. Math. 24.  For where the Church is, as Paul saith, God's building, and God's husbandry, yea the household and family of God. Not man must take upon him so much authority, as to think he hath power given him, to prescribe any thing of his own head. And although the rashness of some go so far: yet he shall little profit amongst the true sheep of Christ, 
john. 10.  which use to hearken and follow the voice of Christ only. But let us return to the narration of the history begun by Luke, who having recited Peter's oration, now rehearseth the election of the new Apostle, which we must diligently expend in every point. First, he showeth that two be openly named, and set in the sight of the whole congregation. Then with godly and devout prayer they commit the election itself unto God, whose will and pleasure they seek to inquire by religious lots.  
Then they appointed two (saith he) joseph which was called Barsabas, whose surname was justus, and Mathias. Although the order how 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 could not pretermit the judgement of the Church. It seemeth therefore every man's 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 either joseph or Matthy should be choose to that room, as men who excelled the others in all kind of virtues. And both of them undoubtedly was such, that whether had had the place, the lot could not seem to have erred. When they were named, they were bidden stand forth, that all men might look upon them and know them.  

Let Ministers be choose openly, before the congregation.  And this example of the Primitive Church is very notable, whereby we are taught that the election of Ministers of the word and of the Church, should not be done in corners secretly, and within the house by a few people, but should be done openly in the sight of the congregation, and before all the people. 
1. Timo. 3.  For if a Bishop must have the testimony of them that be without, as Paul saith, how much more aught he to be well known to them over whom he is put in charge? Which thing if it be not observed, or be neglected, either obscure or unknown people, either else wicked and infect with corrupt manners, shall be appointed over the Church. And they shall be overseers of the Church, which deserve not the lowest room in the Church. This we are taught by the rites of the old Testament, where, 
Levit. 8. Numer. 30.  by God's commandment, Aaron and his children were openly choose into the holy ministry, all the people looking on. Neither let it trouble us, that Paul seemeth to give authority to Titus and Timothy to choose Bishops. For he would not have them of their private authority to do any thing, but according to the duty of Superintendentes, to take heed that such as were worthy and meet, might be choose for Ministers. And it is not likely, that they had more granted to them, than the Apostles had, which without the Church's counsel, would never do any thing in this matter. For not long after they chose Deacons openly before the congregation, 
Acts. 6. & 14. cap.  and Paul and Barnabas by election ordained Elders in every congregation.  
Hereby is reproved, that most corrupt and pernicious usage of choosing of ministers, which many years hath born all the rule in this matter. Where many times some one person, in many Churches useth to choose and order Ministers of his own authority. Wherein chief, Abbots, Bishops, and provosts, be to blame. And many of them also that glory in the name of the Gospel, & will be taken for reformers of the Church, handle not the matter much better. For while they put Monks and Bishops out of their usurped possession (as right is) yet they restore not to the Church the liberty, which by tyranny they took from it, but at their own pleasures administrate the things used before time, usurped by the same Bishops and Monks. And hereof in many places sprung that preposterous order, for such to choose and order Ministers of the Church, as neither well know the Ministers, nor yet the Churches, over which they are set. And because many naughty affections are joined with ignorance, they are many times therewithal so led out of the way, that without all regard of religion in so weighty a matter, they seem to mind none other thing, but to show the power they have over Churches, with as great pride as the Bishops and Monks did before them. Which evil and inconvenience, unless it be shortly repressed, it will bring us forth both Simony, & the deadly confusion of all ecclesiastical discipline. And all this we are bond to the Bishops of Rome for, which have extorted from the Emperors, by bloody wars, that they alone might have authority to give Bishoprics, and all other whatsoever ecclesiastical Benefices. There be yet in Germany not a few places, which can remember these battles, & the Christian bloodshed about the ●ame. Certes it is manifest, that Henry the fourth being Emperor, both for this & divers other causes, joined battle and fought with the Popes in open field threescore and two times. And at length through the craft and counsels of the Bishops, 
The year of our Lord 1122. Look the Chronicle of Vrspurgensis.  had his own son as an enemy, sent by them against him into the field, who at length perceiving their subtlety and sleights, began to withstand them, but being overcome with their importunity and boldness, granted 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 utterly lost, which liberty, whosoever will have restored again, be they Ministers or Magistrates, they must know that they aught all to labour, to have the ancient usage of choosing Ministers to be restored again.  
Now to come to the exposition of this present history: when they had set two before the congregation, joseph and Matthy, men furnished and endued with all kind of virtues: yet none of the Apostles would take so much upon him, as to pronounce whether of them should be Apostle: nay, they thought it not safe to commit so weighty a matter to the number of voices, but turning to devout prayers, refer all the success of the matter to the infallible judgement of God. For they say: Thou Lord that knowest the hearts of all men, show whether of these two thou hast choose. etc. This is a singular document of godly minds, and of such as will not over boldly challenge to themselves any thing in God's causes. Which example if they would with like religion imitate, which now a days have the handling of Church matters and affairs, many things undoubtedly would succeed more happily than they do.  

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 think it the duty of the Church in this case, being lawfully assembled, to say aside all private affections, & to search out such, as to whom the function of the Church, may safely and conveniently be committed. And here we principally require a fervent desire of religion, whereunto fasting was wont to be joined, 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 judgement of men. But the most commodious and safest way is, to refer all the success of our counsels to the judgement of God. Although I am not ignorant, that we find certain places of Scripture, whereby Ministers might seem to be choose by the judgement of men, 
1. Timo. 3. and .5. Titus. 1.  and the matter appeareth not to have been determined by lots, as here it was, whereunto these sayings seem chiefly 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 do, as ministers and guides, the order and precedent of the Primitive Church standing still in force, the which for divers and weighty causes, is necessary to be observed still in the Church. For, first it is evident that the Church is the household and family of God (as was aforesaid) wherein the Ministers be as it were Bailiffs and Stewards. 
Math. 24. 1. Corin. 4.  Howbeit, none that is wise taketh so much upon him in another man's house, as to prescribe at his pleasure either the most underling servant or else the Steward of the same. What absurdity therefore shall it be for any man, to be so bold in the house of God to do it, and to commit a matter of so greatweyght, to the judgement of our blind reason? Further, in the choosing of Ministers, no man will deny, but that the chiefest regard aught to be of the mind. For in the mind is the residence of such virtuous qualities, as the holy ghost requireth in a Minister. But I pray you what man judging of another man's mind can be sure of his judgement? Must we not confess, that men herein are deceived every day● since at length we find by evident tokens, how naughty they are, whom before we took for very perfect people? The Apostles may herein be examples unto us, who were ignorant a great while what judas was, although he were a thief, & such a one as rob God of his honour. But God is of such property & condition, that he can be beguiled with no craft or dissimulation. For he seethe not only what is without us, but searcheth the hearts and reins, yea, he foreseeth the thoughts and counsels of men, long before they arise in their minds. Therefore all this matter can be to no body more safely committed, than to his judgement. Which thing chief moved the Apostles in this business, to say: Thou Lord which knowest the hearts of all men, show whether of these twain thou hast choose. etc. In the which words they plainly confess, what moved them to run to the judgement of God. verily, for that they were not able to see into the hearts of other men. Whereas we therefore cannot but confess the same likewise, in our choosing of Ministers: we must needs seem over rash, if we will make ourselves judges in a matter, where the mind is chief to be considered. Last of all, the manner & order of election which the Apostles used, both getteth the Ministers no small authority in the minds of the hearers, & encourageth them also against the menaces and attempts of the wicked, and other dangers hanging over them. For thus it cometh to pass, that the very enemies (if they will confess a truth) cannot suspect the Ministers either of temerity or falsehood. For who can be thought to have crept into the Ministry by unlawful means, or through favour and authority of men, which is declared a Minister by the judgement of God? Or who with a safe conscience dare either contemn or hate him, whom he knoweth to have been elected and ordained by his own prayers, & the prayers of the whole congregation? In like sort these things animate and embolden the Ministers, a thing very necessary for them, against the threats and attempts of this world. For where they know they are not elected by the counsel and favour of man, but by God's ordinance: they may assure themselves of God's aid and assistance, if they will be faithful in their office. They know it is said unto them: Be not afraid of their faces, for I am with thee to deliver thee, saith the Lord. Again: 
Hiere. 1.  they may be sure they shall find God a revenger and punisher, if they be slothful, wicked and unfaithful in their office. For they know that it is said to all Ministers which is spoken to the Prophet: If I say unto thee, concerning the wicked man, that (without doubt) he must dye, and thou givest him not warning, nor speakest unto him, 
Ezech. 3. and .33.  that he may turn from his evil way, and so live: then shall the same ungodly man die in his own unrighteousness, but his blood will I require of thy hand. The consideration whereof me thinketh gave such boldness to the Prophets and Apostles, that neither the flatteries of false brethren, nor the threats of wicked enemies, could daunt or discourage them. For after this sort Amos the Prophet deluded the crafty counsel of Amasias. For where he exhorted the Prophet to fly away, lest jeroboam the King should say hold on him, for his sermons that were so full of threats and rebukes, and so come in danger of adversity: he answered on this wise: I am neither Prophet, nor son of Prophet, but a keeper of cattle. 
Amos. 7.  Now as I was breaking down Mulberries, and going after the cattle, the Lord took me and said unto me: Go thy way and prophecy unto my people of Israel. etc. By the which words the Prophet means that he did nothing of his own head or private counsel, but went about the office enjoined him of God, and that therefore he could not give over the charge, that God had laid upon him. The same Amos in the third chapter saith: When the Lion roareth, 
Amos. 3  who will not be afraid? Seeing then the Lord God himself speaketh, who will not prophesy? Hereto are to be referred, the things, that the Apostles did with like courage, before the counsel at Jerusalem. For when they were forbidden to preach any more in the name of the Lord jesus, they answered: We must rather obey God than man Again: Whether it be right in the sight of God to hearken unto you more than God, 
Acts. 4. &. 5.  judge ye. But for what cause had it been lawful for the Apostles thus to say, if they had not certainly understood, they were called and choose to this office by God. And surely in vain shall a man look for such boldness of speech, and affiance in doing, in those which through favour, and by unlawful means, creep into the Ministry before they be called. For knowing in their conscience how they come in by craft, and being in their dangers, by whose mean they come to such promotion, they dare do no notable thing in setting forth the truth and glory of God, but playing the egregious tryflers, study to please both God and man: yea, at the length casting aside all fear of God, they give themselves wholly to hunt for worldly praise, & so like rats perish by bewraying themselves, 
Galath. 1.  because (as Paul saith) they be not the servants of God, but men pleasers. Therefore whosoever would have in the Church the ancient authority of discipline, and the boldness of the Prophets and Apostles in the Ministers: and to be short, the old integrity and soundness of the whole Church: let him labour to revoke and call again this ancient order of choosing of Ministers, showed us by the example of the Apostles.  

The lot of ministery, or Apostleship.  But before we go from this matter: it is requisite to see with what words, they describe the office of the Apostles. They call it the lot of the Ministry and Apostleship. By this word lot, they allude to the manner of casting lots, whereby a litlte after, they mean to inquire God's mind and pleasure. But in the division of things, a lot is oftentimes taken for a part or portion of any thing that falls to us by lot. In the which sense, they here call the lot of the ministery or Apostleship, a part of the same. Therefore they oftentimes acknowledge and confess an equality of state and condition among the Apostles. For if Mathias received a part of that Ministry, which was as well committed to Peter as others: then none of them obtained the whole, whereby he might be called the head or Lord of others. Neither could Peter's authority in preaching the Gospel, be greater than either johns or Mathias, because they all received but one and the same commandment of the Lord jesus, as is plain. Again, they join the names of ministery and Apostleship together, both to withstand ambition, and to fortify the worthiness of the office. For where it is a ministery that is here entreated of, it is foolishness and great absurdity, under colour thereof to seek reverence of the people, or to exercise tyrannical Lordship over them. But rather it behoveth us to observe the rule of Christ: 
Math. 20.  Whosoever will be great among you, let him be your minister, and who so will be chief among you, let him be your servant. And for this cause Paul should be preferred before many of the Apostles, 
1. Cor. 15. 2. Cor. 11.12.  because he laboured more than all the other in the Church of Christ. There is a preposterous order in the Church in these days, where they are counted the first and chief, that labour lest in the ministry of the Church, that live most pompeously of all others upon the Church's goods, and which heap up treasures to them and their posterity of the same. Again, lest the name of ministery might seem to signify any vile or base condition, & that the contemners of the Gospel should take no occasion of ungodliness thereby, nor the Ministers themselves esteem ever the worse of their office, they make mention also of an Apostleship. By the which word we are taught that they are the Ministers of Christ & his Church which are occupied in that ministry. For an Apostle signifieth as much as a Legate or one that is sent. But he is no Legate that runneth of his own head, and handleth his own matters, but he that is sent from a more excellent and superior, and is appointed for the entreaty and discussion of public affairs. In so much that Legates are not esteemed with wise men, so much for their own people sake, as they be for his worthiness from whom they are sent. And the Apostles were sent from jesus Christ, as we heard before, who would have them to be witnesses over all the world, of the redemption and salvation of mankind, which he had purchased by the merit of his incarnation and death. Such therefore aught they to be esteemed, and not to be contemned because of their outward port, which is vile and abject in the sight of the world. For it is Christ's saying: If any man receive whomsoever I send, he receiveth me. And whosoever receiveth me, receiveth him that sent me. 
john. 13.  And Paul to the same purpose saith: We be messengers in the room of Christ, 
2. Cor. 5.  even as though God did beseech you thorough us. Therefore even as in the Apostleship the ministry must be considered, lest the Ministers puffed up with ambition, aspire to Lordship and bearing of rule: so in the ministery let both the Ministers and hearers remember the Apostleship, lest either the hearers contemn the Ministers, or the Ministers thinking to slenderly of the ministry, forget their duty and dignity.  
Now let us come to the last part of this place, wherein is declared, 
Mathias, is choose by lots.  how they sought the will and pleasure of God by casting of lots. They gave out their lots (saith he) and the lot fallen on Mathias, and he was counted with the eleven Apostles. Here we first have to speak of lots. For there are places of Scripture not a few, wherein soothsaying Arts, and curiosity of man's wit, in searching for secrets and things to come, are earnestly condemned. See Leviticus the ix and Deuter. viii. Chapter. And the Prophet Isaiah in the eight Chapter, calleth all men to the law and testimony, & as for all other means of seeking God's counsel, he forbiddeth with great authority. And Micheas in the fifth Chapter excludeth out of the kingdom of Christ, all soothsayers, and such like rabble of men. 
Unlawful lots.  But we must mark how there is two kinds of lotteries or casting of lots: the one lawful, the other unlawful. That is unlawful, when they go about after the curiosity of man's brain, by sciences condemned of God, to search out secrets, and what is to come, the knowledge whereof belongeth not unto us. This the Astrologers use which write Prognostications of the course and success of years to come, according to the Clouds, the Planets, and influences of heaven. Which kind of men reigneth now a days amongst Christian men, not without the great shame of christian religion. To these may we join those, that when they have the hour of one's Nativity, look upon the Ascendent, and according to the position and figure of heaven, pronounce of the course of his whole life, of the nature, conditions and disposition, and come to such impiety, that they put man the excellentest creature of God, yea, 
Geomantie is a kind of profession, consisting of circles and figures made on the ground.  and Lord of all the things that God hath created, under the rule and governance of the Planets and stars. To these appertain they which are given to the study of Geomantie, and think they are able to foretell the success and effects of all things. And as many as by any Art forbidden by God, search after secret matters and things to come. For where these men of a curious audacity go about to pierce into God's secrets, their boldness must plainly be judged to be wicked. 
Lawful lots.  The lawful kind of lottery or drawing of lots is, when the success of a thing lawful, yea, necessary, and belonging to us, is committed by lots to the judgement of God. And this is used commonly, for the more authority of things in hand, and for the avoiding of contentions, which men, led with hatred or private lucre, use for to seek. And this kind of drawing lots Solomon showeth us, where he saith: 
Prover. 18.  The lot pacifieth variance, and parteth the mighty a sunder. The usage of this kind of lottery is very ancient, and the very Ethnics thought it not irreligious or unlawful. Homer writeth that the Greeks in times past used it, when they chose any out of the number of the valiant Captains, to fight with Hector, demanding the combat. The Romans used the same, when they sent forth their Magistrates to bear rule abroad in the Provinces, because they should not seem to take authority or bear office, without the God's appointment. The Israelites also were commanded to divide or distribute the land of Chanaan by lots. 
Numer. 33.  And the use of lots in the dividing of inheritance, hath been used amongst us, & may be retained without hurt of Christian religion, so it be not corrupted with any other kind of superstition. Therefore the Apostles in this doing, take no ungodly thing in hand, but are only careful to understand God's will, and to that end make their hearty and faithful prayer before. And it is plain by Solomon, that men in these days also should not offend, if they would use lots with the like godliness or religion, in the like case. For he separateth them far from things chaunceing by casualty, and putteth them under the governance of God's providence, 
Prover. 16.  saying: The lots are cast into the lap, but the ordering thereof standeth all in the Lord.  

Mathias is choose Apostle, and Bars●bas refused.  But joseph is pretermitted or put back, and Matthie appointed to succeed judas, in the room of an Apostle. But as far as may be gathered by this place, joseph to man's judgement seemed the meeter and better man, who beside the surname of Barsabas (which signifieth the son of an oath, that is to say, one most faithful and true of his word) was also called justus. And as touching Mathias, there is nothing mentioned in the Scripture, beside his bore name. Yet he in the judgement of God, is preferred before the other. This thing serveth both for our instruction and consolation. For it teacheth us not to be proud of the judgement of men, and of the great estimation they have us in. For as men may be deceived in their judgements: so they oftentimes change their judgements, as they see men's fortune useth to change. And there are examples in all Nations, which teach us that they have been thrown into extreme ignominy, which not long before, that many headed beast the people, extolled above the stars. Let us therefore seek to stand upright in God's judgement, who as he cannot be deceived, so whom he once favoureth, he never casts of, if that they continued in their duty. Again, this example comforteth us, when we see ourselves charged with the unjust preiudices of men, or rather altogether rejected. For than we must not think, that therefore God also contemneth us, forasmuch as he dependeth not upon man's authority, but many times chooseth the despisedst among men, to the weyghtiest and greatest affairs, to th'end that all glory may be given to him, and that no flesh should eralt itself in his sight. See 1 Cor. 1. Moreover, we must not pretermit to consider in this place how neither joseph, nor yet those that favoured him murmured or grudged when they heard Matthie admitted by the Lord. Neither is it like that joseph was discouraged therefore, forasmuch as he knew there were divers other states and callings, wherein he might declare his obedience and service unto God. Let us follow the example of so great modesty, and being content with our estate, let us not covet to climb any higher, lest we rashly accuse the judgement of God, and while we think ourselves worthy of greater honour, be found unworthy of that place that God hath set us in. There be many implements in a well stored house, and also great diversity among the same. The chief room the Apostles are worthy of, which they obtained through the mere favour of God. They continued in the same room and place with constant faith, contemning themselves living innocently, and charitably, whose steps whosoever will follow, they shall live an immortal and blessed life with them in Christ jesus our saviour: to whom be blessing, honour, power, and glory for ever. Amen.    

The second chapter upon the Acts of the Apostles.  

The tenth Homely.  WHEN the fifty days were come to an end, they were all with one accord together in one place. And suddenly there came a sound from heaven as it had been the coming of a mighty wind, and it filled all the house where they sat. And there appeared unto them cloven tongues, like as they had been of fire. And it sat upon each one of them. And they were all filled with the holy Ghost. 
Among the promises wherewith our Saviour jesus Christ useth oftentimes to comfort his Apostles, there is none more often repeated, than that promise' touching the sending of the holy ghost. For where he saith they should be feign to plead, their causes before Princes, and Rulers, he putteth all fear out of their minds, in that he saith, they should have the holy ghost to counsel them, who should furnish them with Arguments, and all kind of utterance. And when he was near unto his death, he iterateth the same promise of his spirit three or four times, which he saith, should be unto them a Comforter, a Counsellor, and a guide in all they should go about. Finally, when he was risen from death, he both admonisheth them again of his promise, and commandeth them to wait for the same holy Ghost at Jerusalem. And this so diligent a repetition of his promise must not be thought superfluous. For it served both for the instruction of the Apostles, lest either they should run unprepared to the function of so high an office, or else through fear of danger should be dismayed or discouraged. And it is very profitable for us in these days, for we may gather hereof, that the Apostles doctrine is inspired from God, and may not without manifest impiety, be despised. But lest any obscurity or ambiguity of so great a matter might remain, it behoved that the spirit so often promised, should not come into the minds of the Apostles, by any secret manner of inspiration, but visibly, and not without public miracle. Which thing, Luke showeth both was done, and how it was done, in this place he declareth diligently, and with great perspicuity. It is an History very worthy, whose circumstances every one, should be thoroughly considered.  

After what sort the Apostles received the holy Ghost.  Before we enter into the Evangelists words, something must be said touching the holy ghost, that we may well understand what the Apostles received. First, we must not imagine, that before this time, either there was no holy ghost, or that the Apostles were wholly destitute of him. For, that he is from everlasting, of the same substance that God is, it is plain by many testimonies of the old Testament. David verily confesseth, that all the hosts of heaven were made by the breath of the lords mouth. And Peter teacheth us that the Prophets in times past, 
Psalm. 33.  were inspired with the spirit of Christ, by revelation of which spirit, they prophesied long before, both the afflictions that Christ should suffer, 
1. Pet. 1.  and also the glory that he should have. Also the Archangel Gabriel promises that Marie the Virgin should conceive and bring forth, 
Luke. 1.  through the operation of the holy ghost. As touching the Apostles, there is no man will affirm, that is in his wits, that they utterly lacked the spirit of God, until this day of Pentecost. For although their weakness and imperfection was great: yet they both knew jesus Christ, and plainly confessed, 
Math. 16. john. 6.  that he was the promised Saviour of mankind, which thing, as Christ testifieth, they could not do, without the revelation of the holy ghost. Neither must we expound this History of the substance of the holy spirit, as though the third person in Trinity (as ancient writers call it) had come down and been enclosed in the minds of the Apostles. For this person can be contained in no one place, but (which is a sure and certain note of godhead) entereth through all things, and filleth all places both in heaven and in earth. To the which thing David had a respect where he said: Wither shall I go from thy spirit, or whether shall I go from thy presence? If I climb up into heaven, 
Psalm. 133.  thou art there: if I go down into hell, thou art there also. etc. Therefore it is manifest, that all this History aught to be expounded, of the operation and gifts of the holy ghost. And the Apostles are said to receive the holy ghost, because the same (which otherwise is incomprehensible) wrought effectually in them, and endued and furnished them with all manner of gifts, as was meet to the execution of so weighty an office. After which sense every where in the Scripture, they are said to have God, and the spirit of God present in them, in whom he worketh, and who suffer themselves to be guided and directed by him: and they lack God and his spirit, which withstand his working, and rather give themselves to the unruly desires of the flesh, and the world, than unto the governing of the holy ghost. Yet these things shall appear more plain by the context of the History, wherein first we will note the time, than the Apostles people, and last of all the manner of this sending, all in order.  
Luke beginneth with the description of the time, 
I The holy Ghost was sent at the feast of Pentecost.  not so much for Historical order sake, and to purchase and get credit to the thing that was done, as to advertise us of very great mysteries, whereof the divine providence had chief a consideration. It was the day of Pentecost, which otherwheres the scripture calleth the feast of weeks, or of new corn, because on that day the showbread of new corn was offered. It took the name of Pentecost amongst the Greeks, of the number, because it was celebrated the fifteth day after Passeover or Easter. He that will see the Ceremonies observed on that day, may look them in Levit. 23. and Deut. 16. 
Levit. 23. Deut. 16.  The chief thing here to be considered, was the remembrance of the law, which the Scripture saith, was given that day and uttered by the mouth of God's Majesty. It shall appear that this day, was appointed by God for this business, not without a cause, if we consider the number of people which used to be present at this feast, and well mark Christ to be the truest, and best expositor of the old law. For it is every where seen that God useth to notify and publish to all men, the things that concern our salvation. For he would have (as Paul saith) all men to be saved, and to come unto the knowledge of truth. 
1. Tim. 2.  It was therefore most commodious, that the preaching of the Gospel should begin upon one of the greatest holy days, 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 divers nations, might after a sort prepare for the Apostles, the way of preaching. And the Lord observeth in the Apostles, that thing which we read himself observed, while he was on the earth. For as he chose public places always to preach in: so was he wont on the holy days to go to Jerusalem, that aswell his doctrine as miracles might be known to the more people. Yea, he would be crucified at the feast of Passeover, that the knowledge of his death being so profitable, might the sooner, and the wider be published abroad. It shall be profitable for us diligently to mark the tokens of God's goodness, which teach us, that the redemption made by Christ jesus, is offered of God to all men, and appertaineth to all men, neither can we have any surer consolation, any where in our temptations. verily Satan will not lightly deny, that jesus Christ is a Saviour and a Redeemer. But he useth this policy in assaulting our faith, that the redemption which is by Christ, appertaineth not unto us, and teacheth us to measure the merits of Christ and the limits thereof, according to our worthiness or unworthiness. And it cannot be choose, but here our faith must quail, forasmuch as there is no man, but finds himself most unworthy of salvation, when he thoroughly hath considered his own nature. But the consideration of those things, which teach Christ to be the universal Saviour of all them that believe in him, and a most bountiful Author of health, that is glad to benefit most men, doth most strongly prop and bear up our faith thus faltering. But the other cause is more diligently to be searched, where we said that the spirit of Christ was given in Pentecost, because of the law once published on that day. It is manifest that all the things which happened to the jews, were shadows and figures of things to come, to the accomplishment and performance whereof, jesus Christ from everlasting was ordained, and appointed. Therefore Augustine's observation seemeth to me neither superfluous nor curious, who in the consideration of this present History, compareth it with the figure of the old Testament, touching the setting forth of the law, where there is a great likeness of all circumstances, and a just proportion or measure of mysteries on both sides to be observed, which we have thought good to expound by Austin's words. A sheep is slain (saith he) the Passeover is held, and within fifty days after, the law written with the finger of God, is given to make us fear. 
The Epistle to januarye. 119.  Christ is slain, who like a sheep was led to be offered, as Esay witnesseth. The true Passeover is celebrated, and within fifty days after, the holy ghost which is the finger of God, is given to make us to love. etc. Yea, Paul the Apostle diligently compareth the preaching of the Gospel, which began at Pentecost, 
2. Corin. 3.  with the publishing of the law, and by that comparison proveth the authority of the Gospel. And the Scripture showeth that Christ is the end of the law, 
Math. 5.  whereof he professeth himself to be a true interpreter. Therefore there could be no fit time choose to send 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 old and new Testament, and not two divers as the Manychies in time passed dreamt. For Christ would not take upon him to have interpreted the law, if it had been published with any other spirit than the spirit of God, neither would have commended and celebrated the memorial thereof, with so wholesome a miracle. Further, we are taught that the true sense of the law can be gathered of none other, than of the spirit of Christ. For where Christ only hath satisfied the law, to whom the law led us as a guide and Schoolmaster: they shall in vain travail about the understanding thereof, 
Galat. 4.  which are destitute of the spirit of Christ, and faith in Christ, which he worketh in us. Which thing is the cause that Paul saith, the jews have yet the veil before their eyes, 
2. Corin. 3.  by reason whereof they cannot look upon Moses face, that is, they cannot understand the true and plain meaning of the law. Therefore the jews and false Christians, the maintainers of man's righteousness, object to us in vain the law, and works thereof, whereas Christ is both the end of the law, and without him there is no true knowledge of the law. But in the mean season the contempners of the old law are reproved, who think there is no more use of the same to be had among the Christians. As though the will of God were not the same now, that it was wont to be, and as though we also had not need to be led by the hand of the law unto Christ, that distrusting our own righteousness, we might learn to take hold of the righteousness of God, that cometh by faith in jesus Christ. In deed we confess that the Ceremonies of the law are abholished, because all figures are fulfilled in Christ: yet the use of the law remaineth whole and sound, whose duty it is to teach us our unrighteousness, and corruption of nature, and all our satisfaction for the same to be in Christ.  
Furthermore, it behoveth to consider the people of the Apostles, that we may understand what they were doing at this time, 
II The state and condition of the Apostles.  where certain things are to be repeated out of the first Chapter. First, we herded how they obeyed the commandment of Christ, being now ready to ascend into heaven, who bade them return to Jerusalem, and there to wait for the spirit which he promised them. Therefore they return thither and there abide, unto this day in the which the spirit is sent, as a little after we shall see, where Luke saith plainly, this happened at Jerusalem. Moreover, he attributeth unanimity and concord to them. For they went not dispersed up and down the City, neither was there such brawl and contention between them, as was wont to be, but they tarried with one accord, all together in one place. Add unto these a third point, whereof mention also is made before, how they continually persisted in prayer. For it is not to be thought that they were become ever the slacker in praying, seeing they were compassed about with danger on every side, and (as appeareth by choosing of Mathias) prepared themself diligently to the administration of their office.  
These things serve for the public instruction of us all. For they teach us how they aught to prepare themselves, 
How men must prepare themselves to receive the holy ghost.  which desire to have the holy ghost given unto them, and to have his gifts increased in them. Hereof we have need by reason of our inward and natural corruption, wherewith, unless we be born again, we shall not see the kingdom of God. We have need of the same spirit, because of the world and the desires of the flesh, wherewith we be many times revoked from the way of salvation. 
john. 3.  We have need also of the same by reason of temptations, wherewith Satan oftentimes goeth about to bring us in doubt of the certainty of our salvation and redemption, and would easily overcome us, except we were confirmed with the spirit of Christ, which (as Paul saith) is the sure earnest, and pledge of our salvation. But the same spirit entereth not into a froward soul. 
2. Corin. 1.5. Ephes. 1  Therefore we have need to prepare ourselves, that we may be meet to receive him. First therefore obedience is requisite, whereby it behoveth us to be in subjection to the will of God, and to his precepts: yea, even in those things that to our reason seem dangerous, hurtful, or superfluous. For, by what means shall we think, it will come to pass that they shall have the spirit of God given them, which are not ashamed to rebel, against God? 
Psalm. 50.  God can not abide that they shall glory in his law, and in his word, which run on in disobedience. How much less will he vouchsafe, to give his holy spirit to such? Furthermore, it is meet that they be of one accord, and in charity together, which shall receive the holy ghost. 
john. 13.  For where God himself is charity, he requireth earnestly the study thereof in those that be his: yea, Christ appointed it as a Cognizance for his to be known by. And it cannot be that Christ will judge them worthy of the spirit of Christian brotherhood, that are divided by hatred, envy, contentions, and open enmity, and so declare themselves, to be strangers from the body of Christ, which is the Church or Congregation. Moreover, unto the study of concord, and obedience, must be joined fervent and continual prayers. For, although God promise' his spirit freely, and giveth the same of his mere grace, he will yet have us to pray to him, and aswell doth the majesty of God require we should pray to him, as the duty whereby we be bond to him. Neither can we declare any more manifest token of our faith, than if we go about by prayer to obtain those things, that belong to our salvation. Therefore we hear David say: Make me a clean heart, O God, and renew a right spirit within me. 
Psalm. 51.  Cast me not away from thy presence, and take not thy holy spirit from me. And we say every day as Christ commandeth us: Let thy kingdom come. Yea, Christ himself promises us that we shall not ask God his spirit in vain. Where he saith: If you being evil can give good gifts unto your children, 
Luke. 11.  how much more shall your father of heaven give the holy spirit, to them that desire it of him. Therefore let us in these days join together these three, obedience, unanimity, and prayers, after the example of the Apostles, and then shall we perceive in ourselves a marvelous coming forward in true godliness, and a most wholesome increase of the holy ghost.  

The spirit of Christ, is the Author of concord & holiness.  Furthermore, the consideration of the Apostles teacheth us, that the spirit of Christ which worketh by preaching of the gospel, is a spirit of concord and holiness, and not the Author of dissension and carnal liberty, as some in these days cry out, which by this means would bring the doctrine of the gospel in suspicion and hatred, because (say they) it is the seed of dissension, and a planting of licentious living. But we may easily answer their slanders. For as the Apostles being at unity and concord received the holy spirit: so it is plain that after they had received him, their concord was not disturbed, but every day more and more confirmed. And the same effect of the spirit is in all them that believe. For, it cannot be that he can be Author of discord amongst them, whom, being knit together in one head jesus Christ, he maketh members of one, and the same body, and coheir of the same kingdom. And as it is impossible, that the members of one body, quickened with one spirit can be at variance together: so can they not strive amongst themselves, which are brought by the doctrine of the gospel unto Christ, and are endued with his spirit. As touching that our enemies object to us the liberty of the flesh, we deny it. For whosoever hath any taste of the doctrine of the gospel, shall confess, that the preaching thereof beateth down the same. Neither doth the spirit of Christ by outward word only oppugn the same, but it also consecrateth the minds unto God, that they, which a little while ago were the bondslaves of sin, are now become the Temples of the living God. In the mean season we deny not, but there are many which abuse the colour of the gospel, to sow dissension, and to plant liberty. But aught the gospel to be charged therewith? I pray you what wise man condemneth the Magistrate, because divers under the colour thereof, have become tyrants, and oppressors of the liberty of their Country? Why do we not rather mark the use of the Magistrate, which is appointed for that end, that the lust of private people should be restrained, and violence and tyranny be bridled. Even so let us confess that the right use of the Gospel and effect of the holy ghost is, only to set up true concord, and holy honesty of life. Nay, if we shall confess the truth, there is none other concord acceptable before God, than that which is among the faithful in jesus Christ, which are born again of the word and spirit of God. Neither can there be any other true holiness and innocency, than that whereof Christ's spirit is the Author. For that holiness which men counterfeit without his spirit, is hippocriticall, and is not able to abide the judgement of God, as strange from the righteousness of Christ, which useth to supply all the defects and wants of the faithful.  

The manner how the holy ghost was sent.  Now to these aforesaid points. Luke joineth the manner of his sending, which was visible, both because the Apostles might conceive, through presence of the spirit, the greater confidence and boldness to go about their office, and also for our cause, that it might appear how jesus Christ never forsaketh his Church, but defendeth it by his invisible grace, which he declared by the sending of his holy spirit. For hereto serveth that notable promise: I will not leave you comfortless. And again. 
john. 14. Math. 28.  Behold I am with you until the end of the world. But touching the manner how this thing was here done, three things remain to be discussed.  
First, there was suddenly a noise from heaven. And it is not without a mystery, that these things come to pass suddenly or unlooked for. 
Suddenly a noise came from heaven.  For this is always God's usage, that he then most truly performeth his promises, when we least look for them, yea when there is no more help remaining in man. So he performeth his promise, in delivering his people out of the bondage of Egypt, four hundred years after the Israelites were bereft of all liberty, and were constrained to behold most horrible examples of Tyranny, in their new born babes, and have nothing safely to trust unto. So in this place he sendeth the holy ghost now suddenly, & when they least thought of it, whose coming he had deferred now a xj days long. We are taught by these examples, patiently to wait for the promises of God. For where God is truth itself, he cannot deceive. And forasmuch as he is our Lord, & we his servants, it becometh us to attend his leisure, and not to prescribe him any time. Tarry thou the lords leisure (saith David) be strong and he shall comfort thy heart, and put thou thy trust in the Lord. 
Psalm. 27. Habac. 24.  And the Prophet saith: If he tarry, yet wait thou for him. For in very deed he will come, and not be slack. And such a noise and sound came from heaven, because we might know, that the holy Apostles endued with an heavenly and divine spirit, were become preachers of an heavenly and divine doctrine, and not man's, the authority and credit whereof might be called in doubt. This serveth to confute the foolishness of such, as with the rich glutton, require teachers to come from an other world, from heaven, or from hell. And whatsoever things are said of man's salvation and duty, they reject with this scoff, saying: there was yet never none that came either from heaven or hell, to tell us what is there to do. So they disclose how their wicked minds are void of all religion. For unless these wicked men had utterly put away all shamefastness, they would know that the son of God came down from heaven into flesh, and rose again from death, and most faithfully declared unto us, the mysteries of the kingdom of heaven. They would know that the holy ghost came down from heaven, and spoke these things by the Apostles, which they have taught us, touching the mean of our salvation, and what our duty is. But he that would require any new kind of learning, yea though an Angel brought it from heaven, he aught not to be believed, 
Galat. 1  but accursed.  
Secondly, a certain blast or violent wind rushing in, 
A vehement wind filleth all the house.  filled all the house where the Apostles dwelled. And that the spirit is signified by blast or wind it is no doubt, because the very name of spirit is a borrowed speech, and the divine power is so called, for that it pierceth and by his power conserveth all things. And the Hebrues use this word Ruach, which is as well used for the wind, as for the spirit. Christ would in this place therefore use the token of wind, to set before our eyes as it were, the strength and efficacy of the holy spirit, which is incomprehensible to man's capacity, and can be attained to, by no power of man. It is better to here himself interpretate the same thing. For reasoning with Nicodemus, of the operation of his spirit, by the which, they that believe are born again, he saith: The wind bloweth where it will, and thou hearest the noise thereof, but knowest not whence it cometh, 
john. 3  nor whither it goeth. For as the wit of man could not hitherto show us, for a certainty, the causes and beginnings of the wind, although they have long and much searched for the same: so the operation of the holy spirit, far passeth the capacity of man, although we effectually feel the same in our hearts. And even as the blowing of winds can not be let by any device, or force of men: so the spirit of Christ which worketh by the gospel, fears not the strength of men, nor is not hindered thereby to show his power, where and when he will. Yea foolish and ridiculous is the endeavour of them whosoever will strive with God, to bring the spirit and word of God to their bent, & will hold them within bounds of them appointed. Examples hereof we have every where, but the Apostles examples of right, aught to have the first place. They were commanded of the Lord, that they should fill all the world with their preaching. This seemed a thing impossible to be done, by simple unlearned men, & despised people. Yea, as many as were counted either of power or wisdom in the world withstood them. Yet the spirit of Christ by the ministery of the Apostles burst into all the world, which this vehement blast here did foresignify, and in despite of the world, and Prince of the world, the doctrine of the gospel was published throughout all Nations. Let these things comfort us against the vain enterprises of the world and tyrants, which study to stop the course of the gospel. For Christ liveth still, which from high derideth the counsels of them, and whose spirit bloweth where he will, 
Psalm. 2.  and is not ruled at men's pleasure.  

Cloven tongues, as they had been of fire.  Thirdly, there appear cloven tongues as it were of fire, which when they were settled upon the heads of each of them, they were all filled with the holy ghost. We said the wind was a token or sign of the holy ghost. But here cometh a visible sign also of the presence of the spirit, that there might be no doubt at all thereof. For this is the manner and trade of God, to declare by outward tokens, the inward and spiritual gifts, which are conceived by faith only, and have their being in the mind. The which by reason of the proportion and infallible truth of God, whereof they are signs and seals, use to be called after the names of the things that they signify. By this means it cometh to pass that Luke reasoning of the tongues which sat upon the Apostles heads, so speaketh of them as though the spirit himself had sit on their heads. But it is evident that these tongues were neither essentially the holy ghost, nor yet had the holy ghost included in them. For who will say the substance 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 will think the holy ghost which pierceth through all things, and whom the scripture teacheth to be every where present, can be enclosed in so small a thing, as a tongue? Besides, Luke says not that the holy ghost sat on their heads, but that their minds were filled with the holy ghost. And the holy ghost should in vain sit upon our crowns, unless he entered into our minds & showed forth his power and efficacy. Therefore the tongues were tokens of the presence of the holy spirit, neither could the name of holy ghost for any other cause be applied to them, than by reason of proportion and similitude that is between them, as even now was said.  
Furthermore, as in all other signs which God accustometh to use, there is perceived to be a great likeness with the things that they signified: so here also the presence of the spirit, could by no other sign have been more evidently and properly expressed. The likeness of tongues was most agreeable with the Apostles office, whom God had appointed to be preachers. The division of the same tongues represented the gift, which they chief had need of, because they must bear witness of Christ in all Countries, and be understanded of all men. And the element of fire signified, that the voice of the Apostles should be effectuous through the working of the spirit. For by this the spirit as by a bright brenning fire, consumeth all the things in us that are carnal and earthly. By the same, the spirit kindleth the minds of men with the love of heavenly things, that leaving all earthly things behind them, they may aspire to the only eternal goods of the heavenly kingdom. With this the holy ghost warmeth men that are benumbed with sin, and maketh them meet and nimble to all good works, and to do all things in Christ. And this fervency and fiery zeal is the proper mark of them, which are led with the spirit of Christ: Which spirit who so ever feeleth to be quenched in him, let him cease to glory in the spirit. I could here rehearse divers other effects of Christ's spirit, but that there is more commodious place to speak thereof in the sermon following, where it shall be declared what the spirit wrought in the Apostles. Let us acknowledge the truth and goodness of Christ, whereby he would thus provide for his Church. And let us prepare ourselves after the ensample of the Apostles, that we also may be endued with the spirit of Christ, and inflamed with the holy love of God, that being found stout in the duties of Christian life, we may be taken for the true children of God, and coheir of jesus Christ, to whom be blessing, honour, glory and power for ever. Amen.   

The eleventh Homely.  AND they began to speak with other tongues, even as the same spirit gave them utterance. There were dwelling at Jerusalem jews' devout men out of every nation of them that are under heaven. When this was noised about, the multitude came together, and were astonished, because that every man heard them speak with his own language. They wondered all, and marveled, saying among themselves: Behold, are not all these which speak of Galiley. And how hear we every man his own tongue, wherein we were born. Parthians and Medes, and Elamytes, and the inhabiters of Mesopotamia and of jury, and of Capadocia, of Pontus and Asia, Phrygia, and Pamphylia, of Egypt, and of the parties of Lybia, which is beside Siren, and strangers of Rome, jews, and Proselytes, Greeks and Arabyans: we have heard them speak in our own tongues the great works of God. They were all amazed and wondered, saying one to another, what means this? Other mocked saying. These men are full of new wine. 
ALthough the promises of our Lord and saviour jesus Christ, were first made to the Apostles, and may seem to belong to them only. Yet is it manifest that the same are general, and to be extended to all them that do believe. For as the Apostles, because of their imperfection, and other faults, had need of the holy ghost, and without the help of him, could not discharge the office committed to them: even so we have need of the same spirit, because if we be destitute of him, we can neither order our life christianly, nor hold the certainty of faith against the temptations of Satan. Therefore the consideration of this present history no man aught to think either unprofitable or superfluous, which both strongly maintaineth the authority of the Apostolic doctrine, & also instructeth us many other ways: For it teacheth us how we should prepare ourselves to receive the spirit, & how we should judge the spirits. As touching the first, was spoken yesterday. The other may be learned by this present place. For Luke goeth on in the description of the history, & declareth the effects of the holy ghost, which he wrought aswell in the Apostles, as in their hearers.  

The gift of tongues.  And beginning with the Apostles, he attributeth two things unto them, which they received by the operation of the holy ghost. The first is that by and by after they had received the holy ghost, they began to speak with strange & divers tongues. This is so great & wondered a miracle, as I know not whether ever there happened a greater amongst men. For who is ignorant how much labour and industry is required even from our childhood, to learn divers tongues? We see that men grown in years, are scarce able to learn any one tongue, and the perfect use thereof. But the Apostles, men of ripe years and well stricken in age being, idiots and unlearned, which had spent their childhood and youth not in the study of learning, but in handy occupasions, even in a moment, become notable and excellent in the knowledge and use, not of one tongue, or two, but of all tongues at once. Who here acknowledgeth not the evident work of God? Who reverenceth not the operation of the holy ghost? For what could the industry, or dexterity of man's wit, have done in so short a time?  
Neither was this miracle superfluous, as serving only for bore and vain ostentation (as the things done by jugglers are) but very profitable and necessary for the Apostles, in discharging of their duty and office. For where jesus Christ had appointed them to be teachers of all the world, that through their ministery, the doctrine of the Gospel might be published among all nations: it was necessary, they should be understanded of all nations. But how could all men understand them, if they could have used but their own tongue only, in every place? Yea I think they found no greater lack hitherto in their office, than that they perceived themselves destitute of so necessary a knowledge of tongues. And so great was the incommodity of the diversity of tongues, which the bold enterprise of man's pride (as Moses showeth) brought in: that by means hereof it seemed the most wholesome doctrine of the Gospel was hindered, and the passage thereof into divers nations stopped. But God in one sound, taketh away all this impediment and stoppel, and the Apostles even in the first coming of the spirit, feel themselves eased of that difficulty, which was thought would much have hurt them. Hereof may be learned a common and general comfort, that none walking in the vocation of God, despair of his help & favour. God useth to cast many things in the ways of such, which seem to be impediments, whereby they can not go through with their charge and calling. But God means not so much to hinder them, as to try their faith and patience. Therefore it behoveth us with constant faith, and good courage, to set on the things that pass man's strength, and we shall find God true and faithful in the things that seem impossible to us to be brought to pass. So neither banishment, nor stuttyng tongue could let Moses, from bringing Israel out of Egypt: Yea when the read sea was in their way, and stopped their passage, while they followed God's calling it was taken out of their way, and dried up. I pass over infinite examples of like sort, which are to be seen every where, aswell in holy, as profane histories. Whosoever therefore are appointed teachers or magistrates to govern the people, let them remember these things, & take unto them good courage of mind. Let private men also be mindful of them, and go forward with like constancy in their vocation. For God will finish the work he hath begun in us, so that we repent us not of the labour that must be taken for his sake.  
Let us also mark in this place, 
The Apostles are not licenced to preach till they were well instructed.  how Christ jesus which chose ydiotes and unlearned men to be Apostles, would not give them licence, to preach abroad in the world, till he had made them perfect, and learned in all things parteyning to the office of preaching. For they which a little before, understood none but the Syrian tongue, and not that neither so perfectly, but by the pronunciation (as appeared in Peter) they were taken for Galileans: they now come forth furnished with the knowledge of all tongues. Besides thexact understanding of the old Testament, which the same spirit taught them, as appeareth by their sermons. This condemneth the insolent barbarousness of the Anabaptistes, that step from the Plough, and Cart unprepared into the Pulpit, and then think themselves very Apostolic fellows, when being destitute of all good learning and manners, they can contemn all kind of knowledge, and pervert the whole order of the Church. But so far are they from being defended by the Apostles example, that rather the authority thereof, sendeth them to learn the things, that are needful for a minister of the word. Paul certes would have the rector of the Church, to be instructed with ability, and sufficiency to teach, and requireth in him, not the bore knowledge of the Articles of faith and salvation only, but such a knowledge, as whereby he may be able to confute the adversary. Therefore he commandeth Timothy whom he witnesseth, was brought up of a child, 
1. Tim. 3. Titus. 1.  in the study of the scripture, to be diligent in reading. We confess in deed, there is no need of all those tongues now, which the Apostles by miracle understood: nor it becometh us not, to require the same of God, who if he had need of new Apostles, could both easily find them, and also furnish them with meet gifts. But we require chief the knowledge of those tongues, without the which, the books of holy scripture can not commodiously and sufficiently be declared: I mean the Hebrew and the Greek tongues, the one having the old Testament written in it, and the other the new Testament, published by the Apostles. And Paul in a certain place says, that the chief use of tongues is, in the interpretation of the holy scripture. 
1. Cor. 14.  Which things whosoever lacketh, he shall never attain to the certain knowledge of holy scripture. For while they depend upon other men's interpretations, they become like unto those that see with other men's eyes, hear with other men's ears, and go with other men's feet. There is needful to the understanding of these tongues, the knowledge of histories, and specially the science of utterance, which whosoever lacketh, certes, I will say, he shall do very little good in the ministery of the Church.  

Schools.  But because all these things are not bestowed upon men miraculously, and that that we read chanced here to the Apostles, happeneth to few others, therefore our industry, our labour, and continuance in study is requisite, where we may both perceive how necessary Schools and Universities are and also, how needful it is to have teachers to train up youth for the ministery of the word. And I think there is none ignorant, what a special care was had alway of schools amongst the people of God. For hereunto is to be referred, all the things written of the children of the Prophets, and of the Colleges, whereof the holy Prophets Samuel and Elizeus had the rule and governance, with great care and diligence. And in the Prophet we read how they are grievously reprehended which went about with dissolute manners and conversation, to corrupt the young men, appointed for the ministery of the Church. 
Amoz. 2.  Truly the godly Princes in times passed, perceived of what profit it was, for the setting forth and maintaining of religion, to have Schools duly and truly appointed, who for the preservation and continuance of them, thought good to provide for them, both by their counsel and authority, as appeareth easily by the foundations of most ancient Colleges: 
Ruffinus in the Eccles. history, the first book and chapter.  Which after they had degenerated, that they were become the dens of idle men, given to the throat and belly, or of peevish superstitious: then sprung thereof the horrible ruin and decay of the Church. Which julian the Apostata, a subtle and crafty man, well forespyed, who for this cause commanded that the Christians should be kept from learning, that through ignorance and lack of knowledge, the subtlety and mockery of Philosophy, might take place. Therefore if Christian Princes will not be taken for followers and fellows of julian, let them know that the providing and caring for Schools, belongeth to them principally.  
But let us return to the Apostles, who we said erewhile were instructed with the gift of tongues by the holy ghost. 
The holy ghost changeth our tongues, and teacheth them.  For although this seemeth to have come to pass in the Apostles only: Yet is it further to be extended: For this is always the effect of the holy ghost, to change and instruct the tongues of the believing. For because the natural man perceiveth not the things belonging to the spirit of God: therefore he can not reason of them as meet is. And as often as he goeth about to dispute of divine matters, so often he bewrayeth his folly and infancy, which thing chanced to the gentle Philosophers, as Paul says. Besides, that man is delighted in vanity, 
Rom. 1.  and rejoiceth in filthy talk, and oftentimes giveth the bridle of his tongue to blasphemy, as every day may be seen in the daily communication of the children of this world. Over and beside these mischiefs, he cannot speak, not not when he would be taken for most religious. For when he goeth about by prayer to crave the help of God, his mind is pulled away either by vain thoughts, or else he is troubled with the conscience of his sins, that he can not pray with sure affiance of mind, and the prayer that is without faith can not avail. But the spirit of Christ remedieth all these faults. For where he regenerateth the minds of men, and poureth into them the true knowledge of the mysteries of salvation: he maketh us able to reason of the nature of God, of his will, and of his judgements. And the tongues which were used to blasphemy, backbiting, railing, perjury, filthy talk, and all kind of uncleanness, he loseth them to praise God & to give him thanks, and maketh them speak those things that set forth the glory of God, and serve to the edifying of other, & to abstain from those things that corrupt good manners. Again, because he is the spirit of adoption, and beareth witness, that we certainly be the sons of GOD. He is the author that we dare call upon GOD the father, and distrust his good will and favour no longer. And Paul expresseth this effect of the spirit, saying: You have not received the spirit of bondage to fear any more: but you have received the spirit of adoption, whereby we cry Abba, Father. And again: Because you are sons, 
Rom. 8. Galat. 4.  God hath sent the spirit of his son into our hearts 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 heard. 
john. 14. &. 16.  This spirit likewise withstandeth the cogitations of the flesh, and inflameth the minds, as they are praying with the desire of salvation & glory of God. Besides that, the spirit of Christ worketh here a new miracle: For as he divided the tongues of the Apostles, that they might be able to speak the languages of all nations: so he giveth to the faithful of all nations, one and the same tongue, whereby in all parts of the world, they invocate one and the same father, with one and the same sound, and with one and the same faith. And so those tongues be knit again in one, which the insolent and bold presumption of man had divided in sunder. And this seemeth to me to be that tongue of Chanaan which the Prophet said the Cities of Egypt, 
Esay. 19  and all nations should speak.  
And if the holy ghost change the tongues of men so that he maketh them to speak the things that are holy and godly, and which edify many, 
Against blasphemers and filthy talkers.  and make them with sure confidence to ask help of God: than it easily appeareth with what spirit they are led, with utter blasphemies, and cursings with open mouth, which breath out the poison of slander, and cursed speaking, which offend the minds of many, with their impure and filthy talk, having no regard, neither of age nor sex, and which in prayer are either altogether cold, or else invocate creatures, and are not afraid to ascribe to them, the glory due to God alone, or else are void of that sure trust and affiance, which they should call upon God with. For these are not the effects of that holy spirit, but of that malign and unclean spirit. And Christ says, The mouth speaketh of the abundance of the heart. 
Math. 15.  Therefore the hearts of such are undoubtedly possessed of the unclean spirit of Satan. Christ therefore doth not without a cause confess, that we shall either be justified or condemned by our sayings. 
Math. 12.  And David among the precepts of life, numbereth this very gravely as the chief: Keep thy tongue from evil, and thy lips that they speak no guile. Add hereunto, 
Psalm. 34.  that Paul the Apostle commandeth all scurrility of tongue and filthy communication to be far from the mouths of Christians, 
Ephes. 4.5. Collos. 3 Psalm. 141.  and numbereth filthiness of speech in that roll, for the which the wrath of God cometh upon the children of disobedience. Let Christian men therefore have this prayer of David often in their mouth: Set a watch O Lord before my mouth, 
The holy ghost maketh men bold in the confession of Christ.  and keep the door of my lips.  
Let us consider the other effect of the holy ghost, in the Apostles, which we may gather of the whole context of the story. The same is a bold confession of jesus Christ, devoid of all fear. For they begin openly, every where to preach him to every one that they meet, & with divers languages they set forth the great works of God, as they that heard them bear witness. For they call the preaching of Christ or the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the great and wondrous works of God: because that in Christ, the whole majesty of God is most evidently, of all other things seen. And although there are many works of God, whereby he showeth us his nature and power: yet amongst them all this work that Christ did is the chiefest. For in him the rigour of God's justice was seen, who would not have his own son spared, to th'end our sins should be purged with due punishment. This also declareth the unspeakable favour and mercy of God, wherewith he so tenderly loved us, that he had rather see his own son dye on the cross, than that we all should be condemned. Herein also appeareth the infallible truth of God. For he that would not then deceive us, when his sons life was in hazard, how should he deceive us in other things. This commends to us beside, the invincible omnipotency of God, which being covered with vile and mortal flesh, was able to vanquish Satan, and all his power, together with sin, death, & the gates of hell. This is an argument of his unsearchable wisdom, whereby he could invent such a remedy for the redeeming of mankind, which both served to set forth the mercy of God, and also satisfied the rigour of God's justice. To conclude, whosoever well marketh the things that fallen out in Christ, he hath evidently perceived the majesty of God, as far forth as the same may be perceived of us, living in this prison of the flesh. Therefore the Apostles are truly said, to have set forth the great wonders of God, when they preached Christ.  
Now this other effect of the holy ghost is to be extended to all true believers. For as the Apostles which forsook Christ not many days before, by reason of fear, and kept themselves close for fear, with the doors shut about them, assoon as they were endued with the holy ghost, laying all fear aside, begin to preach Christ openly, and in that City that shed his blood, and where Christ's greatest enemies bore all the rule, and feared not the multitude which was thither gathered: so whosoever that spirit inspireth, he so boldneth them and freeth them from fear, in the confession of Christ, that they think it their duty to be only occupied in setting forth the glory of Christ, neither will they yield to any man, which shall go about either by worldly entisementes, or threats, to bring them from their purpose. It becometh us to labour for this gift of the spirit, with all our possible power, since it is evident, that confession by no means can be separated from true faith. For it is the saying of Christ: Whosoever shall confess me before men, him will I also confess before my heavenly father. And again: 
Math. 10.  Whosoever shallbe ashamed of me and of my words, before this adulterous and sinful generation, him shall the son of man be ashamed of, when he shall come in the glory of his father with the holy Angels. 
Mark. 8.  Out of the which words, Paul took this saying of his: To believe with the heart justifieth, 
Rom. 10.  and to acknowledge with the mouth maketh a man safe. These sayings the triflers of these days aught well to observe, which account the confession of faith, amongst things indifferent, as though it were sufficient to have faith in the heart, and no further utterance of it to be required. These men boast of their faith, but they are utterly ignorant of the force and property thereof. For the holy ghost is of necessity joined with faith, which neither is idle himself, nor suffereth those whom he enspireth to be idle. And because he kindleth the mind with the love of Christ, men being led forth with that love, seek Christ only, have him only in their mouth, and follow him only through fire and water, as they say: therefore it were an absurd thing, that they should deny the name of Christ, and faith in him which have tasted of his spirit. And if these men's judgement should prevail, than might we justly accuse all the Martyrs of folly and madness, which offered themselves to most cruel torments, whereas by dissembling, they might (as these men would) have escaped them. 
Sozomenus in the History Tripertite▪ the book sixt, and third Chapter.  How much better did juliânus soldiers, who perceiving that through the craft of the Emperor, they had unawares burned incense to the gods, published openly how through ignorance they had erred and blemished faith, and thought best to defend the glory of Christ, which they seem to have prejudiced through error with suffering of death. But these our high witted men, think it a matter worthy pardon and commendation, yea to be the greatest point of wisdom, through their crafty dissimulation, to tread down the faith of Christ. Surely it were better they were altogether key cold, since they will not be hot. But because they are but warm, 
Apoca. 3  God will spew them out of his mouth.  
Now where we have hitherto 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 meet at length we come unto the things that happened among the hearers of the Apostles, of whom Luke says there was a great multitude by and by gathered together. There are many nations reckoned, and they divers, and far distant one from an other, which maketh for the setting forth of the miracle, forasmuch as amongst so far distant nations, there could be no affinity of speech or language. To speak of the names, situation, original manners of these nations, is not my meaning in this place, because they may most commodiously be learned out of the Geographers, books, & tables. And of them all, it is said in general, that they were amazed and astonished at this miracle, and bold speech of the Apostles. This is a thing commonly seen where the Gospel is preached. For both good and bad are afraid at the preaching thereof. But this is an wholesome fear and amazedness, because they give ear and greedily embrace the doctrine of salvation. The wicked also are afraid, but their fear endeth in a beastly kind of giddiness and dullness, which afterward they go about to put away with wicked scoffs and mockeries. In this place we have examples of both these kinds of amazedness, because Luke writeth that both kinds of these hearers were present. Therefore we will say somewhat of each of them.  
First it is said there were certain godly and devout men present, 
Godly and religious hearers.  being jews born, but dwelling dispersed among divers nations. For it is evident by histories, that there were divers occasions of the jews dispersyon in the captivity of Babylon, and from thence hitherward. For the greatest part of them remained amongst the Assyrians, and would not use the liberty granted them by Cyrus to return home. Those that returned home, the rage of Antiochus caused to scatter, and the tyranny of others, of whom we omit to speak any further. In the mean season, they that were most devout, used to come to Jerusalem at the feast days, to be present at the sacrifices and holy assemblies instituted of God, by the ministery of Moses. Of which number there was not a few comen together, to whom Luke ascribeth the praise of godliness and religion, because they used godly meditations in the promises and precepts of God, and looked for the promised saviour of the world, with constant hope and trust. This is a great argument of God's goodness, which amongst the jews scattered here and there by reason of their sins, 
Esay. 1.10. Rom. 10.  would reserve some remnauntes of his elect to be saved, as he long before prophesied by his Prophet. And of these he bringeth not a few to Jerusalem, even this day, that the holy ghost is given to the Apostles, that among the first they might be won unto Christ, by the preaching of the Apostles, as about the end of this Chapter we shall hear. Now these men are astonished and wonder at the great miracle of God, which they see showed in the Apostles, and they extol it with many words, leaving out nothing that maketh to the setting forth of the same. For they both confess the Apostles are Galileans, and they bear witness they hear every one their own proper phrase of speech, and they also reckon up the nations, whose tongues they hear them use. Yet they stand not still in this bashement, but going further, they seek the end and use of this matter: saying: What means this? We are taught by the example of these men, who are meet hearers of the doctrine of the Gospel, and in whom this doctrine bringeth forth worthy fruits. They are such which being not wholly destitute of religion, do humbly marvel at the miracles of God, and stick not only in the outward contemplation of them, but earnestly think of the end and use of them. God suffereth not these men's studies to be frustrate, whose pleasure it is, that men should come to the knowledge of truth. And we read that Solomon said: 
Proverb. 2. Math. 7.  If thou seekest after wisdom as after money, thou shalt find her. And Christ says: Seek and you shall find.  
Now after these men follow another sort of men, whom Christ calleth by the name of Dogs and Swine, 
Scoffers, Dogs, & Hogs.  and the scripture in other places calleth them scorners and mockers. For Luke says, there were aswell that mocked the Apostles, as those that wondered at them, saying: These men are full of new wine. The example of these men is set forth, to show us how far the wickedness of such runneth, as have once purposed to persecute the truth. For they become incurable, and can be reclaimed with no manner of words or deeds. For with what miracle will they be moved, whom this miracle can not move, which was the greatest that ever was wrought amongst men. But they are so far from being moved therewith, that they take occasion rather to reproach and blaspheme it, and they attribute it to the detestable vice of drunkenness, which of force they perceive to be the working of the holy ghost. There are divers examples of this sort apparent, which serve all to this end, to teach us that we be not offended with the unjust judgements of this world, concerning the truth. For this is always seen, that the doctrine of the Gospel is to some the savour of life unto life, 
2. Cor. 2. 1. Cor. 1.  and to other some the savour of death unto death. And Paul teacheth us, that Christ crucified, is a stumbling block unto the jews, and foolishness unto the Greeks. Therefore let us leave such to the judgement of God, and let us frame ourselves to the doctrine of the Gospel, that it being quickened in our hearts by the working of the holy ghost, may bring forth worthy fruits by the which we may be known to be true believers, and may enjoy the everlasting promises of the Gospel in jesus Christ, to whom be blessing, honour, power and glory for ever. Amen.   

The twelve Homely.  BUT Peter stepped forth with the eleven and life up his voice and said: You men of jewry, and all you that devil at Jerusalem, be this known unto you, and with your ears hear my words. For these men are not drunken as you suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet joel. And it shallbe in the last days (says God) of my spirit, I will pour out upon all flesh. And your sons and your daughters shall prophecy, and your old men shall dream dreams. And on my servants, and on my handmaids, I will pour out of my spirit in those days, and they shall prophecy. 
WHen jesus Christ the son of God was newly born into the world, and was brought by Marie his mother into the Church, according to the appointment of Moses' law: the holy and reverend old father Simeon, by inspiration of the holy ghost, among other things said: Behold, 
Luke. 2.  this child is set to be the fall and uprising again of many in Israel, and for a sign which is spoken against. Howbeit that which is spoken of jesus Christ may be understanded of the Gospel of Christ, preached by the Apostles. For although the doctrine thereof be plain and simple, and showeth also the true way how to attain to salvation: Yet shall men always have divers judgements touching the same, and there shall be no small number of such as shall openly speak against it. This did Esay the prophet see long ago, who uttering a prophecy of Christ, and his doctrine, beginneth after this sort: Who hath given credence to our preaching? or to whom is the arm of the Lord known? 
Esay. 53. john. 3.  The Lord declareth the cause of all this matter, where he says, this world can not abide the light, because the works thereof are evil. The scriptures also set forth many like examples, the end and warning of all which, is, that we should not be offended when the like happen in these days. Among which, this example that the Apostles proved the first day they received the holy ghost, and went about to administer their office, is very notable. For where they were endued with a singular miracle, such as the like had never been hard of till this day, which was the understanding of all languages, and preached jesus Christ in divers tongues, by reason of their hearers of divers nations: by and by the unconstant people were divided into sundry and divers opinions. For the more godly sort, wondered at the work of God, and diligently searched after the meaning thereof. The wicked scorners accused them of drunkenness. So true it is that Paul says: that Christ seemeth foolishness to the wise of this world. But because we spoke hereof in the last Sermon, let us haste to the explication of this present place, where the faith and courage of the Apostles is more clearly and evidently to be seen. For they are so little moved or feared with the wicked slanders of men, that Peter rather taketh occasion hereof, to speak unto them, and with a fruitful sermon winneth many of them unto Christ.  

The effectual operation of the holy ghost  Before we go about to expound Peter's Sermon, let us consider what is said of him, and the other Apostles. Peter (saith he,) standing with the eleven, life up his voice. They stood therefore without fear, and thought neither to fly, nor leave their charge, although they were so unjustly judged. And yet there seemed no small cause of fear and desperation. For what should they think they could prevail in words with them, whose wicked and froward minds, so great a miracle as ever was wrought, could not mollify and move? But they stood unfeared, and not only remain and tarry by it, but also begin to set forth God's quarrel and cause with great boldness. Therefore by their example we may see how effectual the operation of the holy ghost is. For they which not long before used handy crafts and occupations, being rude and unlearned men, are now able to abide the sight of such a multitude, and the divers clamours of so unruly a sort, with constant courage. And those whom before, every light occasion made so afraid, that they dared not profess the name of Christ, before a few of rascal segons: do now defend his quarrel most stoutly before a great assembly gathered together of every nation and degree: neither lack they for the hands of tormentors to make them confess the truth, but offer themselves freely to defend the same. Learn hereof how we must try and prove whether the spirit of Christ reign in us yea or no. For unless this zeal and stout courage to defend Christ and his truth be seen in us: We shall in vain boast of his spirit. And yet now a days, amongst those that most brag of his spirit, it is thought a commendable thing for a man to stop his ears at the horrible blasphemies of wicked men, uttered against Christ and the truth of his Gospel, as if they were but sirens songs. The Apostles show themselves in this place to be far other manner of men, amongst whom, Peter moved but with a very light taunt or quip (as it might seem) beginneth with bold speech to defend Christ's cause and the Gospels.  
Further, it is not lightly to be passed over, how Peter is said to stand with the eleven. 
The Apostles take themselves for equals and fellows.  This is an evident argument of equality, which the Apostles diligently conserved among themselves. For where Christ put them all but in one office, which they (now having received the holy ghost) better understood then before: all that most vain contention about superiority, wherewith before they were inflamed, is utterly quenched. Therefore Peter sitteth in no throne alone by himself, the other standing about him, as his servants and guard. He is not separated from the other, but joined together with them, and showeth evidently that he is but one of their number. And although he alone make the oration, yet he defendeth not his own cause, but the common case of them all: so that herein Peter might seem rather the minister of the residue, than the prince and chief of them. Away therefore with them that by Peter's example, challenge a supremacy to themselves in the Church, and are puffed up with pride of the Persians'. Christ gave his Apostles example of humility, which to follow, it becometh all Christian men, much more them whom he hath appointed to be Shepherds of his Church. Hereunto is to be referred that place of Paul, which using great obtestations, urgeth this one thing, that they that will be accounted the ministers of Christ, must seek after unanimity, and for humility, which is the mother thereof. Let nothing be done (says he) through contention or vain glory, but in meekness of mind ●et every man esteem another better than himself. Look not every man on his own things, but every man on the things that are other men's. Let the same mind be in you that was also in Christ jesu. See the place to the Philippians the second Chapter.  
But let us consider Peter'S sermon, in which, 
The argument of Pet●rs s●rmon.  the effect and power of the holy ghost shall more clearly appear. The beginning hereof is neither affectate nor ambitious. For the doctrine of the truth is simple, and hath no need to be commended with vaynnesse of words, forasmuch as it commends itself sufficiently, in that it teacheth us most plainly the way of salvation. Wherefore Peter only calling upon the men whom he purposeth to speak unto, says: Ye men of jury, and all ye that devil at Jerusalem, be this known unto you, and with your ears hear my words. He useth the name of jews to admonish them both of their ancient glory, and of their duty. For God in times passed had choose them, and made them jehudim, that is Confessors, by whom he would be celebrated and worshipped. Whereupon in some place it is said: God is known in jury. 
Psalm. 76.  For the same cause he maketh mention of Jerusalem, which is often times called the holy city, to show them that they aught to be moved even with the holiness of the place, to listen diligently to the things which appertain to the glory of God, and to their own salvation. For he is not content to be heard only by the way, as of men that are otherwise occupied, but diligently, and will have it laid up in their minds. His oration consists of two parts. The first answereth the slander of the wicked scoffers, which accuse them of drunkenness, a thing which first of all behoved to be put away, because their sayings should have been of no authority or credit, if they had been taken for drunkards and blowboldes. The other part preacheth jesus Christ, and comprehendeth all the order of man's salvation.  
We are taught by example of the first, 
Christian's aught to put away slander, and to defend their good name.  that it is lawful to make answer unto slanders, and to defend the honesty of our name and fame, against slanderers and detractors. For as Solomon says: A good name and honest report is to be preferred before much riches. It behoveth them specially which are in the ministery to have a regard thereof, because the slanders whereby their name and estimation is impaired, 
Prou. 22.  doth not so much touch their own people, as God himself, to whose contempt they specially tend: 
1. Tim. 3.  which was the cause that the Apostle would have a Bishop to have the commendation of those that be abroad also. How much more aught he to take heed, that he be not contemned of those he hath the charge of. But because the naughtiness of many goeth so far, that they are not ashamed to charge the holy Ministers of God with false crimes, for that they may the more easily make the doctrine of truth to be hated, and suspected: therefore excusations and purgations of themselves be both necessary and lawful. For we read that Christ many times used them, thereby to bring his doctrine out of contempt. And Paul not so few times as one, plentifully and copiously disputeth against his adversaries, touching his Apostleship, his calling, and truth which he used in the same: because he saw he could not be contemned, but his preaching of the Gospel also must grow out of regard in the minds 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. Neither are they to be regarded which in such case require sufferance. For Christian patience letteth not but that we may defend Christ and his truth to the uttermost. And they that be of this opinion, to think all the slanders that are joined with contempt of the Gospel, aught to be passed over as though we hear them not, deserve neither the name of patient 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 neither useth a bore denial only, nor waywardly retorteth slander for slander, but proveth by arguments that it is false, that they laid to their charge. The first argument he taketh of circumstance of the time. These be not (saith he) as you suppose drunken, for it is but the third hour of the day. For the ancient fathers used to accounted twelve hours in the day, as may be gathered by the history of the Gospel, and profane writers also. And because they began their count from the day spring or rising of the sun, this third hour must be referred to the morning, and with us in the summer time, it may be called seven or eight a clock in the forenoon. Peter's argument therefore is of this sort. They that are given to drunkenness begin to banquet and bouse toward evening, or the beginning of the night: But where it is now but morning, we cannot of right be accused of drunkenness. But O happy state of those days, when men might reason after this sort. For although it be credible, that many were given aswell to drunkenness, as to other vices: yet such was the honesty of that time, that it was a shame to be drunken, and those that were given to such drinking, were drunken (as Paul saith) in the night, for fear of open shame. In these days this argument should be of small force and authority, where as they every where now rule the roast, which rise early to drink wine as Esay complaineth of the usage of his days. 
Esay. ●.  Yea, there be found amongst the Princes and Magistrates, which forgetting the saying of Solomon, rise up betimes to banqueting, and riot. 
●cclesi. 10.  But what speak I of Princes, seeing there be divines, not free from this vice? I remember once, being at the Sessions Imperial, where they went about to establish a general peace, and to appoint an uniform religion through Germany, how I saw a divine of great name and fame, yea the standard bearer of the contrary part, that said he would not dispute of so weighty a matter when he was sober. And he was so constant of his word, that I saw him not so few times as once well whitteled by one of the clock. But would God there were not to be found, even among them of our own profession, which being infected with this public and common evil of all Germany, were not given to much to this quassing. And surely if there were none other argument apparent, this one were enough, to reprove the corrupt manners of these days. For who can deny but the days of Noah, and Lot be amongst us, where with one mouth, all men talk of their cups, and to be drunken, is accounted with all states, and degrees, a commendable, and an honourable matter. This vice we may thank, not only for corruption of good manners, but also for the overthrow of justice and laws, and the decay of religion, and oppression of the liberty of our country.  
But return we to Peter's Sermon, 
The place of joel, second Chapter.  who taketh an other argument of things spoken long before, to acquit the Apostles of suspicion of drunkenness. For where even the good also might justly marvel, how unlearned men should suddenly come to speak such divers languages, and to be expert in them, and the wicked and mockers imputed it to drunkenness: it was needful the truth of the matter should be more openly declared. Therefore Peter teacheth, that this was the work of the holy ghost, the sending of whom he proveth by the .2. of joel, to have been promised long before in the kingdom of the Messiah. This joel prophesied in the time of Esay, and Micheas, and forewarned the people of the wars that Sennacherib should make against them. And lest the godly should despair, and think that God had left off to care for his people any more, he comforteth them, and showeth how Israel should not quite be destroyed, because the Messiah should be born of that people, whom God had ordained to be the Saviour and redeemer of mankind, and for the more comfort of them, describeth in few words, the kingdom of the Messiah. Which place Peter the more diligently and at large citeth, for that he would accuse them of doltishness, and lack of wit, which ascribed the most manifest effects of the holy ghost, to drunkenness. For this was a most filthy error, not to mark and observe so great a benefit of God, and that promised so long agone, and most diligently described, but to rail at it. This place giveth us three things to consider. The first prophesieth of the plentiful and liberal pouring out of the holy ghost, which should be in the time of Christ. The other describeth the troublesome estate of this world in the kingdom of Christ, insomuch that it reckoneth up the punishments wherewith God will revenge the unthankfulness and incredulity of the world. The third declareth the manner of salvation, and showeth the way, how men may escape safely all dangers. But at this present we will declare only the first part.  
This the Lord in these words uttereth by the Prophet. 
The promise of the holy Ghost.  And it shall come to pass in the latter days (saith the Lord) that I will pour out of my spirit upon all flesh. And your sons and your daughters shall prophecy. And your young men shall see visions, and your old men shall dream dreams. And on my servants, and on my handmaidens, I will pour out of my spirit in those days, and they shall prophecy. These words are by themselves plain and evident enough, yet are they more deeply to be considered, because of the things comprehended in them, serving to our instruction.  
The first thing to be observed in them is, that where the Prophet prophesieth of the kingdom of Christ, 
The gift of the holy Ghost, is the greatest gift that GOD hath given us.  amongst the great and singular benefits bestowed on us by Christ, he chief commends the gift of the holy ghost. The cause thereof seemeth to me was, not for that the holy Prophet either was ignorant of other things, or despised them: but because next after Christ, there can nothing be given us of God more excellent, than that spirit of Christ, which here is spoken of. For our heavenly father hath enclosed in Christ his son, all the treasures of his grace, and of our salvation. But men are regenerated by his holy spirit, to become the sons of God, and heirs of the goods which Christ hath purchased us. Which regeneration is so necessary for us, that unless we be renewed by the same, we cannot (as Christ testifieth) see the kingdom of God. 
john. 3.  The same spirit illuminateth our minds, to understand the mysteries of the kingdom of heaven, and kindleth in us the desire of them. Without the which light, the natural man cannot perceive the things belonging to the spirit of God. 
1. Cor. 2.  This spirit is a comforter, by whom we being encouraged, are able to abide, and overcome whatsoever adversity in this world, betydeth us for Christ's sake. And he doth not only the part of a comforter, but is also a most faithful counsaylour. For he telleth us what to do, and when we be in perplexity and doubt, he lighteth us the torch of truth, by whose conducting, we escape the dangers of faith, and ofsaluation. Beside all this, he is the earnest, 
john. 14. and .16.  and sure pledge of our redemption and salvation. For as jesus Christ taking up into heaven the flesh that he took of us, would have it there, to be a gage of our salvation: so he putteth his spirit in our hearts, in steed of a pledge, to imprint the confidence of salvation in us, and to arm us strongly against temptations. Wherefore he is called of Paul, 
Rom. 8. Galath. 4.  the spirit of adoption, because that being regenerated by him, we are assured by his testimony, that we be the sons and heirs of God. Therefore it is not without a cause that the Prophet, taketh the gift of this holy spirit amongst all other, most to be commended. We are also here taught, what we aught chief to do in the kingdom of Christ. In which place we may see the divers and noisome errors of men, which while they follow carnal things only, and under the colour of Christ, gape after worldly goods, use many times to deny Christ in their life, whom they profess with their mouth. And to these shall be joined those, to whom hereafter it shall be said: 
Math. 7.  Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Christ's kingdom is a spiritual kingdom, and not of this world. Therefore let us desire the gifts of the spirit, wherewith if we be furnished, 
Math. 6.  the other things that we have need of shall come of their own accord.  
Moreover, it is convenient we see the manner of this promise, and to whom it appertaineth. 
After what sort and to whom the holy ghost is given.  He declareth the manner in this one word of pouring out, whereby he promises a large and plentiful grace of the spirit. As touching the people to whom he will give it, he treateth more at large saying: I will pour out of my spirit upon all flesh. Therefore this is an universal promise. But he addeth for expositions sake, sons and daughters, young men and old, to teach us that there is no difference in the kingdom of Christ, either of age or sex. For in Christ (as Paul saith) there is neither jew nor gentle, 
Galath. 3.  neither bond nor free, neither man nor woman. In the mean season, lest any might think that the holy spirit was given to good and bad alike, God restraineth his promise to his servants and handmaidens, to the end we should understand that it aught universally to be expounded of them. For where he is the spirit of adoption, he can be received of none, but of them whom God doth vouchsafe to acknowledge for his sons. But they be sons of God which acknowledge him to be their father, and call upon him, which serve him, which worship him, which please him, and honour him. And although they cannot perform the things that belong to the sons of God, before they be regenerated, by this spirit, through the free benefit of God, (and therforethey be oftentimes unknown to us, before we see the effects of the holy ghost in them:) yet it is evident, that none be partakers of this spirit, but such as the Lord taketh for his. And he knoweth who be his, and so knoweth them, 
2. Tim. 2. john. 10.  that no man can take them out of his hand.  
And here by the way, cometh the difference of the old and new Testament to be considered. For although one and the same Christ, 
The difference of the old and new testament.  one and the same faith, and way of salvation, one and the same spirit is set forth in both of them: yet there may be perceived no little difference: wherein easily appeareth how much greater our dignity and felicity is, than there's of the old Testament. This appeareth first in the number of the faithful, and next in the manner of teaching. For in the old Testament it is plain, there were but a small number of worshippers, and the knowledge of salvation seemed to be compassed within the bounds of the people of jury. For the words of God be well known, which he saith to the Israelites: You shall be mine own above all Nations. For all the earth is mine. You shall be unto me a kingdom of priests, and an holy people. Again: 
Exod. 19 Amoz 3.  You only have I accepted of all the Nations on the earth. For which cause sake, me thinketh that is also spoken in the Psalms. In jewrie is God known, his name is great in Israel. At Salem is his Tabernacle, and his dwelling in Zion. 
Psal. 76. and .147.  He showeth his word unto jacob: his statutes and ordinances unto Israel. He hath not dealt so with any Nation, neither have the heathen knowledge of his laws. But in the new Testament, the spirit of the Lord is poured upon all flesh, and the way of salvation is stretched to the farthest ends of the earth. There it is said, that they shall come from the East, and from the West, that shall sit in the kingdom of God with Abraham, Isaac, and jacob. 
Math. 8.  There the Apostles receive a commandment, to preach the Gospel to all Nations. There Peter learneth us how, 
Marc. 16.  there is no respect of people with God, but in all Nations they that fear him, and work righteousness, are accepted of him. 
Acts. 10.  And here is fulfilled that which was spoken before by the Prophet: That the barren and desolate, should have more children, 
Isa. 54.  than she that was married▪ Again, though there be singular examples, of the faithful of the old Testament, the like whereof you shall hardly find in these days: yet is it plain, that the way and mean of our salvation, is now much more manifestly taught, than it was wont to be in the old Testament. Before the law was published, there were in deed large and liberal promises, but obscure enough, if we way them that lived in those days, which saw them not as then fulfilled. In the law our salvation was shadowed with signs and figures, but such as whereof many took occasion to establish the righteousness of works. Then followed the Prophets, and they declare the mysteries of Christ, somewhere darckely, and somewhere more plainly and openly. And the things which seem to us most evident, in their writings, seemed without doubt to them in those days, obscure and dark enough. But in the new Testament, the veil of darkness is rend, and that light brought in, which being come, 
john. 1.  giveth light to all men in the world. In the Gospel, the things are plainly taught, which before time were hidden and secret. And there fishers and Publicans see and hear those things, 
Math. 13.  which many Prophets and just men desired in times past to hear and see. As touching this plentiful and bounteous gift of the holy ghost, and true light thereof, joel also prophesieth. The end and use of all these things serve to provoke us to consider our dignity, & God's liberality towards us, to celebrated the goodness of God, & to show ourselves thankful for his gifts, which he so merciful a lord, so bountifully hath bestowed upon us.  

The effect of the holy ghost is c●mmon to all believers.  Last of all, joel rehearseth the effects of the holy ghost, which are common to all them that believe. In which place he maketh mention of prophecy, the gift whereof he saith both young men and old men, sons and daughters shall receive. By prophecy, we suppose aught to be understanded, not so much the gift of telling things to come, as the true and certain knowledge of the mysteries of salvation, and chief the understanding of the old Testament, 
1. Cor. 14.  according to the exposition of Paul which is to be seen. He addeth by way of exposition, visions and dreams, because that by those means God used in times past, to reveal his will unto the Prophets, as may be seen in the book of Numbers. 12. Chap. For the Prophets use to set forth the mysteries of Christ, with certain phrases of speech, such as were known and in use with all men in their days. Examples whereof may be seen every where of such as read their writings. So by this word prophesying, he promises the true knowledge or understanding of God's will, and that salvation that is common to all men in the kingdom of Christ, which also we read is promised in other places. Esay verily says, that the earth shall be full of the knowledge and understanding of God. 
Esay. 11.  And the Lord saith. I will plant my law in the inward parts of them, and writ it in their hearts: 
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: Know the Lord. But they shall all know me from the lowest unto the highest, saith the Lord. etc. 
john. 6. Esay. 54.  And Christ out of the Prophet testifieth, that they shall be all taught of the Lord. Therefore the principal effect of the holy ghost, and which is common to all men, is a sure knowledge of the will of God, and an understanding of salvation, and the mysteries of the kingdom of God, and (as far as is requisite for every man) an intelligence both of the old and new Testaments. By this therefore we may judge what they be, that set nought by the knowledge of the will of God, and where they understand it not of themselves, will yet be taught of no man, whom this one place may prove to want the spirit of Christ. To this may be joined the Lords over the faith, and the Tyrants of the Church, which drive the Christian people from the reading of the Scripture, and dare call that general benefit of the holy ghost, which the Prophet so highly commends, the beginning and seed of heresies and errors. It is our parts (brethren) to acknowledge the gift of God's grace, and to embrace the spirit of Christ, that we being born again by his operation, illuminated and made meet to all good works, may enjoy the eternal inheritance of the kingdom of heaven, with jesus Christ, the son of God, to whom be blessing, honour, power, and glory for ever. Amen.   

The xiij Homely.  And I will show wonders in heaven above, and tokens in the earth beneath, blood and fire, and the vapour of smoke. The Sun shall be turned into darkness, and the Moon into blood, before that great and notable day of the Lord come. And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. 
THe Apostle Peter driveth his first sermon, which he made at Jerusalem, after he had received the holy ghost, to that end, that the Apostles observed in all their sermons, that is to say, to bring his hearers to the knowledge of Christ, and to win them to the salvation that is in him. Which thing, that he might with the more ease, bring to pass, he by and by, in the beginning is well ware, that his doctrine be not rejected, before it be known and herded. For he diligently before hand, answereth all those things, which might give his hearers any cause or occasion to mysiudge or suspect it. Among these there were some godly and devout: yet more that were ungodly, untoward and obstinate. And the religious were held with ignorance, so that they were astonied at so great a miracle, and being in doubt, could not tell what to judge or think of the matter. But the other were in far worse case and taking: for with cavils and slanders they mock and delude all the meaning of the miracle, accusing the Apostles of drunkenness, and those that heard them, of foolishness. Therefore it was needful some present remedy should be had, which he took out of the second Chapter of joël. For by that place he teacheth, that here is nothing done either of error or affection of man, but that all this doing is the work of God, and promised of God long agone by the Prophets. And he is very diligent in citing the words of the Prophet, because the place not only served to confute their reproach, but also greatly made for Peter's purpose. This place, as I said in the Sermon before going, hath three members or parts. The first comprehen●deth the bounteous and most liberal promise of the holy ghost: The second describeth the troublous state of the world, which should continued even to th'end thereof in the kingdom of Christ, and so rehearseth the punishments wherewith God would revenge the contempt of his son, and the Gospel, which thing served marvelously to make the jews afraid, that they should not think they should escape scot free, for contemning of Christ and his Gospel. The third showeth the way how to avoid all these evils and mischiefs. The first part we declared yesterday. It remaineth that we now set forth the two later.  
And because I see there is a doubt and controversy touching this great and notable day of the Lord, 
Which, the great day of the Lord is.  whereof the Prophet maketh mention in this place: First, it seemeth good to me to show my judgement concerning the same. There be that understand it to be the day of Christ's resurrection, and the signs and wonders which are here prophesied should come, they expound to be the things that happened in the death and resurrection of Christ. Surely their sense and meaning is godly. But because of the prophecies of jesus Christ, which he uttereth almost in the same words concerning the state of the later times, the end of this day is farther to be extended. Other think the whole time of the world after Christ's birth is comprehended in the signification of this day. But me thinketh the glorious and notable day of the Lord when he shall judge the whole world, may here be understanded. For where he had made mention of the later time a little before, he sayeth the state and condition of the time which he now describeth, should continued until the end of that time drawn near when Christ appearing in the glory of the father, and pronouncing a final sentence upon all flesh, should appoint a full and absolute bliss to his faithful devoid of all sorrows, dangers and griefs, which they should enjoy both in body and soul.  

The use of the prophecies concerning the troubles of the later days.  It behoved therefore that this troublesome state of the world which should always remain after the birth of Christ, and after he had fulfilled the work of our redemption, should be thus diligently described, lest any man after this great promise of the holy ghost, and favour of God, should promise' himself to have all things in this world in peace and safety, with which error we read the chiliasts in times past were bewitched. 
Chiliastae were such as imagined that Christ and they after the general doom should reign personally on earth 1000 years.  And there want not in these days which hope for an universal, and stable peace and tranquillity ofall things under Christ, which because they see not as yet come to pass, they begin to suspect all that is written of our faith and religion. They draw the cause of their error out of the Prophets' descriptions of the kingdom of Christ, such as both otherwheres and also in Esay. xj. and lxv. Chapters are extant. But there are other places of Scripture which aught to have been joined with them, where we are ab undantlye taught, that we aught to look for no such thing in this world. 
Psal. 110.  For David sayeth: Christ shall reign in the midst of his enemies. And Christ denieth that his kingdom is of this world. He every where admonisheth his children of the cross and bitter afflictions, 
john. 18.  which he would have them prepared for. 
john. 16.  In the world (saith he) you shall have tribulation. They are therefore ridiculous in very deed, which contrary to Christ's saying, promise' as well others as themselves, ease, peace, and tranquillity in this world. And yet we deny not the things that are read in the Prophets, touching a peaceable state of Christ's kingdom. But we understand them partly of the tranquillity of the mind, and of the spiritual joy of the faithful, and partly of the faithful only, and of the conversation and fellowship which they only have one with another. For so they be truly at rest and certain of their salvation, and devil safely among them, who (where before they might have seemed Wolves and Lions) being converted to Christ, are become most meek sheep and lambs. And yet many strifes and afflictions they shall abide, 
Math. 24.  which (as Christ plainly admonisheth us) shall be so much the more grievous, 
Marck. 13.  how much nearer the universal redemption of the godly approacheth: which when he cometh shall be clean dispatched. 
Luke. 21.  But to come at length to the words of the Prophet, two things in them seem chief to be considered, whereof one is the troublesome and unhappy state of the world, which he saith should be after Christ his coming in the flesh: the other concerneth the causes of the evils and calamities which serve not a little aswell to comfort us, as to instruct us.  

The state of the later days shall be very troublous.  He describeth the state of the later days in these words: I will show wonders in the heavens above, and tokens in the earth beneath, blood and fire, and the vapour of smoke. The sun shall be turned into darkness, and the moon into blood. He maketh mention of strange wonders, which because they be tokens of things to come, in considering of them, we must also comprehend in our mind the calamities and miseries which they portend. For it is not God's property or custom to delude the minds of men with vain and idle sights. And jesus Christ in the gospel, repeating the same things, maketh mention of afflictions also, whereof these be signs and prognostications. You shall (says he) hear of wars, and tidings of wars. For nation shall rise against nation, and Realm against Realm, 
Math. 24.  and there shall be pestilence and hunger, and earthquakes in all places. The Prophet proponeth divers kinds of wonders, to make us the more attended. He says there shall be wonders in heaven, in the number whereof, blazing stars, firebrands, flashing of light, flying Dragons, long stars like sword and darts, and what so ever such like may be accounted, which although the Astrologers number amongst the things proceeding of natural causes: yet this place sufficiently teacheth us that they be signs and tokens of calamities to follow. Furthermore he sayeth, there shall be also signs upon the earth, amongst the which, earthquakes aught to have the first place: whereby it is manifest great alterations of things have many times been portended. Hereunto appertain the strange inundations and overflowings of waters, monstrous births of children, the uncouth voice of beasts, springs of waters running with blood, the strange fruits of trees and plants, with infinite others like, examples whereof we have both in histories and daily experience. But the Prophet returning again to heaven, maketh peculiar mention of the sun and moon, whose brightness he saith shall be obscured with horrible darkness, and the terrible sight of blood. The meaning of all which, is, that in the later day such shall be the countenance of the world, that whither soever we turn our eyes, there shall appear the horrible signs of God's wrath and his judgements, even in those creatures, the use whereof hath been chief to set forth the goodness of God, and to comfort man, amongst which, we take the sun and moon to be the chief. Moreover, if we compare the things here spoken with histories, we shall see that all these things in sundry ages have many ways been fulfilled. But what need we run to histories? where in our own days we have seen many examples hereof, and may every day still see new. What age ever was there since the beginning of the world, wherein so many blazing stars have been seen, as hath appeared within these xxxiij years? I speak not of spears, swords, darts, horses, sights of men, yea armed hosts, Lions, and many other, which having been seen in the Clouds, have feared the minds of the lookers on. Who knoweth not of the earthquakes and horrible inundations of waters? The monstrous birth both of men and beasts brought forth within the space of this xxx years, no man can easily number. Blood hath sprung out of the earth, and run, not in so few places as one. We have seen in the ears of corn marvelous and strange sights. The bearded grapes, and clusters having tuftes of hear growing out of them, have upbraided the Germans with their drunkenness, as it were men strong to drink wine, as the Prophet saith.  
Here we must learn the continual usage of God which never punisheth man before he give warning thereof by wonders, 
The use of wonders.  and that their seeing of these wonders should not be in vain, he joineth most times his word to the same. For where he would have men to be saved, he doth nothing (as the Prophet saith) except he reveal his secrets before, 
Amoz. 3.  unto his servants the prophets. This may be proved by the examples of all ages, from the first beginning of the world. Noah the preacher of righteousness went before the flood, by whose preaching the world might have been brought to repentance. Loath was sent by God unto the Sodomites, by whose words and examples they might have been admonished. The Egyptians beside Moses and Aaron saw such horrible and monstrous tokens, that if there had been any sense or understanding in them, it might have mollified their hearts. Rachab the harlot testifieth that the Chanaanites had warning afore of the destruction to come. No man but meanly travailed in the writings of the Prophets, is ignorant how many and faithful advertisements went before the captivity of Babylon. Concerning the signs and wonders that went before the last destruction of Jerusalem, and people of jury, josephus and Egesippus have written most strange and monstrous things. I let pass the things contained in other histories, the truth whereof was always tried by the effect falling out. By these let us learn to know the goodness of God, and to judge of the wonders and strange signs of our days, lest if we (like blind and deaf folk) neglecting them, be found despisers of God, and suffer grievous punishment for our contempt.  
But some man may marvel what should be the cause of so unfortunate and troublous a state, 
The causes of the troublous estate of the later days.  seeing the son of God appeared in the flesh, to make a love day between God and us, at whose birth the Angels were heard to sing: Glory be to God on high, peace upon earth, and unto men a good will. Where now God may seem more angry and more offended with the earth, than before his sons incarnation. Surely hereof in times past, the enemies of Christian profession, took occasion to inveigh against Christ's religion: as after whose birth, a whole sea of mishaps burst into the earth, and overflowed all mankind: whose slanders Tertullian, Cyprian, Augustine, Arnobius, and divers of the ancient writers have gravely and learnedly answered and confuted. Yea, we shall find some among the professors of Christianity, whom the consideration of these evils doth not a little dismay. Therefore to mark and search out the cause of these evils, is neither unprofitable nor superfluous, but two ways to be observed. For it is to be searched as well in the godly as the ungodly: and so it shall easily appear that the cause of these calamities is in us, and that the Christian faith and Christ himself is in no fault. In the ungodly needeth no great inquisition to find the cause, whereas they daily commit many things which deserve the wrath and punishment of God. For either there reigneth in them the life of Epicure, and a careless contempt of God and all holiness, or else superstition and idolatry. Both these engender an hatred to the truth, and stir up persecutions against the ministers of Christ, which by the light of the truth, reprove licentious living, and accuse superstition. These things reign in our days, yea they swarm in every place, that there is no man so blind but may see them, nor none so impudent that can deny them. We may hear everywhere mockers, which (as Peter warned us) with pretty taunts can deride the day of judgement, and call the resurrection of the dead into question, yea flatly deny it. And they that can bridle their tongues, yet with licentiousness of life testify, that they are stained with the same impiety. Against these the professors of religion set themselves, but being superstitious and given to gross idolatry, they fight for their cold ceremonies, for man's traditions, for the painted righteousness of their own works, with no less ungodliness and waywardness, than the jews in times passed strove for the righteousness of the law. Both these kinds of men consent in oppugning the truth, as once we read the Pharisees dalied with the Herodians against Christ. And the matter is not concluded in words and arguments, but with chains, imprisonments, halter, fire, and sword. And ungodliness in many places is go so far, that there is counted no more heinous offence, than purely to confess Christ, and boldly to defend the verity of the Gospel, and the sincerity of Christian faith. These things because they are daily committed, it needeth not further to search the cause of the calamities that are daily seen, considering how the same wickednesses caused Israel in times past to be led captive to Babylon, and afterward utterly to be rooted up. Read the second book of Chronicles xxxuj Math. 23. Luc. 19 Chap.  
But I know (thou will't say) the wicked are authors of evil, and that their doings deserve more grievous punishments, than they yet feel. 
The godly also are cause of calamities  But what maketh this to the godly and sincere worshippers of Christ, who are wrapped in the same calamities, & whom we see are the first that feel the smart of them? Aught the impiety and frowardness of the ungodly to prejudice them? Howbeit we must in the godly not only consider the truth of their doctrine, sincerity of faith, and integrity of religion, but also the imperfection and vices which cleave unto them by reason of the flesh, and then it shall appear, that they are not faultless, and suffer not for others faults. For in them many times the desires of this world show themselves, and not seldom times under the cloak of Christ, they seek with the sons of Zebedaeus their private honours, dignities and riches. Therefore it is necessary that they also do drink of the cup of Christ, and being exercised with afflictions, learn that the kingdom of Christ is not of this world. Furthermore oftentimes, the godly are to bold and confident, through security, whereof they slip into many enormities, which thing (as is manifest) happened to David, and many others. Therefore it behoved that that carelessness and security should be shaken of with affliction, and with the Cross, lest they also should grievously offend, or that when they had offended, they might learn to say with David: 
Psal. 119.  It is good for me that I have been in trouble, that I may learn thy statutes. My soul melteth away for very heaviness, comfort thou me according to thy word. And because God considereth the contrite in heart, and Christ calleth them that travail and are heavy laden unto him: it is necessary we be brought down by afflictions, that when we feel ourselves burdened and heavy laden, we may go the gladlyer unto Christ. Besides this: The servant that knoweth his masters will, and doth it not, shall be the sorer beaten. 
Luc. 12.  And if we would judge or accuse ourselves, 
1. Cor. 11.  we should not be judged or condemned of the Lord But because most times we flatter ourselves, and wink at other men's faults, Gods judgements are necessary, to show that he is no favourer or allower of sin. Last of all, the glory of God requireth that where he punisheth the wickedness of the world, judgement should begin at his house, as the Apostle saith, lest he might seem to bear and allow in his own folk, that he severely punisheth in other. 
1. Pet. 4.  If we consider well these things, we shall have no occasion to complain or find fault with God. Great comfort we may gather hereof, if we mark the difference betwixt the afflictions of the godly and ungodly. For the one, because they neither can nor will repent, have no end of their afflictions, but eternal torments in hell remain for them. But to the other, they be as the rod of a father, wherewith they are quickened to amend their lives, to be zealous in faith, to be fervent in godliness, and to be desirous of God's word, and the end and use of them, is that none should perish with the unhappy world. 
1. Cor. 11.  So the things that are written touching the troublesome state and calamities of the later times, serve for all ages. For they fear the wicked with threats, that they may understand what to hope for because of their contempt of Christ and his Gospel. And the godly be admonished by them of their duty, & having warning of his will, strengthen their minds against the offence that rises of such adversity. But return we to the place of the Prophet.  

The way how to escape these calamities.  In the third and last part of this place, he showeth a remedy against these calamities, and the way how we may escape and avoid them. And Peter would not omit that part, because the jews might see, that the same way of salvation in times past was showed by the Prophets, which he now preached. And this is a great argument of God's goodness, which in the midst of adversities so favourably showeth the way how to avoid them. For look how terrible the things are which go before the state of the later days: so pleasant and comfortable are the things that follow after. For the Prophet saith: And it shall come to pass that whosoever calleth on the name of the Lord, 
Rom. 10.  shall be safe. This is a most notable and very evangelic sentence, the which Paul also used to beat down the righteousness of the law and of works. And in this present place Peter taketh occasion of the same sentence, more at large to discourse of Christ. We will briefly speak of such things as are to be considered in the same.  

Salvation consists in invocation.  First he showeth that there is salvation and delivery by invocation, which the Scriptures with great consent teach to be due unto God only. Ergo, in ourselves there is no hope of salvation or delivery. For if there were any strength in ourselves to save us by, it were an absurd thing to seek salvation otherwheres. And the salvation also which is showed us to be in God without ourselves, we cannot attain unto through our own power and ability. For we have need to use invocation and prayer, which are due to none but to him, in whose mere kindness and liberality we put our trust. For he that is persuaded he hath deserved any thing, useth no entreaty or prayers, but law and right, in requiring those things which are due unto him. It is manifest therefore that both salvation is to be found in God only, and that the same is the mere and free gift of his liberality, and that we must labour to obtain the same by prayers and continual invocation.  
This done, he setteth forth the manner how we should invocate him, wherein many are perplexed and much in doubt. 
The manner of invocation.  For there be some that understand well enough how all salvation is in God only. But they suppose by reason of their sins, they are debarred from the majesty of God, and therefore either they abstain altogether from invocation, as unprofitable and superfluous, or else they exercise it to coldly, and without faith. But to these, the Prophet proponeth not only the Lord, but the name of the Lord to be invocated. But what name of the Lord shall we say this is? Is it any peculiar name consisting of letters and syllables, whereby (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 everlasting, incomprehensible, infinite and unspeakable essence and nature of God, can be comprehended in a few of letters. Therefore that is called the name of God, after the manner of men, that setteth forth God to us to be known, as far as is possible. And hereto are to be referred whatsoever things are spoken of his majesty, verity, justice, goodness, wisdom, grace, power, mercy, and all his whole nature. And because these things be most evidently seen in Christ only, which is the express image of God the father, and the brightness of his glory coeternal with him and consubstantial, therefore he may well be called the name of God, in whom all invocation aught to be made. For he was seen in the flesh, and hath revealed to us whatsoever things are meet for us to know concerning God. 
john. 1.  God also hath made him an Aultare and propitiatory for us, in whom we offer to him prayers, and all kind of worship. To him hath God born witness from heaven saying: 
Math. 3.17.  This is my beloved son in whom I am well pleased. And by him is there an entrance for us unto the throne of grace, as the Apostle teacheth. 
Hebr. 4.  Therefore all that will invocate God, are sent unto him, both that they might believe God to be such an one, as he is declared in Scripture to be, and also desire of him to be saved, and heard for jesus Christ's sake. This reproveth our righteousness, and teacheth us that we are void of all merits before God. For if in our prayers we have need of another's help, which (unless they be offered by Christ) are not allowed of God, what hope shall be left us all our life after, if Christ be taken from us? But because he is comprehended by faith, it is meet our prayers should proceed of faith, and of such a faith, as certainly believeth that we for Christ's sake are accepted with God. Hereof sprung that ancient usage of the Church, where all prayers for the most part are concluded with the name of jesus Christ. For the holy fathers well knew the saying of Christ: 
john. 14.  Not man cometh to the father but by me. Also this same doth recreate with marvelous comfort, men's minds that are afraid with the conscience of their sins. For although we see ourselves such as are unworthy whom God should do for, and whom he should mercifully hear: yet a most certain and an infallible trust rises in our minds, which maketh us to think that jesus Christ is ours, and that we shall be heard of God, because of our faith in him. And this is that true invocation which Christ himself teacheth to consist in the spirit and in truth. For faith springing in us of the holy ghost, 
john. 4.  leadeth our minds and spirits into the contemplation of God. And because it breeds in us a sure trust of the grace of God, our prayers cannot be feigned, but are a most true testimony of our faith and hope.  
Wherefore the Prophet promises us a most excellent fruit in them, 
The fruit of invocation.  when he saith: that he shall be saved that calleth upon the name of the Lord Where we may note a double consolation. First it is an universal promise which promises salvation to all them that call upon the name of the Lord Ergo, here is a door of salvation opened to all men, from entering into which, we are not kept back, neither by poverty, nor infamy of the world, ●●yther by diseases, nor cruel torments, neither by sex nor age, neither by difference of nation or kindred. Nay, we cannot be put by, neither by sin nor death, because in Christ we have expiation of all our sins, and he hath overcome death and the gates of hell. Furthermore, salvation is absolutely promised, so that we see they have all things necessary to salvation that call upon the name of the Lord. Whereupon we gather that they which feel no taste nor comfort of salvation by their prayers, call not upon the name of the Lord, that is, they are destitute of faith in Christ, which faith will not suffer our prayers to be made in vain. And this is the only way of salvation which the holy scriptures teach us everywhere. And Peter thought to make mention hereof in this place, to th'intent the jews might understand how they could none other ways be delivered from the imminent dangers, and the horrible judgement of God, but by casting away all trust in their own works and righteousness, and turning unto the throne of grace, by the faith that is in jesus Christ. The same must we also in these days mark and consider. Whatsoever troubles or calamities the Lord or his Apostles foretold should happen in the later days, they urge and assault us on every side. The wisest and greatest men consult in every place, how to get a way and remedy to be saved. And the unhappy success of things in these days, teach us how vain all counsels be that proceed of man's devise. Let us therefore hold this way, which as it is the most simplest and plainest, and delivereth us from many cares and troubles: so is it infallible and certain, because it stayeth and rests upon the promise of God, which no force of the world can overturn. Wherefore, let us acknowledge our sins, and in them let us seek the causes of the evils which we suffer. Let us use the acknowledging of our sin, to beat down the affiance in our own righteousness. And then turning unto God, let us call upon his holy name, who surely will hear us, and deliver us for his name's sake in jesus Christ, to whom be blessing, honour, power, and glory for ever. Amen.   

The xiiij Homely.  YOU men of Israel hear these words. jesus of Nazareth a man approved of God among you, with miracles, wonders and signs, which God did by him in the midst of you, (as ye yourselves know) him have you taken by the hands of unrighteous people, after he was delivered by the determinate counsel and foreknowledge of God, and have crucified and slain him, whom God hath raised up, and loosed the sorrows of death, because it was impossible that he should be held of it. 
WE have heard the first part of Peter's Sermon already, wherein he cleareth the Apostles from the crime of drunkenness, and teacheth how they were endued with the holy ghost. He useth in the place of demonstration, the testimony of the Prophet joël, which he so rehearseth, that therewith he declareth the horrible punishments remaining for the contemners of the Gospel, and teacheth the only way of remedy and escape to be the faith in jesus Christ: which things because they were sufficient to fear them that were not altogether incurable: the Apostle passeth to the other part, where he preacheth Christ, whom of late we said was the chief mark that the Apostles shot at in all their doctrine. And lest his preaching might be in vain, he so proposeth the matter, that he stirreth up their minds with the conscience of their sins, to the end that being feared therewith, they might with the more fervent faith and greediness embrace jesus Christ, in whom they herded salvation was preached. And his chief study is to be short and plain, lest any man might think, the knowledge of Christ, and the way of salvation contained therein, to be like the dreams of the Philosophers, which neither can be explicated in infinite volumes, nor be discussed by any disputations, nor fully be comprehended of any man. For he compriseth the chief articles of our faith in few words: which whosoever understandeth, he hath both attained to the knowledge of Christ, and to all the way of salvation. For first, he describeth the person of Christ, and teacheth us what he is and how we should know him. Secondly, he entreateth of the passion and death of Christ. Thirdly, he declareth his resurrection. Of these three we mean to say so much as his spirit shall give us grace.  
In speaking of Christ's person, he handleth all things prudently, 
The person of Christ.  and circumspectly, lest they that were as yet weak, might take occasion of offence. For when he had got them to be attended, by a short kind of exhortation, he bringeth them by little and little, to the knowledge of Christ, saying: jesus of Nazareth, a man approved of God amongst you, by miracles, signs and wonders, which God wrought by him in the midst of you, as you yourselves know▪ etc. 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 City of Galiley, where he was brought up, as appeareth by the story of the Gospel. But because this seemed not sure and strong enough, he calleth him Virum, that is to say, a man, which name agreeth to none but him that is a very man in deed. And Christ is truly called a man, because as Paul says, he taketh on him no Angels nature, 
Heb. 2.  or other heavenly essence, but the seed of Abraham. Furthermore, lest any man might take him for some common person, he maketh a difference between him and other, adding: approved of God amongst you with miracles. etc. And although he purposed to teach the divinity of Christ, yet he prudently as yet, dissembleth the name of God, which would have seemed very strange in the ears of the jews. He would have them by his deeds to learn that he was very God, whom hitherto they thought to be only but a rascal and common person. It is as much as if he should say: I preach unto you jesus of Nazareth, which many of you judge to be but a man only. But you aught to consider that God hath openly showed in him many declarations of a divine nature, the end of all which, was to commend him unto you, and to teach you, that he was that long waited for saviour of mankind, which in time past he promised you. And the works of Christ whereof God commended him, he adorneth with three titles. First, he calleth them powers, or virtues, lest he might seem to have any affinity with jugglers. For the things which the Evangelists writ of him, he did verily and in deed, and of his own power, as Luke plainly testifieth, where he sayeth, 
Luc. 6.  virtue or power went from him whereby the sick were healed. And himself saith in another place, power or virtue went from him, 
Luc. 8.  when he healed the woman that was sick of the bloody flux. Then he calleth Christ's works wonders, because they exceeded the common course of nature, and drew the minds of the beholders into an admiration and amazedness. But because the things whose causes we know not, are oftentimes taken for wonders, when in deed they portend nothing, at length he calleth the things that Christ did, signs. For the works of Christ had a certain end, which was to bear witness of his godhead, and of his office. For by them he was known to be both the son of God and also he that was promised to be the redeemer of the world. For the which cause he sent the disciples of john to the consideration of his works. 
Math. 11.  And oftentimes he inculcateth his works to the jews, and upbraideth them, so that the fault of their incredulity is the greater. The works (saith he) that the father hath given me to finish, the same works that I do, bear witness of me that the father hath sent me. 
john. 5.  Again, If I do not the works of my father, believe me not. But if I do, and you believe not me, believe the works, 
john. 10.  that you may know and believe that the father is in me, and I in him. And again: If I had not done among them the works which none other man did, 
john. 15.  they should have had no sin. Therefore Peter doth very well to call the works of Christ, signs. He saith these signs were done amongst them, and he calleth none other to witness the same but themselves, to whom he preached, which did see them. And so he quippeth their great waywardness and ingratitude which could not be mollified and overcome with so many and so great benefits of Christ, being so marvelous and wonderful. He also goeth about by the consideration hereof, to bring them to the knowledge of Christ's divinity, whereof 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 divinity of Christ, whereas he confesseth these works are given him of the father, and that the father and he be all one. 
john. 14.   
In these things we are taught the true knowledge of jesus Christ. He is very God and man in one unseparable person. 
Christ is very God and man.  very God from everlasting begotten of the father. Man made of a woman, when in the time appointed he came into the world to be the redeemer of mankind. And we must well mark the difference of the natures, to say, the divine and humane, which neither divide the unity of person, nor by reason of the unity are confounded among themselves. For the properties of both the natures remain inviolable, whole and sound, according as the Evangelists teach us in every place. For even Christ himself which touching his divinity, is all one with the father: speaking of his manhood, confesseth his father to be greater than he. 
john. 10.  And Christ in his humanity or manhood dieth: who in his divinity or godhead, is subject neither to death, ne yet to any other corruption. Such an one doth the holy scripture teach us every where that Christ is. For whom the Prophets call the offspring and son of David, the same they use also to call the father of eternity our Lord, 
Isa. 11.9.  and our God. And whom they prophecy should be born in Bethlehem, 
jerem. 23.  his progress and outgoing they confess to have been from the beginning and from everlasting. Yea, the Lord himself speaking of Christ, 
Mich. 6.  saith: Arise O thou sword, upon my shepherd, and upon the man which is my fellow, or (as some interpret it) my coequal. 
Zach. 13.  In the which words the two natures of Christ are more clearly to be seen than the day. For God calleth him Virum, that is, a very man, and also testifieth that he is his coequal. Many other testimonies might be brought to this purpose, if need so were, which they that read the scriptures, may every where see. On these things rest the first articles of our faith and belief in Christ. For we protest that we believe in the only begotten son of God, our Lord jesus Christ, which was conceived by the holy ghost, born of the virgin Marie, and so forth. To the declaration whereof, all those things serve that are written in the Evangelists concerning the mystery of his incarnation. See Luke. 1. &. 2. john. 1. Math. 1.  
It shall be profitable for us to hold fast the knowledge of both natures in Christ, because that upon these dependeth the office of Christ, 
The use of Christ's divinity and humanity.  and the certainty of our salvation. For where it is manifest that he is both God and man, we certainly believe that he is a mediator between God and man, because such aught to be the condition of a sequester, or mediator, that he may be accepted of both the parties at variance. But the infirmity of man was not able to abide the rigour and majesty of God's justice, no more than the justice of God alloweth man's righteousness, which is nothing. Therefore jesus Christ was found out, who being the son of God, of the same eternity and substance with God, was made man, and joined both the natures so together in one person, that by his mean, we have a peace renewed with God, and a free entrance prepared to the throne of grace. His merit the father can not deny, because he is both his beloved son, and also free himself from all sin and wickedness. To him also may we safely trust, considering he hath experience of our infirmities, and knoweth how to have compassion on us. Whereunto Paul had a respect, saying: We have not an high Priest which cannot have compassion on our infirmities, but was in all points tempted like as we are, 
Heb. 4.  but yet without sin. Again: Forasmuch then as the children are partakers of flesh and blood, he himself also likewise took part with them, that through death he might vanquish him that had Lordship over death, that is to say, the devil: and that he might deliver them which through fear of death, 
Heb. 2.  were all their life time subdued unto bondage. For he in no place taketh on him the Angels, but the seed of Abraham taketh he on him. Wherefore in all things it become him to be made like unto his brethren, that he might be merciful, and a faithful high Priest in things concerning God, for to purge the people's sins. For in that it came to pass that he himself was tempted, he is able to secure them also that are tempted. The consideration of these things might teach men how they dote, which leave this only mediator jesus Christ, and turn them unto creatures, and think their causes must be relieved by intercession of Saintes. In which doing they plainly testify that they are void of the knowledge of Christ, forasmuch as they are ignorant of his office, and of the causes, for the which, he being God from everlasting, would take very manhood into the unity of his person. He surely saith in the Gospel: No man cometh to the father, but by me. 
john. 14.  And Paul as he acknowledgeth one God, so he testifieth that there is but one mediator between God and man, that is jesus Christ. 
1. Tim. 2.  But because we shall otherwheres have occasion to speak more largely of these things, let these few suffice for this present. And let us take it for a great comfort that we see his godhead, whom we rejoice in as our saviour and redeemer, and after whose name we be called Christians, proved by so many arguments. Let us now return to Peter's sermon, and to the explication thereof.  

The passion and death of Christ.  secondarily he setteth forth the passion and death of Christ, in such sort, that he laboureth to bring them in fear, considering how heinous a matter they had committed. For he saith: This jesus have you taken by the hands of unrighteous people, after he was delivered by the determinate counsel and foreknowledge of God, and have crucified and slain him. Three things are here affirmed concerning the death of Christ. First, he accuseth all the people of so horrible a murder. You (saith he) have crucified him, and slain him. Yet Peter was not ignorant that the soldiers hung him on the cross with their own hands. And yet truly doth he lay this crime to all the people's charge, because they did not only consent to his death, but also required with importunate and seditious clamour to have him crucified, and with their importunacy overcame pilate which long withstood them, as the Evangelists teach us.  

The preaching of the Gospel must begin with reproving of sin.  By this example of Peter we are taught how to begin the preaching of the Gospel: verily with the rebuking of sin, the which must be detected, published, and accused. For except men acknowledge their sins, they will not care much for Christ, so long as they think they have no great need of him. For it fareth in this matter as in the diseases of the body. They that either perceive not their sickness, or else go about to hide it, care not for Physic, neither will they receive the Physician, though he offer himself. So, whosoever feel no conscience of their sins, or think their sins may be dissembled or purged by their own satisfactions: they neither seek Christ greatly themselves, nor worthily receive him, showing himself to them in his Gospel, but standing rather upon the affiance of their own righteousness, fear not to withstand him. Whereof we have many examples in the Pharisees. For the which cause Christ professeth he is the Physician of those that be sick, 
Math. 9  and that he came not to save the righteous, 
Luc. 5.  but to call sinners to repentance. And speaking of the holy ghost, 
john. 16.  amongst his properties he first reckoneth, that he shall reprove the world of sin. Again, when he commends the preaching of the Gospel to his Apostles, 
Luc. 24.  he will first have repentance to be taught, next after which, he will have remission of sins to be joined. Therefore Peter doth not without a cause proceed in this order, that speaking of the death of Christ, he first proveth his hearers to be guilty, and to be the authors thereof. And so were it necessary to have Christ's death preached in these days, that all men might understand the son of God died for their sins, and that they were the authors thereof. For thus it shall come to pass, that men shall learn to be sorry in their heart for their sins, and shall embrace the salvation offered them in Christ with the more fervency of faith.  
But lest Peter might seem to accuse the Commonalty only, he addeth another thing, 
The boldness of P●ter in rebuking sin.  whereby the heads and chief are accused to be the ringleaders of so heinous a deed. For you (sayeth he) have taken him by the hands of unrighteous and slain him. But who are those wicked and unrighteous? The first among them is judas, sometime a disciple of Christ, and an Apostle, but afterward a captain to them that took jesus. The next to him are the high Bishops, with all the College of Scribes and Priests, who bribed judas with money, and hired him to do so outrageous a mischief. In the same number may pilate be reckoned, which sitting in judgement as Lieutenant to the Emperor, pronounced sentence of death upon him. And Herode is not altogether faultless, who when he might have set him at liberty, being sent unto him, thought it better when he had mocked him, to send him back again. All these Peter comprehendeth under the name of unrighteous, whose power and authority was greatest in the City of Jerusalem. How dangerous a matter it was thus to say, he shall easily perceive that diligently considereth the state and degree of these people. It is an heinous offence to say the sentence of the judge condemning the guilty, is unjust and unrighteous. Yet Peter boldly saith so in a most populous City, where the remembrance of Christ whom he so highly commends, was yet very fresh. Here therefore (as in a glass) we may behold how stout and bold defenders of Christ the holy ghost maketh them, whom he doth vouchsafe to inspire with his spirit. We are also taught what liberty and freedom of speech aught to be in the ministers of the word to accuse public offences, and how little they are to be regarded who require I can not tell what manner of modesty in the ministers. For we need not thus to extenuate sin, 
Psal. 36.  which otherwise of itself (as David sayeth) useth to flatter us. Nor we must have no respect of people, seeing the person or the auctor can not excuse sin: yea, how much more of authority the offender is, so much more hurtful is the offence. Besides, the minister is a public person, to whose office and charge it is manifest all men are subject. For Christ hath made him a steward of his household, wherein are rich, poor, Nobles, 
Math. 24.  and Commons, Magistrates, and subjects. And that the Lord says to Hieremie, is spoken to all ministers: Behold, this day do I make thee a strong fenced town, an iron pillar, and a brazen brickwall, against the whole land, against the kings and mighty men of juda, against the priests and people of the land. 
jerem. 1  Therefore whosoever have taken upon them the office of teaching in the Church, let them regard no reasons of the world nor of the flesh, whereby to be made afraid, but let them rather follow the examples of jesus Christ, the Prophets, and the Apostles, all which (it is plain) used the like liberty in reprehending of sin that Peter useth in this place.  
And whereas the things he spoke of Christ's death might give occasion of much offence, 
Christ dieth by the appointment of God.  as though he had been oppressed by the craft and power of men, and therefore might seem not to be God: Peter preventeth this offence, saying he was delivered into the hands of unrighteous men, by the determinate counsel and foreknowledge of God. For this is as much as if he had said: let no man think that either judas the traitor, or the Priests, or pilate, had either so much counsel or power, as to do any thing herein which God knew not, or suffered not to be done. For whatsoever chanced unto Christ, came to pass by his foreknowledge and decree. Whereunto also he had a respect in his Epistle, where he saith that before the world was made, Christ was ordained before hand for this end. 
1. Pet. 1.  For demonstration sake, may be brought the promises of God made in the beginning of the world, and the Oracles of the Prophets, which teach none other way of our redemption and salvation, than that which is got by the blood of the son of God. verily Esay sayeth, that the Lord hath brought to pass, 
Esay. 55.  that the iniquity of us all is heaped upon him. It was therefore the decree and work of the same Lord, that our sins by his blood should be pourged. This is a notable place to 'cause us to learn rightly to judge of God's providence.  

The providence of God hath both counsel and prescience in it.  Let us mark therefore that he toucheth not only God's prescience, as it were, by the way, but also maketh mention of God's counsel or decree: Yea, he setteth it before God's prescience, because he testifieth it was an appointed and determined matter, which is as much as if he should say in our manner of speech: all this business was concluded by the premeditation, and long before devised counsel of God. Here is confuted the gloze of them, which imagine nothing in God almost but prescience or foreknowledge: saying that God foretold by the Prophets, that he foreknew should come to pass, taking from him in the mean while all providence and administration of things. Which men seem to me, to make God an idle gazer upon the world, and a slothful and sluggish body, suffering many things to be done against his will, and otherwise than he had appointed. But David instructeth us far otherwise, which saith, that God beholdeth the things done in heaven and in earth, 
Psal. 113.  and maketh him also to rule kingdoms, and to govern all things with his beck. And Peter in this place saith that God foresaw not only the falsehood of judas, the bloody enterprises of the Priests, and the iniquity of pilate, suffering them to come to pass by a certain idle permission, but also deduceth all the success of this business, from the certain and determinate counsel or decree of God. And that that happened in the son of God, aught to be understanded of the universal governance of mankind, which God sustaineth and wieldeth, unless we suppose that God which is always constant in himself, is swerved from his common order and usage. But chief it is convenient we consider the end wherefore Peter allegeth the decree of God's providence: 
The use of God's providence.  which end because many observe not, they by and by cry out that we make God the auctor of evil, because we say all things depend upon his counsel and appointing. Howbeit Peter in this place neither excuseth judas nor his complices, nor yet charges God with that they wickedly & unjustly did. For where they sinned of their own voluntary malice, and set before their eyes neither the counsel of God, nor the redemption of mankind, but followed the naughty affections of covetousness, ambition, and hatred: the fault was in themselves, and justly were they punished for the same. Peter maketh mention of God's providence and decree, because he would put away the slander and offence of the cross, and teach us how to judge of all Christ's affairs and our redemption. The same use of God's providence must we also set before us, that it may serve as well to the instruction of our faith and life, as for our comfort in adversity. So by the decree of providence, the scriptures teach us that our salvation dependeth upon the mere grace of God, who before the world was made, ordained jesus Christ to be our redeemer, and chose or elected us in him. See Ephe 1. Rom. 9.10.11. etc. And thither doth Christ send us saying: you have not choose me, 
john. 15.  but I have choose you. Again: without me you can do nothing. Therefore the consideration of predestination and Gods free election, only beateth down the pride of man's righteousness, & the perilous affiance that we have therein. The same bringeth us most strong comfort in adversity, when the wicked are in prosperity and aloft. For why should a man be offended at them, considering he is sure that he is under the tuition of God's providence, and that no adversity can happen unto him without the will and pleasure of God? Therefore Christ sendeth us to the flowers of the field and birds of the air, in the which, God's providence is most easily perceived: and comforteth the Apostles against the slanders of persecution with arguments taken from them, saying: Are not two little sparrows sold for a farthing? 
Math. 6. and .10.  And one of them shall not light on the ground without your heavenly father. Yea, all the hears of your head be numbered. If we examine these words after the capacity of our reason, I know they seem to exceed all truth. But if we consider the wisdom and omnipotency of God, which far passeth all man's reason, there can nothing be said that may seem so far to exceed 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 providence shall yield us much learning and comfort. And if any man will go beyond this, and pass his bounds, to him we say as Solomon sometime said: He that will search out high things, it shall be to heavy for him. 
Prou. 25.  And as Paul said: What art thou O man which disputest with God. etc. See the place. Rom. 9 Neither was it without the will of God, that the Apostle which was rapt into the third heaven, and heard words not meet to be uttered to man, disdeyning to answer curious questions about this matter of God's providence and predestination, concludeth all that disputation with an exclamation full of admiration and wonder, saying: O the deepness of the riches, both of the wisdom and knowledge of God. How unsearchable are his judgements, and his ways past finding out: For who hath known the mind of the Lord? or who hath been his counsellor? or who hath given unto him first, and he shall be recompensed again? For of him, and through him, and for him, are all things. To him be glory for ever. Amen.  
Last of all, 
The resurrection of Christ.  Peter joineth the resurrection of jesus Christ from the dead, in these words: whom God hath raised up, and loosed the sorrows of death because it was impossible that he should be held of it. This also is a remedy against the slander of the cross, but rather it is to be referred to the order of our redemption and salvation, which he purposeth to entreat of. But because he speaketh of the resurrection in the process following, we will now be the shorter. Among other things, it is chiefly to be considered, that having described the person of Christ, omitting many other things, he maketh mention only of his death and resurrection. The cause was, for that in these two, the whole sum of our salvation is contained. For by his death, he pourged the trespass of our sin, which otherwise could not have been pourged. By his resurrection, he overcame death, which was the punishment of sin, and subdued the fort thereof, according to the saying of the Prophet, alleged by Paul: 
Hose. 13. 1. Cor. 15.  Death is swallowed up in victory. Death where is thy sting? Hell where is thy victory? The same thing Peter seemeth to mean, in this place, where he saith that the sorrows of death were loosed by Christ's resurrection, because it was impossible that he should be held of it. Neither of the dolours of the body (which follow death,) can it be expounded, sith yet we feel them to be most bitter. But the powers of death are loosed, and the terrors taken away, wherewith in times past it tormented men's minds. For it used sin as a sting, the punishment whereof, God appointed this death: and therefore it must needs be terrible, seeing it was the punishment of sin. And albeit Christ hath taken sin away, yet death remaineth, whereby we pass out of this life and world: but by the merit of Christ, it is made the door of life, and therefore it can no more fear them that believe, as Christ saith: He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into damnation, 
john. 5.  but is scaped from death unto life. Therefore saith the Apostle in another place, that Christ through death subdued him that had Lordship over death: 
Heb. 2.  Which could not have been said, unless he had risen again after death. Therefore these two must always be joined together: which thing Paul doth diligently observe, where he saith, 
Rom. 4.  Christ was delivered for our sins, and raised again for our justification. Again: This is the word of faith which we preach. If thou knowledge with thy mouth that jesus is the Lord, 
Rom. 10.  and believe in thy heart that God raised him up from death, thou shalt be safe. Where he maketh mention only of the resurrection: but he therein includeth death also, because a resurrection without death can not be imagined. Let us therefore learn to know jesus Christ, who being very God from everlasting, become man for our sake, cleansed our sins by his death, overcame the sorrows and strength of death, 
Rom. 8.  by his glorious resurrection, and being ascended into heaven, maketh intercession for us. To him be blessing, honour, power and glory for ever. Amen.   

The xu Homely.  FOR David saith of him: afore hand I saw God always before me: for he is on my right hand that I should not be moved. Therefore did my heart rejoice, and my tongue was glad. Moreover also, my flesh shall rest in hope, because thou will't not leave my soul in hell, neither will't thou suffer thy holy one to see corruption. Thou hast showed me the ways of life: thou shalt make me full of joy with thy countenance. 
THe Apostle Peter in our yesterdays Sermon, declared the chief articles of our Christian faith, showing us how jesus Christ was very God and man, how he suffered death for us, and rose again from the dead. The end and use of all which, is to teach us to acknowledge him to be the redeemer of mankind that was promised. Howbeit the article of resurrection for many causes, might seem very incredible among the jews. For besides that it seemeth doubtful to man's reason, there was no small number of saducees which flatly denied it. And the soldiers being bribed of the Priests with money, had bruited a false rumour how the disciples of Christ had stolen his body out of the grave. Yea, and Christ himself after his resurrection, did not show himself to all the people as before he used, but was conversant only with his disciples. Therefore it was necessary that this article should be both more plainly declared, and with more sound arguments confirmed: especially for that the Apostles faith was had in suspicion of all men. Wherefore Peter flieth to the authority of David, the most notable king and Prophet among the jews, by the testimony of whom taken out of the xuj psalm, 
Psal. 16.  he proveth that the resurrection of Christ aught to seem neither strange nor incredible: forasmuch as the same came to pass according to the counsel and ordinance of God, and was also long before prophesied by the Oracles of the Prhphets. And because Peter afterward confirmeth the authority of this testimony, and showeth that it appertaineth only unto Christ: it should be superfluous now to tarry long in proof of the same. For the authority of so great an Apostle aught to suffice us, which the jews their selves to whom these things were spoken, were not able to refel. Let us rather mark that David so speaketh this in the person of Christ, that he himself also taketh comfort thereof, which comfort belongeth also to all them that worship Christ, because the things spoken of the head, must after a sort belong also unto the members. We must therefore diligently consider this place, which most absolutely comprehendeth in it all the reason of true religion, with the most wholesome fruits of so holy a study, 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 sum of all godliness, 
The sum of godliness and religion.  and holy life, where he saith: Afore hand I saw God always before me. For he is on my right hand that I should not be moved. Here are two things said. First he telleth what he doth, than wherefore he so doth. Touching the first he saith: aforehand I saw God always before me. Or as it is in the Hebrew: I set God in my sight, or before mine eyes. Therefore Christ followed this rule of life, to set the Lord always before his eyes, and to think he lived always in his sight. This to do, as it aught to be, two things are most worthy to be observed. The one is the study & endeavour of obedience. For we use to say they set God before their eyes, which have regard to his precepts, and being stirred up with an holy fear of God, study to please him, from whom they know nothing is hide. Concerning this study of obedience, God himself speaketh, where he commandeth Abraham to walk before him, or in his sight. The other is faith, 
Gen. 17.  whereby in adversity we look only to God, and seek for help, succour, and delivery from him only. Hereof David in an other place speaketh, saying: Behold even as the eyes of servants look unto the hands of their Masters, 
Psal. 123.  and as the eyes of a maiden unto the hand of her Mistress: even so our eyes wait upon the Lord our God, until he have mercy upon us. Both these properties may easily be seen in jesus Christ. For so reverently did he behave himself towards his father, that as Paul saith, he was obedient to the death: yea, even the death of the Crosse. 
Phil. 2.  And such a diligent care and regard had he of those people that his father gave him charge with, that going to his death, he could yield an account of them, saying: Those that thou gavest me have I kept, and none of them is perished, but that lost child. Again: 
john. 17.  I have glorified thee upon earth, I have finished the work which thou gavest me to do. Furthermore as a very man, with firm and constant faith, he set his eyes upon God only, whom he only called upon in all adversity, and thanked him only for the benefits he received, as the history of the Gospel teacheth. He might therefore by David truly say: I have set the Lord always before me. By this example must all they which will be accounted the true worshippers and children of God, frame all their life and doings. And this was the only cause of all the virtues, which we read flourished sometime in the Saints.  
Seneca gave counsel in times past that for the better avoiding of faults which use to be done in secret when we be by ourselves, 
In his third book● of Epistles, the xxv Epistle.  we should suppose some severe person, such as was Scipio, Laelius, or Cato, were present, as a beholder and witness of our doings. But how much more profitable would it be to think how God always beholdeth and seethe what we say and do? Because joseph did set God always before his eyes, neither could he be brought by his Mistress entycements, from the track of right and honesty, neither was he dismayed when he was in prison and adversity. 
Gen. 39  The like reason may we make of all other things. And here may we espy the great difference that is between the godly and ungodly. For the ungodly when the world goeth well with them, set not God before their eyes, but (as David testifieth) blinded with wicked folly, deny that there is any God. 
Psal. 14.36.  Whereby it cometh to pass, that like wild horses, breaking their bars and reins, they burst into all kind of mischief. For as it is said in another place, they are persuaded that God hath neither eyes nor ears, 
Psal. 94.  wherewith to see and hear their mischievousness. But when God whom they will not set before their eyes, showeth himself to them to be angry, and as it is said, reproveth them to their faces, 
Psal. 50.  and punisheth their wickedness, they run to him again, but yet ask no help and succour (as the children of God use) of him that correcteth them, 
Esay. 9  but for a season strive against his justice with their own strength, whereby when they see they profit nothing, they turn and call upon creatures, or else being utterly at their wits end, rush headlong into the pit of desperation. There are infinite examples of such men, of which, this aught with us to be the use, to learn to set God before our eyes, to whom we aught to approve ourself and our life, and in whom we aught to have all our trust and affiance.  
But Christ showeth the cause of his so godly and holy an industry, adding: because he is on my right hand that I should not be moved. Therefore (saith he) set I God before mine eyes, because he is present with me, what soever I do. If I please him, he is at hand to aid me, that I be moved with no fear or terror. If I neglect him, he is at hand to behold all my doings, and in time to come, will be a most severe judge against me. For this cause, the worshippers of Christ are moved to have Christ before their eyes, as they many times profess themselves. Hereunto belongeth that that we read David & such as he was, said: The Lord is my light and my salvation, whom then shall I fear? The Lord is the strength of my life, 
Psal. 27.  of whom then shall I be afraid? God is our hope and strength, a very present helper in trouble. Therefore will not we fear though the earth be moved, 
Psal. 46.  and though the hills be carried into the midst of the sea, Again: God is my strength and my salvation, he is my defence so that I shall not greatly fall. 
Psal. 62.  Let no man think this a vain tossing or repetition of words. For this confidence of the Saints stayeth upon the promises of God, and upon experience and daily examples. For it is the word of God: Call upon me in the time of thy trouble, & I will deliver thee. Again: Because he hath set his love upon me, therefore shall I deliver him, 
Psal. 50.  I shall set him up, because he hath known my name. He shall call upon me, and I will hear him: yea, I am with him in trouble, I will deliver him, and bring him to honour. These promises are confirmed by many examples, 
Psal. 91.  such as in the holy Scriptures we read of joseph, David, Daniel, and his fellows, Susanne, Ezechias, and many other. But we have no need of old examples, since we every day have experience of the truth of God's promises. For although there be many tribulations in this life, yet God delivereth his children from them all, and his right hand, as it were, stayeth us as we slip, and he suffereth us not to be tempted above our strength. 
1. Cor. 10.  And as David confesseth: In the multitude of our sorrows, his comforts refresh our soul. And this is that safety of the godly, 
Psal. 94.  a far other thing than that which maketh the wicked to look aloft, while by reason of their riches and worldly glory, they think themselves out of danger and gun-shot, who must needs be deceived, because all flesh is grass, and the glory thereof as the flower of the field. 
Isa. 40.   
But Christ proceedeth on, speaking in his spirit by David, 
The fruits of godliness.  and rehearseth the singular fruits of this study and endeavour. For this cause (saith he) did my heart rejoice, and my tongue was glad: moreover, also my flesh shall rest in hope. Here are three things said, every which of them far passeth all the riches of the world, which as I said, must be considered both in Christ and his members.  
First he speaketh of joy, and of the joy of the heart, 
joy of heart.  to teach us that that is a true, sound and stable joy. He means the same joy, which he afterward promises to his Disciples, where he saith: Now you have sorrow, but I will see you again, and your heart shall rejoice, 
john. 16.  and your joy shall no man take from you. Paul speaketh of the same, bidding the Christians alway rejoice Principally it is meet we consider the cause of joy. 
1. Thes. 5 Phil. 4.  For this cause (saith he) my heart rejoiced, because the Lord is on my right hand. Then the faithful rejoice in the Lord. The wicked also be glad and rejoice, and for joy many times become mad. But this they do either because they have riches and honours, and the fruition of the naughty lusts of the flesh, or else by reason of their wickedness, 
Prou. 1.  as Solomon saith of some. But their joys are neither sound nor sure, but are ended in most grievous sorrow. For Christ's sentence in the Gospel was long ago pronounced against them: woe be to you that now laugh, 
Luc. 6.  for you shall mourn and weep. But the mirth or joy of the godly, because it stayeth upon the Lord, cannot quail or be overturned. For they glory and rejoice in afflictions, because that in all things they know they shall overcome, by him which loved them in jesus Christ. 
Rom. 5.8.   
The second fruit of godliness is the gladsomeness of the tongue. 
joy of tongue.  By this is expressed the greatness of the joy which can not be kept within the mind, but breaketh forth by the tongue. For this tongue of the godly rejoiceth not in light affections and ribaldry, or in wanton talk, such as we may see in the ungodly, but in godly giving of thanks, and in setting forth the name of God and his benefits. And surely this is a great glory of the godly, that they perceive themselves every day bound unto God, by new and fresh benefits, for the which cause they praise his holy name. Many rejoice in the favour of Princes, and think it a worthy matter when they have any just occasion offered them to praise and commend the Prince's liberality. But the glory of a christian man is far greater, which every day finds most weighty causes & fresh occasions to commend and set forth the goodness of God. And herein consists not the lest part of our duty: For God will be magnified and extolled of us, and requireth none other thing of us for his beneficence, because he hath no need of any thing that is ours. Call (saith he) upon me in the time of trouble, so will I hear thee, 
Psal. 50.  and thou shalt glorify me. Hereof proceed those vows of the Saints, which promise' songs and hymns unto the Lord Christ in one place in the person of David, promises this thing to his father, saying: I will declare thy name unto my brethren, in the midst of the congregation will I praise thee. 
Psal. 22.  My praise is of thee in the great congregation: my vows will I perform in the sight of them that fear him. And David where he asketh help of God, speaketh after like manner: I will praise the name of God with a song: and magnify it with thanksgiving. This also shall please the Lord better than a bullock that hath horns and hooves. 
Psal. 60.  Hereto may be applied the voice of the godly spoken of by the Prophet: O forgive us all our sins, receive us graciously, 
Hose. 14.  and then will we offer the bullocks of our lips unto thee. Here, by the way, may the infelicity of our days be perceived. For where there be very few whose tongues rejoice in giving God thanks and in praising his holy name, therefore is that true joy also very rare that is conceived by faith, and holy exercise of obedience. By the which argument we may strongly conclude, that the exer i'll of faith and godliness is also very rare.  

Cheerful death.  The third fruit of godliness is: My flesh shall rest in hope. He speaketh of death, which he promises him shall be joyful and without all grief. Here, in the meanwhile, is shadowed out a most absolute felicity and bliss, which by death (as the Poet saith, death is the last end of all things) can not be let or hindered. By death, which for the most part cometh suddenly, all things whereby this unhappy world measureth felicity, use to be disturbed. At the mentioning of death, rich men are amazed, ambitious men quake, voluptuous men tremble, and the most valiant men use to be afraid. But Christ rejoiceth herein, as in a rest full of great hope. So do all the members of Christ, to whom above all other men it is given to contemn death, yea, to rejoice in death, whose property the Prophet in this place most lively expresseth. First, he maketh mention only of the flesh or body, showing that death hath no power upon the soul, which is the chief part of man. For the soul departing out of the body, goeth to everlasting life, as otherwheres we have showed, which was the cause that Paul desired to be loosed and to be with Christ. Then speaking of the flesh or of the body, 
Phil. 1.  he threateneth it not with destruction, but saith: My flesh shall rest in hope. Therefore he promises a rest to the flesh, which the godly in death find to be most sure. All the whole race of our life swarmeth with heaps of calamities and dangers. Travel and pains are still at hand. Sorrows and cares spring every day still a fresh. And to be brief, this short life is tossed with the continual storms and tempests of cumbrances and travails, 
Psal. 90.  so that the Prophet truly said: The days of our age are threescore years and ten, and though men be so strong, that they come to four score years: yet is their strength then but labour and sorrow. And in other places the Scripture saith, that man is born to labour, as the bird to flying. But in death is rest, and he that is dead, 
job. 5.  hath escaped all the toil of labours and care, sickness, and all other accidents of adversities. And lest any man should think we had none other rest in death, than such as beasts and other living creatures have, which have no life after this: he showeth that our flesh rests in hope. He means the hope of resurrection, which is both certain, and also the only cause of true comfort. For God putteth us in this hope, in calling himself the God of them which are departed this life, as Christ teacheth of Abraham, Isaac, 
Math. 22.  and jacob. And in the Prophets he constantly promises there shall be a resurrection. See Ezechiel. 37. Dan. 12. Isa. 26. &. 66. Christ reasoneth oftentimes in the Gospel of the same. The time shall come (sayeth he) when all they that be in their graves shall hear my voice, and shall come forth. 
john. 5.  etc. Look more touching this matter in Math. 25. john 11. job speaking of this hope, saith: I know that my redeemer liveth, and that I shall rise out of the earth in the last day, and shall be covered again with my skin, 
job. 19  and shall see God in my flesh: yea, and I myself shall behold him, not with other but with the same eyes. And doubtless the holy Martyrs being emboldened with this hope, overcame all the sorrows which they sustained, with great constancy of mind. Therefore it is not without cause that Paul biddeth us out of these and such like places, to take arguments of comfort, 
1. Thes. 4.  in the departure and burials of our friends.  
Furthermore, 
The article of resurrection declared.  because the Prophet took occasion to make mention of the resurrection, he more fully setteth forth the same, going on & speaking still under the person of Christ. For he says: Because thou will't not leave my soul in hell, neither will't thou suffer thy holy one to see corruption. Thou hast showed me the ways of life: thou shalt make me full of joy with thy countenance. There be in these words divers things, which are to be understanded of Christ only, as Peter teacheth in the things following. Yet because the certainty of our resurrection dependeth upon Christ's resurrection, whom Paul for that cause calleth the first fruits of them that sleep: 
1. Cor. 15.  the fruits and effects of all those things that came to pass in Christ's resurrection, appertain also to us. Therefore it shall be profitable for us diligently to consider the things here said. For as they set forth the resurrection of Christ: so they teach us wherein to hope, and paint out the order and manner of our resurrection, with that true felicity which followeth the same.  
First he saith: Thou shalt not leave my soul in hell. 
The descension of Christ into hell.  The Hebrues take this word Inferi (which we english hell) sometime for the sepulchre or grave, sometime for the dead and buried: in which sense the brethren of joseph say: Thy servants shall bring the grey head of our father with sorrow, ad infernum, sive inferos, that is to say, to the grave. The sense therefore of Christ's words is, that the soul of Christ should not tarry long separated from the body, in the place where the souls of the blessed be, but should return shortly to the body again. Many have understood these words of the dissension of Christ into hell, which we profess among the articles of our faith: whose judgement me thinketh aught not altogether to be rejected. Great disputation hereabout hath been kept among the ancient writers. And in our days have certain phreneticke people start forth, which have said that the soul of Christ hath suffered in hell the torments of the damned. But Christ himself confuteth them: which, a little before he died, said unto the thief: This day thou shalt be with me in paradise. 
Luc. 23.  Besides, being ready to give up the ghost, he sendeth not his soul to hell, but commends it into the hands of his father. Furthermore, it is manifest, that he offered himself upon the altar of the Cross for the sins of all the world, and did there fully accomplish the business of our salvation, 
john. 19  so that he truly said: It is done or finished. Therefore it must not be suffered that any shall say, Christ's soul suffered any thing after it departed out of his body. It was heavy and sad, and felt the terrors of death at mount Olivete, as he himself confesseth. It seemed also to have felt the angry countenance and wrath of his father, in punishing sin, when he said upon the cross: My God, my God, why hast thou forsaken me? But because his death and passion was sufficient to purge our sins: it is a very absurd and unchristian point to add any thing else thereto. Therefore Christ's descending into hell may plainly be understanded, if we say either that he truly died, or that the merit of his death extended unto them also which died before him, from the beginning of the world, as Peter in another place seemeth to mean, saying: that Christ preached unto the dead which were in prison. 
1. Pet. 3.4.  This served both to the greater comfort of those which believed the promises made of him, and increased the pains and sorrows of the reprobate which wickedly contemned them. In the mean season, the utility and profit of the things here spoken is derived unto us also. For as Christ's soul was not forsaken: so our souls be in the protection and hand of God, 
Sap. 3.  and shall return to our bodies again in the later day.  

The resurrection of the body.  Secondly therefore he addeth: Neither wiltthou suffer thy holy one to see corruption. This after a sort pertaineth to the exposition of the first member. In the mean season, as he spoke of the soul: so he showeth what shall become of the body. He saith it shall not see corruption, which afterward, at large he declareth to be understanded of Christ's body only. And surely it is plain that all our bodies are subject to corruption, for the saying of God must of necessity be fulfilled: Thou art dust and into dust thou shalt return again. Neither doth the art and industry of man any thing prevail, 
Gene. 3.  going about to conserve the bodies of great men, with sweet odours, spicery and perfumes. But Christ's body, because it was raised again the third day, could not see corruption, much less be corrupted, but rose again a glorious body, and void of all corruption. Here is the resurrection of our bodies proved. For although our bodies corrupt, & moulder to dust, yet by the power of Christ, when the last day cometh, they shall be restored again, as we have heretofore declared. For our mortal bodies (as Paul saith) must become like unto Christ's glorified body. Neither shall it be impossible for him to raise our bodies from the dust, 
Phil. 3.  which made man at the beginning of clay, yea, all this great frame of the world of nothing. They may here also be confuted which say Christ's body in the resurrection was vanished away, and had not the true properties of a body, such as is to be felt and handled, to be contained in a place, to move from place to place. etc. For if he saw no corruption, how could he loose those things, without the which a very body cannot consist?  
Thirdly he saith: Thou hast showed me the ways of life, that is, 
Life everlasting.  thou hast brought me into life. And he speaketh of the heavenly and eternal life, which only is worthy so to be called. Ergo, life everlasting followeth after resurrection, which life, even as Christ had, so shall we have the same in him. This is well to be observed where it is said, the way of life is showed to Christ. Adam by sin deserved death, and the door of Paradise after he was driven out, God fenced and guarded with a sword of fire, lest he should return thither and eat of the tree of life. 
Gen. 3.  God signified hereby that men of their own strength and power could not enter into life. But in Christ the way of life was set open again, that even as by one man sin entered into the world, and through sin death: 
Rom. 5.  so by Christ only, righteousness and life should be restored again. Therefore the Apostle speaking of Christ, saith that the life appeared to us. 
1. john. 1.  And Christ every where is called the bread of life, the light, and the way of life, and the resurrection, and the life. 
john. 6.14.1. ●1.  This commodity therefore which the resurrection of Christ hath got us, is very singular, because we shall be raised to an heavenly and an eternal life, not to an earthly and mortal, such as we now live, which may be truelier called a death than a life. The mean hereto is in Christ alone, whom whosoever despiseth, he cannot attain unto life, as Christ saith: Not man cometh unto the father but by me. 
john. 14.   
Last of all he addeth: Thou shalt make me full of joy with thy countenance. 
The state of the heavenly life is m●ste blissful.  By these words is expressed the condition of an heavenly and eternal life, which is of a far other sort, than the life we have here on earth. For this life as was aforesaid, is full of travail, sorrow, care, and trouble. The eternal life is full of mirth and joy. For there God will wipe all tears from the eyes of his faithful. And there shall be no more death, 
Apoc. 21.  neither sorrow, neither crying, neither shall there be any more pain. And these being taken away, there can remain nothing, but joy. Therefore Christ, saith he, will say to the faithful servant, enter into the joy of thy Lord 
Math. 25.  This joy in an other place Christ calleth the glory, which he testifieth he had with his father before the world was made. 
john. 17.  Christ's humanity was taken up to be partaker of that joy and mirth in that kingdom, which in his godhead he possessed from everlasting. For so we read it was promised long agone, God saying: 
Psal. 110.  sit thou on my right hand until I make thy enemies thy footstool. In these words are contained an article of our faith, where we confess Christ is ascended into heaven, 
The ascension of Christ.  & sitteth upon the right hand of his father omnipotent. In the mean while, we that by faith are graffed in Christ, and made his members, must believe that these things appertain to us likewise. For it can not be that the members can be pulled from their head. And Christ promises: Where I am, 
john. 12.  there shall my minister be also. And declaring this promise otherwheres in more words, he saith: In my father's house are many dwellings: If it were not so, I would have told you. I go to prepare a place for you: 
john. 14.  and if I go to prepare a place for you, I will come again, and receive you even unto myself, that where I am, there may ye be also. Yea, being ready to go to his death, when he had made and disposed of his will, as by way of a testament, he saith: Father, I will that they which thou hast given me, be with me where I am, 
john. 17.  that they may see my glory which thou hast given me. Which things, for that they should not be understanded only of the Apostles, he plainly testifieth that he prayeth not for them alone, but also for all those which should believe in him through their teaching. Therefore it is no doubt, but we also shall be filled with joy, in that eternal and heavenly life, which shall follow the resurrection of our bodies.  
Here must we not omit to mark how he saith and showeth the cause efficient of this joy, 
The face or countenance of God.  is the face of God. Which we must understand to be the favourable and merciful countenance of God, wherewith he looketh cheerfully upon us for Christ's sake, so that there appeareth no token of the old anger, which we deserved by sin. For as the cheerful countenance of a king is life (as Solomon saith) and by his looking well about him, 
Prou. 16. and▪ 20.  all evil is driven away: So in the look of God all fullness of joy is to be had, for them that believe, whereunto me seemeth Christ had a respect, saying: Blessed be the clean in heart, 
Math. 5.  for they shall see God. And therefore the godly prey: 
Psal. 80.  Show us the light of thy countenance, and we shall be safe. Hereof may we gather, how great misery they shall be in, which being secluded from the face of God, shall be thrown into utter darkness. And thus hitherto hath the Prophet in few words described all true godliness and true felicity. Let us learn to set God before our eyes, to reverence him obediently, and to trust in him only. Of this endeavour shall spring true joy, and we shall have every day new occasions to set forth God's goodness, and when we departed this life, we shall rest in glad hope. And after that, shall follow a blessed resurrection, wherein the souls shall be restored to the body, and being taken into that true life, we shall be filled with all joy, before the face of God, with jesus Christ, our brother and co-heyre, to whom be blessing, honour, power, and glory for ever. Amen.   

The xuj Homely.  YOU men and brethren, let me freely speak unto you of the Patriarch David: for he is both dead and buried, and his sepulchre remaineth with us unto this day. Therefore seeing he was a Prophet, and known that God had sworn with an oath to him, that Christ (as concerning the flesh) should come of the fruit of his loins, and sit upon his seat: he knowing this before, spoke of the resurrection of Christ, that his soul should not be left in hell, neither his flesh should see corruption. This jesus hath God raised up, whereof we all are witnesses. sithence now that he by the right hand of God is exalted, he hath received of the father the promise of the holy ghost, he hath shed forth this gift, which you now see and hear. For David is not ascended into heaven, but he saith: The Lord said unto my Lord, sit thou on my right hand until I make thy foes thy footstool. So therefore let all the house of Israel know for a surety that God hath made that same jesus, whom you have crucified, Lord and Christ. 
Because the whole order of our salvation is accomplished, as it were, in the resurrection of our bodies, therefore the scripture is greatly occupied in proving the same: which was the cause that Peter argued so diligently of Christ's resurrection, whereupon it is manifest that our resurrection dependeth. For he is not contented simply and plainly to preach the same, but describeth all the order and manner thereof out of the▪ xuj. Psalm, the authority whereof he useth, to prove the same resurrection: to the entreaty whereof, this present place also serveth. For first, preventing the objection of his adversaries by a preoccupation, he proveth that this Psalm aught to be expounded of Christ. Then cometh he back again to Christ, and teacheth us that whatsoever was prophesied by David, is fulfilled in him. And at length, he concludeth his sermon with a grave obtestation, and beseeching of them.  
About the testimony of the Psalm, Peter doth two things. First, 
The testimony of the xvi Psalm is proved.  he teacheth them that it cannot be expounded of David by any means. Then he proveth that David prophesieth of Christ. And because the authority of David was very great with the jews, he mollifieth the minds of his hearers with a proper preface, lea●t they might think he spoke any thing contemptuously of David, yea, he citeth themselves as witnesses of the things that he means to say: Let me (saith he) speak of the Patriarch David to you, who I know are not ignorant in David's matters, and are earnest students of his prophecies. And because many would think that he spoke these things which we have cited, of himself, the matter must be the better marked, and then shall it appear, that they are most manifestly deceived in their opinion. For David speaketh of one whose soul should not abide with the souls of the deceased, and which in his body should suffer no corr●ption. But it is evident that David is dead, and his tomb at this day is to be seen amongst you, 
1. Reg. 2.  wherein his body after the manner of all flesh (as he sayeth of himself) is consumed into dust. Therefore the words of the Psalm cannot be understanded of him. Howbeit though this be a firm and sure argument, yet was it not sufficient, unless also he could prove, it aught to be understanded of Christ. Wherefore he addeth: Therefore seeing David was a Prophet, and knew that God had sworn with an oath to him, 
1. Pet. 1. 2. Pet. 1.  that Christ (as touching the flesh) should spring of the fruit of his loins, and sit upon his seat: he knowing this before. etc. By the which words, he teacheth us that no man aught to marvel that David prophesied these things of Christ, which was promised to be the saviour of the world. He useth two kinds of argument. The first is taken of David's person and of his office. For all men know that David was a Prophet. But this was the office of all Prophets, by the spirit of Christ to search out his mysteries, chiefly his death and resurrection, as Peter in other places diligently teacheth. And if a man search the books of the Prophets, he shall there find manifest and plain prophecies of Christ, and of his kingdom, which thing Christ himself acknowledged, saying after his resurrection: It behoved that all the things should be fulfilled which was written in the law of Moses and in the Prophets concerning me. Therefore what marvel is it that David being a Prophet, 
Luc. 24.  prophesied of Christ? The other argument is touching the promises of God. God had promised by an oath unto David, that out of his loins should spring he that was promised to be the saviour of the world, which should establish the throne of his kingdom, and possess it for ever. Therefore David aught and might easily expound the mysteries of that saviour ●o promised. And the things here rehearsed, aught manifestly to be understanded of him, because they can not be meant of David, nor of any other. The promises made long ago unto David, appertain to the explication of this place. Among which, the chief is that, that Nathan the Prophet by the spirit of God declared in these words, when David consulted touching the building of the Temple: When thy days be fulfilled, thou shalt sleep with thy fathers, and I will set up thy seed after thee, which shall proceed out of thy body, 
2. Sam. 7.  and will establish his kingdom. He shall build an house for my name, and I will establish the seat of his kingdom for ever. etc. Which place as may easily be perceived, can not be understanded of Solomon, because he was born, and set in his kingdom, David being yet alive, neither was the seat of his kingdom continual. But this promise is fulfilled in jesus Christ, which many years after took flesh of the stock of David, and appointed the house of God, that is to say, the congregation of all Nations and peoples, whose kingdom (as the Angel testifieth) shall have none end. 
Luc 1.  Besides this promise, to put all things out of doubt, he added an oath, whereof Peter in this place maketh mention, and which is expressed in the scriptures. For hereunto appertaineth that which we read Psal. 89. I have sworn once by my holiness that I will not fail David. His seed shall endure for ever: and his seat is like as the sun before me. He shall stand fast as the moon, and as the faithful witness in heaven. etc. And again. The Lord hath made a faithful oath unto David, 
Psal. 132.  and he shall not shrink from it. Of the fruit of thy body shall I set upon thy seat. And meet and convenient it is that we should add hereunto, that which is read of the Priesthood of Christ, confirmed with the oath of God. For David prophesying hereof saith: The Lord hath sworn and will not repent him: Thou art a Priest for ever after the order of Melchisedech. 
Psal. 110.  Where therefore David was instructed with such and so many promises of God, it is easy to perceive, that this aught to be understanded of the true Messiah, which is the very son of David, because they are more excellent and high mysteries, than can fall out either upon David, or any of his children. But before we leave this place, two things are to be noted.  

The old fathers were not utterly void of the knowledge of Christ.  First, we are taught that the ancient fathers were not altogether ignorant of Christ's mysteries, and specially those which concern his death and resurrection: In deed we must confess that a more full knowledge hereof was reserved unto the time appointed. But to deny Antiquity, the whole knowledge of Christ were to rash a part, because we know Christ testifieth of Abraham, that he rejoiced to see his day, that he saw it and was glad. 
john. 8.  And as we said erewhile, he saith Moses and the Prophets prophesied of his mysteries. This might be proved by authority of elder promises, and the books of the Prophets abundantly, if need so were. But let it suffice us to learn this, namely, that the books of the old Testament appertain to us also: which thing many now a days over boldly use to deny. For it is evident, that in them the knowledge of Christ is contained. Therefore we must confess that they appertain to us also, unless we will reject the knowledge of Christ, as nothing belonging unto us. How much better doth Paul who saith: Whatsoever things are written before time, are written for our learning, that through patience and comfort of the Scriptures we might have hope. 
Rom. 15.  Add hereunto that which he saith in the second Epistle to Timothy Cap. 3.  

God sweareth.  The next thing worthy to be observed in this place, is how God doth vouchsafe with an oath to confirm and establish our redemption and salvation, which only is included in Christ our Lord Howbeit the credit and authority of God's word alone, far passeth any oath that can be made. Howbeit that high God stoopeth down to our capacity, because he would have us nothing doubt of our salvation. And he bound not himself on this wise to David only, but also to Abraham, as Paul saith. 
Heb. 6.  For to him it is said. I have sworn by myself (saith the Lord) because thou hast done this thing, and hast not spared thy only son. etc. 
Gene. 22.  afterward this oath was repeated again, where the Lord said to Isaac: I will perform the oath which I swore unto Abraham thy father. etc. 
Gene. 26.  And hereunto appertain those earnest and solemn contestations of God the father, wherewith he beareth witness from heaven that jesus Christ is his beloved son, for whose sake he is reconciled unto us. 
Math. 3.17.  And the son himself bindeth his promise to us by an oath, as often as he repeateth that verily I say unto you so much used in the Gospel. These things serve much for our comfort, and instruction, we are taught to make much of Christ, and not to despise the salvation which cometh by his merit, and is offered us by preaching of the Gospel, as he commanded. In time passed (as Paul saith) they which had transgressed the law of Moses, died without mercy under two or three witnesses. How much sorer shall he be punished, 
Heb. 10.  which treadeth under foot the son of God, and counteth the blood of the new Testament as an unholy thing. etc. And john the Apostle admonisheth us earnestly hereof saying: if we receive the witness of men, the witness of God is greater which he testified of his son. He that believeth in the son of God, 
1. john 5.  hath the witness in himself. He that believeth not God, hath made him a liar, because he believed not the record that God gave of his son. etc. But what can be more horrible than to accuse God of a lie, which is both eternal truth, and also may so easily revenge the contempt of himself? Furthermore, these things comfort us as much in the conflict of temptations. Satan many times goeth about to call the certainty of our salvation into doubt. But if we consider how the same is sealed and confirmed, as it were by an oath, our faith can not waver. For God is true, and his word endureth for ever. 
Isa. 40.   
But Peter returns to Christ, and proveth that in him whatsoever things David before times prophesied of the Messiah, are fulfilled. 
Whatsoever was prophesied of the Messiah is fulfilled in Christ.  The end of all his sayings, is that men should understand how jesus of Nazareth was the saviour of the world that was promised. And of a many of things which he might have alleged, he speaketh only of the resurrection and ascension, because these two sufficed his purpose, and served chiefly for the present cause and controversy, which rose by sending of the holy ghost. We shall speak of each of them in order.  
He rehearseth the article of the resurrection to prove Christ to be the saviour promised, which argument Paul useth also. 
By the resurrection jesus is proved to be the Messiah. Rom. 1.  Of Peter's words we may frame this argument: David a great while sithence, prophesied of the Messiah, that neither his soul should long abide with the other souls of them that were departed, nor that his body should suffer corruption, because God would raise him from death: But this prophecy is fulfilled in jesus of Nazareth. Ergo, it is manifest that jesus of Nazareth is the Messiah and saviour. Touching the Mayor, there is no doubt. Therefore Peter laboureth in proving the Minor, the verity whereof he confirmeth by the common testimony of the Apostles, of this thing (saith he) we be all witnesses. Neither might these witnesses in whom there were such evident tokens of the holy ghost, and of Gods working, be easily rejected or contemned of men in their right wits. The Apostles use oftentimes to prove Christ to be our saviour by his resurrection, because Satan through death, which happened by reason of sin, had the rule and Lordship over us. Neither could we safely acknowledge Christ to be our saviour, except we were certain that he had subdued the force of death.  
In the mean season, we must diligently consider the loyalty and trustynesse of Peter and the other Apostles. The Lord chose them to be his witnesses, as we said in the first Chapter. They therefore perform the duty of witnesses faithfully and boldly, without all fear of any peril. For in the city of jerusalem before a great assembly of people, they testify that jesus is risen again from the dead, by the power of God, yet was there a far other rumour spread abroad in that city. For the soldiers, as is declared in the last of Matthew, being bribed with money by the Priests, bore witness that the Disciples by night had stolen the body of jesus away. What a dangerous matter it was openly to gainsay these men, every one may easily judge, seeing they had the authority of the Priests, and of pilate the Roman Precedent to defend them. But the Apostles by faith in Christ, overcame all fear of danger, and left all men an example to follow, which have the testimony of jesus Christ committed unto them.  

By the ascension, jesus is proved to be the Messiah.  The other argument whereby he proveth jesus to be the Messiah promised, he taketh of Christ's ascension. And this argument it seemeth he useth chiefly, because of them which might think it a ridiculous matter to preach him to be a saviour, which could be seen no where amongst men. Which also is the error of them in these days, who think him not a saviour, unless he will show himself bodily unto them. But Peter speaketh on this manner: He being exalted by the right hand of God, and having received of the father the promise of the holy ghost, hath shed forth this gift which you see and hear. This saying seemeth the obscurer, because for the brevity thereof, it cannot be perceived whereunto it is to be referred. But the obscurity is easily put away, if we join therewith, the Oracle which David uttered touching Christ's ascension. For of this Oracle and those things that Peter saith, we may frame an whole argument after this sort. David prophesied that Christ should not only rise again from the dead, but also taught us that he should ascend into heaven. For so he saith: Thou art go up on high, 
Psal. 68  thou hast led captivity captive, and hast given gifts unto men. This thing as also the other before, is fulfilled in Christ. For he after he was risen again, being exalted by the mighty right hand of God, ascended up into heaven, we looking on, and poured upon us the spirit which he obtained of God the father: which spirit hath wrought in us these gifts of tongues, which you do see and hear. Therefore it is manifest, that this is the Messiah. Further, no man must be offended for that he says Christ received the spirit of his father, as though he were not of like power with the father. For Peter speaketh this of Christ's humanity, wherein Christ confesseth that his father is greater than he. Although in an other place again he says, his father and he be both one, that is to say, in respect of his divinity. And Christ himself very trimly loseth this knot, speaking of the sending of the holy ghost, in this wise: He shall glorify me, for he shall receive of mine, and shall show unto you. 
john. 16.  All things whatsoever the father hath, are mine. Therefore said I unto you, that he shall take of mine, and show unto you. etc. When the comforter is come whom I will send unto you from the father, even the spirit of truth which proceedeth of the father, 
john. 15.  he shall testify of me. etc. But lest any man might suppose that the things spoken of Christ's ascension, were to be understanded of David, or would call them in question, he answereth them by another testimony, saying: For David is not ascended into heaven, but he saith: The Lord said unto my Lord, sit thou on my right hand, until I make thy foes thy footstool. This argument consists of two points. First, David ascended not into heaven: Ergo, these things aught not to be understanded of David. He denieth that David is ascended into heaven, not because he thinketh him to be reckoned in the number of the damned, but speaketh of his body, which (as was beforesaid) was consumed into dust and earth. Touching the soul, this saying of Christ standeth in force: He that believeth in me, hath life everlasting, and shall not come into judgement, 
john. 5.  but is passed from death unto life. The other argument standeth upon the testimony of David, who showeth that these things aught not to be understanded of himself, but of Christ which should be born of his stock. For in the Psalm. Cx. he sayeth: The Lord said to my Lord. etc. which place is so clear and so undeniable, that Christ thought good to use it against the Scribes. 
Math. 22.  In the mean season we are taught by Peter's example that the Scriptures aught to be expounded by conference of other places, lest, standing rashly upon some one place, we gainsay many other, which thing is the cause of many errors in the Church.  
It is to be marked how unto Christ's ascension into heaven, 
Christ's absence in body, is no damage to the believing.  he joineth the sending of the holy ghost. This doth he very prudently, and in order. For hereby he teacheth us that though jesus Christ have taken his body out of this world, yet aught he not to be contemned. For he hath not for all that, cast of the care of the Church, but by his spirit is present with the same, by the which spirit he worketh more effectually in the minds of those that be his, than before he did when he was conversant with us in body: wherefore he saith unto the Disciples, that it is expedient for us that he leave the world, and go unto the father. For so place should be given to the holy ghost, which we could not have so long as we did stick to his bodily presence. And surely, 
john. 16.  after that Christ had given his body upon the aultare of the Cross for the life of the world, and had by the raising up thereof again, overcome death, there was no more for his body here to do upon earth. It remained therefore that by his glorious ascension, he should open the gates of heaven, which our sin had shut against us, and should become a pledge for us in heaven, 
In his book entitled, the prescriptions against heretics.  whereby we might be assured of the inheritance & possession of heaven. Therefore Christ carried his body into heaven, and set it on the right hand of his father, & hath sent unto us being here on the earth (to use Tertullians' term) his holy ghost to be his vicar or substitute. By the operation of him, 
john. 3. 1. Peter. 1. john. 14.15. 2. Cor. 1.5. Ephe. 1  he regenerateth us through the immortal seed of the word of God, to be the sons of God. By him he teacheth us and comforteth us. The same is the earnest or gage of our salvation. Through the encouragement, we cry Abba father. By him it cometh to pass, 
Rom. 8. Gala. 4.  that Christ dwelleth in us, and we in him. All which things, sithence Christ worketh in us most effectually by his spirit, there is no cause we should complain of the absence of his body, which is resident in heaven for our healths sake. And they that require the presence of his body, and desire to have it showed on earth, seem to me little mindful of the admonitions which are read in the xxiiij of Matthew.  
Also Peter describeth the kingdom of Christ with the words of David, 
What manner of kingdom Christ's kingdom is.  which it behoveth us oftentimes diligently to consider. The first point herein is, how he saith Christ is exalted by the right hand of God, and ascended into heaven. Therefore his kingdom is heavenly, not of this world, as himself confessed before pilate. In deed all power is given unto him in heaven and in earth, 
john. 18.  but not to rule after the manner of Princes in this world, in whose reigns must needs fall out uncertain and unstable intercourse of matters, because they labour to obtain kingdoms by the uncertain and vain power of the flesh. We are also taught that we must not seek for worldly goods in the kingdom of Christ, such as are riches, honours, pleasures, friendship of the world, and others of like sort. They are eternal, and celestial goods, which God the father hath given us in Christ. Therefore we aught altogether to be busied in studying for them.  

The right hand of God.  Then he teacheth us that Christ sitteth at the right hand of God: by the which phrase of speech, both a certain place is appointed of beatitude and bliss, and also an equal power of kingdom or empire with God the father. 
john. 3.  For the father loveth the son, and hath given all things into his hands. He also commandeth all men to honour the son, even as they honour the father. 
john. 5.  Whereunto also this word sitting belongeth, whereby is expressed the majesty of Christ in his reign, and the sure and unmovable power of his kingdom. Last of all, he saith, that all his enemies shall be subdued, and become his footstool. Christ is therefore a victorious king, and an invincible vanquisher of his enemies. Satan is the captain and standardbearer of them all, who was threatened with death long sithence by the first promise of salvation that was made in Christ, when God said: The seed of the woman shall tread down the serpent's head. 
Gene. 3.  And Christ teacheth us that he is already judged, and cast out. In like manner it is as plain that sin is overcome. 
john. 12.16.  For God (saith Paul) sent his son, and hath condemned sin by sin, that is to say, by the sacrifice of his son, offered upon the altar of the cross for sin, he hath put away the guilt or trespass of sin, 
Rome 8.  and hath taken away the power and force thereof, that it shall hereafter not hurt us. But sin being put away, it is evident that death also must be vanquished which fought against us by none other weapon than the sting of sin. 
1. Cor. 15.  Therefore all the power of hell is truly subdued by Christ. He also overcometh the world, and tyrants with all the ●able of the reprobate. For we read that it hath been long since decreed by the father that they that will not be governed by the wholesome word of his son, shall be bruised and broken to powder with his rod of iron. Neither want there examples of days long passed and now present, 
Psal. 2.  which teach us what notable victories and triumphs Christ atchieveth of the enemies of his Church. Let us learn therefore to acknowledge this king, and not to fear this world, which when it rageth most, is nearest to destruction, and is able to do nothing against them whom Christ taketh charge of, against whom the gates of hell are not able to prevail. 
Math. 16.  And although we suffer afflictions in the world, let us be encouraged with his saying, where he promiseth that he hath overcome the world, 
john. 16.  and that we shall have peace in him.  
But let us see the end of this Sermon which Peter infereth in these words: Therefore let all the house of Israel know for a surety, 
The conclusion of Peter's sermon.  that God hath made the same jesus whom you have crucified, Lord and Christ. This is a very brief, but yet a grave sentence, and very apostolic, every word whereof is able to minister an argument, and matter of a long sermon. But because we shall every where have occasion to speak more at large of these things, we will in few words note unto you, what Peter means by this saying. First he speaketh to all the house of Israel. In the name of the house, he comprehendeth all sorts and degrees of men, teaching us that Christ is the universal saviour of all men, with whom there is no respect of people. And this is no light or slender token of the goodness of God, that to a most corrupt people, and yet imbrued with the blood of Christ, he doth vouchsafe to promise' all salvation in his son. Furthermore, let them know for a surety, saith he. Ergo, our salvation in Christ is certain, and such as a man may safely trust to, for he cannot deceive, which is the very truth itself. Thirdly, he showeth what all men aught to know: that God hath made this jesus of Nazareth, Lord and Christ. He calleth him Lord because he is our redeemer. For, who is ignorant that redeemers have a certain rule or Lordship over them, whom they have either redeemed with their money, or with peril of their life: For this cause he sayeth in the Prophet: I am the Lord: This is my name, 
Isa. 42.  and my glory will I give to none other. He calleth him Christ, that is to say, anointed, because he is a King and a Priest. For it is plain by the Scriptures, that in the old time, kings and priests were used to be anointed. And concerning the office of a King we spoke somewhat before, whereunto also belongeth the name of a Redeemer or Lord Surely, Christ maketh laws as a king: according to them he governeth the citizens of his kingdom, and defendeth & enricheth them most liberally with heavenly treasure. He is also a priest. For both in times past he taught, & at this day doth teach us by the ministry of that word, whereof he is the Author in his Church. And he hath made a full satisfaction by the sacrifice of his body, once offered upon the cross, for the sins of all the world. And as while he was once upon the earth he prayed for us: 
Heb. 2. 1. john. 2.  so even at this day he appeareth before God for us a faithful high Priest and an advocate. Therefore he is in deed Christ, or the anointed of God. And it is evident that they commit horrible sin, which reject him, and appoint them other Lords, Kings, Priests, and Redeemers. But as Peter in the beginning of his treaty of Christ, admonisheth them of their wickedness committed against him: so he concludeth his sermon with mention of him, declaring that he talketh of him whom they crucified. We may easily judge the heinousness of the offence, by the things which he so singularly commends in Christ. And he upbraideth them herewith for none other cause, but for that he would inflame them, being pricked with the conscience of their sin, to embrace Christ, & their salvation, as shall appear by the success thereof in the sermon following.  
Luke hath given us a view of the Apostles preaching. Peter comprehendeth in these few words all the articles of the Christian faith. He hath spoken of God the father, creator of all things. He hath spoken of the son of God, which was made man of the stock of David, and therefore in unity of person aught to be acknowledged for very God and man. He hath taught us, that he died, was buried, descended into hell, rose again, and ascended into heaven for us, where he sitteth on the right hand of God the father, and shall come to be our judge, what time he shall put all his enemies under his feet: yea, he shall throw them into the lake burning with brimstone. He hath showed us that the holy ghost is come, being sent from him to govern his Church and all the faithful. Finally, he hath proved that this jesus is the Lord and saviour, in whom remission of sins, resurrection of the flesh, and life everlasting is purchased for all believers. Here is no word spoken of our satisfactions, nothing of private absolution, auricular confession, pardons, purgatory, and such like wares. Let us therefore keep the simplicity of the Apostles doctrine, and let us embrace jesus Christ with steadfast faith, that by him we may be saved, to whom be all bessing, honour, power, and glory for ever. Amen.   

The xvij Homely.  WHEN they heard this, they were pricked in their hearts, and said unto Peter, and the other Apostles: you men and brethren, what shall we do? Peter said unto them: Repent you of your sins, and be baptized every one of you, in the name of jesus Christ, for the remission of sins: and you shall receive the gift of the holy ghost. For the promise was made to you, and to your children, and to all that are a far of, even as many as the Lord our God shall call. 
THus far hath Luke rehearsed the first Sermon of the Gospel, that Peter made at jerusalem, after the receiving of the holy ghost. The content thereof was, that jesus of Nazareth, whom the jews crucified, was Christ, and the promised redeemer of mankind. But where it was Peter's purpose not only to teach that, but also (as he was once told) to catch men alive, and to win them to Christ, therefore he set the heinous wickedness of their sin against Christ plainly before their face. For in the beginning of his treatise of Christ, he showeth how they crucified him, whom God by many miracles declared to be his son, and the saviour which he had promised. After this, gathering all that he had spoken of Christ into a short sum, he showeth again that they nailed him to the cross, and leaving this in their minds as a sting, he concludeth his sermon. Howbeit the success of the matter declareth that these things were spoken by Peter, not of desire to reproach them, but for their health and salvations sake: which success Luke now describeth, leaving also a notable example, wherein the true way of attaining to salvation by Christ, is perfectly declared. This place therefore is worthy to be diligently considered, for the more profit whereof to be had, we shall speak of every part thereof in order. First the Evangelist speaketh of the hearers. And after that he declareth how Peter further travailed with them.  
Touching the hearers, he showeth what effect Peter's sermon had. 
The effect of Peter's sermon.  When they heard this (saith he) they were pricked in their hearts, and said unto Peter, and the other Apostles: you men and brethren what shall we do? He attributeth two things unto them. First, they are pricked in heart. He understandeth the terrors of conscience which rose in them by the acknowledging of their sin, and by the feeling or fear of the wrath of God in them. With these must we begin, if we will take any profit by preaching of the word. For as long as we live careless in sin, and are touched with no feeling of our sins, nor fear of the judgements of God: we can not earnestly think of the way of salvation, as men that judge the care thereof unprofitable and superfluous. And because this fault cleaveth to us by corruption of nature, but being delighted with the enticements of sin, acknowledge not ourselves for sinners: it is necessary that our sins be reproved, and accused by the word of God, which thing Christ declareth to be one of the first works of the holy ghost. By reason whereof, the word of the Gospel is called a sword and the light. For being sharper than any two edged sword, 
Heb. 4. john. 3.  it entereth through even unto the dividing a sunder of the soul, and the spirit, and of the joints and the marrow, and is a discerner of the thoughts, and of the intents of the heart, and setteth them not only before ourselves, but before others to behold. And that this is a thing necessary, we are taught not only by the express word of God, but also by the example of Gods elect, to speak nothing in the mean season of the filthy children of the world, which cannot repent. Surely David, although he were a man even according to Gods own mind, yet did he not acknowledge his grievous sins of adultery, manslaughter, and many such vices as followed them, till he was reproved of the Prophet, by the word of God. And then he beginneth to cry out: I have sinned against the Lord. Again: I acknowledge my faults, and my sin is ever before me. My bones are vexed, and my soul is also sore troubled. There is no health in my flesh because of thy displeasure: neither is there any rest in my bones by reason of my sin. And such like as are read in the Psalm. lj. uj.xxxviij. and in other places. And the like we may see even in our own sins. There were now fifty days and more go, since the death of Christ. And how many were there at jerusalem of them, that cried the blood of Christ be on us, & on our children, which showed any token of repentance? But rather lived careless, & out of doubt had perished, if god had not shaken that carelessness of fro their minds. For they being provoked by Peter's sermon, begin now at length to be pricked in their hearts, to tremble, and to think of their salvation. We must say the same even of ourselves, if we will confess the truth. They therefore are greatly deceived, which will not have sins rebuked by the word of God, and cry out that it belongeth not to the duty of Ministers to be busied in reprehending of sin. Such men find sometime dumb dogs, which frame their doctrine according to their lusts: but then is that saying of the Prophet fulfilled, that the sword of the Lord cometh upon the careless, 
Ezech. 3.33.  and the blood of them that perish shall be required at the hands of the flattering preachers.  
To this pricking of heart and terror of conscience, 
Let the 〈◊〉 hearted, 〈◊〉 counsel 〈…〉 word of God.  is added an other thing, that is to say, they seek counsel at Peter and the Apostles, how to be delivered from their sin, and to be restored again to God's favour. And this is no less necessary than the first, whereof we spoke even now. For it is manifest that the very wicked are compunct and strike sad with the word of God, and the accusing of their sin. But as all things work to the best in the elect: so the wicked take occasion on every side to offend the more grievously, as we see in this place it cometh to pass. For where their sins are openly detected, either through impatient fierceness they rise against the word of God, and will not seem to have sinned, whereof we have examples in Achab, and afterwards in the Priests of the jews: or else turning them to their own works, they seek by them how to satisfy the justice of God, and to avoid his wrath. And when they can see nothing but the heinousness of sin, and the horrible wrath of God, then begin they to cry out with Cain: My wickedness is greater than can be forgiven, and so at length with judas, come to an unhappy end. We must therefore after the example of these men, go farther, and not stick in the bitter terrors of conscience. We must take counsel of the thing whereof our terror rises, that is to say, of the word of God, which (as Pelias did sometime with his javelin against Telephus) both woundeth our consciences, and maketh them whole again. Neither must we here be so afraid with the grievousness of sin, that we must think ourselves forlorn and past hope. For this sentence of God remaineth still in his full strength, 
Ezech. 18.  which saith: I will not the death of a sinner, but rather that ●ee convert and live. And Christ our Lord doth not only promise', that they that seek shall find, but also professeth that he is a Physician for such as are sick in conscience, 
Isa. 61.  and in every place biddeth them that travail and are heavy laden, 
Math. 11.  to come unto him. And we must think it was not without the secret instinct and working of God, that they whose hands as yet reeked with the blood of the son of God, were the first that heard the Apostle preach. For God in this doing would have us persuaded, that the merit of jesus Christ, and the liberality of his goodness, could not be counterpeysed or outweyed with any sins, so that we would cleave unto him by faith. But let us hear Peter's short and sweet counsel.  
Repent you, and be you every one baptised in the name of Christ, for the remission of sins: 
Peter's counsel.  and you shall receive the gift of the holy ghost. For to you was the promise made. etc. He requireth of them three things, but we will entreat only of two at this present, of the third we will speak in the sermon following.  
The first thing he dispatcheth in one word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) which the Latin interpreter translateth poenitentiam agite, 
Repentance.  that is, repent you. He beginneth with that which the Scripture every where exacteth. Moses' verily showeth them which should be punished for their offences, and for transgressing of the law, 
Levit. 26. Deut. 32.  that their way to be saved, stood only in repentance. That this repentance is that thing which the Prophets chief●y urge, is more manifest than needeth to be proved. john the Baptist, the first minister of the new Testament, beginneth his preaching with the same. And Christ when he begun to preach, cried: Repent you, for the kingdom of heaven is at hand. 
Math. 3.  The same he commanded the Apostles to preach not so little as once, as may be seen Math. 10. and Luc. 24. Therefore Peter remembering his master and the commandment which he gave, biddeth them also to repent, and declareth that all he had hitherto said, touching their iniquity, was not to th'end that he would have them perish through despair, but that they should repent and be saved. Now, because the holy ghost would have this counsel written and registered for our sake: something must be said of repentance, that we may learn also what is requisite for us to do.  
The Latins say that they do poenitere, that is to say, repent, 
What repentance is.  whom it irketh or grieveth for that they have committed, whereof is derived this word poenitentia, repentance. The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth the correcting or amending of the mind. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks signifieth that excellenter part of the soul, which the Latins call men's, the mind. Whereupon the Greeks call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latins call understanding or perceiving with the mind. We say therefore that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to repent, which understandeth his error, and beginneth earnestly to think of amendment. The Hebrues call it Theschubach, which is as much to say, as conversion or turning. But because this conversion (as the nature of the Greek word signifieth) is referred to the mind, we may briefly define repentance to be, a conversion or turning of the mind unto God, from that which is evil and nought. The word of God proveth this definition, speaking thus by Hieremie: If thou will't return thee, o Israel, then return unto me. 
Hierem. 4.  And in other places the Scriptures say, they are go from God which have sinned. Whereof it followeth necessarily, that repentance, whereby we renounce sin, aught to be called a returning and conversion unto God. And the diligent consideration of this definition helpeth most grievous errors. For there are some which when they have sinned, use to turn unto creatures, and to the works of their own hands, and so pollute themself with a double fault, as the Lord saith, while they forsake the fountain of the lively water, 
Hierem. 2.  and dig themselves pits that will hold no water. There are another sort that imagine penance, to be a game or stage play, and think it sufficient, if after the manner of the jewish hypocrites, they light wax candles, burn incense, go barefooted, wear hearecloth, and do such like exercises, the superstition whereof long sithence hath been condemned, by the preaching of the Prophets. See Esay. 1.58. Host 6. Mich. 6. Zach. 7. But we shall well understand that all these things do little profit us, if we consider that repentance is a conversion or turning of the mind unto God. Hereunto belongeth that which the Lord speaketh. 
joël. 2.  Turn unto me with all your heart, in fasting, weeping and lamentation. Rend your hearts, and not your garments, and turn to the Lord your God. etc.  
Also we may learn hereby how many parts of penance there be, 
The parts or branches of repentance  and wherein it consists. The chief point is the acknowledging of our sin: for except we have that, we can neither be sorry for our sin, nor turn from it unto God. This knowledge is taken out of the glass of the law, which doth not only detect open & notorious sins, 
Rom. 7.  but also discloseth the nature of sin that lieth hidden in us, as Paul teacheth. Terror of conscience, sorrow of mind & contrition, follow the knowledge of sin, whereof we spoke even now. For it cannot be but he must altogether be afraid, must sorrow, & be contrite in heart, that beholdeth in the law the countenance of God, which is angry with the heinousness of his sin. And such is the force of this contrition and sorrow, that it extorteth and forceth us to confess our sin, not in another man's ear (whereof there is neither commandment in all the Scripture, nor example) but even unto God himself, that we be miserable and sinful wretches, as john the Apostle teacheth us in his first Epistle, and first Chapter. To confession is joined invocation, which by no means can be separated from it. Now, of all these springeth a fervent desire of amendment of life, and not of life only, (but as much as may be) of our whole nature. For now a man beginneth to mortify his flesh, now he desireth to die to the world, and to be crucified with Christ. He is now wholly set on fire, with the desire of holiness & innocency. He burneth in the love of righteousness and truth. He is wholly occupied in good works, the exercise whereof, he heareth commended of God, having in the mean while, no regard to them, which are prescribed by the superstitious traditions of men. Finally, because he knoweth, that all the fountain of this evil, sprung of going from God and his word, he laboureth to address himself again wholly to the word of God, and to all his life after the rule of God. And this is no purpose or intent for a few of days only, but a permanent and a continual, such as by reason of our continual slips and falls, is n●edefull every day to be renewed. For, as the just man falls seven times a day, so he useth seven times a day to rise again. 
Prover. 24.   
Hereby it appeareth what Peter would have them to do: verily, to acknowledge their sins, to fear the judgement of God, to be sorry for their offences, to be contrite in heart, to confess their faults unto God, and to beseech him of his grace, and finally to labour to amend their life, to mortify the flesh, to give themselves to innnocencie, holiness, righteousness, and charity. To this purpose the Prophet crieth: Let the ungodly man forsake his own ways, and the unrighteous his own imaginations, 
Isa. 55.  and turn again unto the Lord. etc. Let every man think this is spoken to him, and compare his life with these things, and it shall easily appear what ways he aught to take, and what to refrain.  

To be baptized in the na●● of Christ.  The second thing that Peter requireth, he expoundeth in these words: Be you every one baptised in the name of jesus Christ, for the remission of sins. This precept seemeth to contain in it two things. For first, in that he will have them to be baptized in the name of Christ, he sendeth them to Christ, and showeth them that salvation and forgiveness of sin is to be found in Christ only. So Christ commanded them to preach, showing them that remission of sins aught to be declared in his name. And it was necessary, 
Luc. 24.  because of the Phariseyes' doctrine, which taught that men were justified by their own works, which opinion also many hold in these days. And surely if Peter had required nothing but penance, he might seem to have consented to their doctrine. But seeing he sendeth them that repent unto Christ, he teacheth us plainly that we must of duty repent, and yet that all desert of justification is to be had in Christ only. Therefore whosoever 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 own righteousness, wherein they can find no certainty, nor soundness.  
Next, he speaketh of outward baptism, 
To be baptized for forgiveness of sins.  which he commandeth them to receive, for forgiveness of sins. Which words are not so to be understanded, as though outward baptism washed us from sin: For it is evident that we be cleansed from all our sins by the blood of jesus Christ. This is attributed to baptism, 
1. john. 1.  because it sealeth in us the benefit of purification, which is got us by the blood of Christ. Which thing we may see in Circumcision. For where Abraham was justified by faith, he received Circumcision, as a sign of the righteousness of faith. 
Rom. 4.  So they which are contained within the Testament of Christ, and be therefore justified, receive baptism for remission of sins: that is to say, the righteousness of God which he hath given us in Christ, is sealed in them by baptism. Wherefore, Peter by this manner of speech, assureth them of their salvation, and comforteth them by an argument deduced or taken of the end of baptism. In the mean season, because we be taken into the Church of God by baptism, and are become professors of Christ, as people which under his conduct must fight against this world, and the Prince thereof: Peter requireth further of them, 
The confession of our faith in Christ necessary.  a free and an open confession of their faith in Christ. For Christ will have no such worshippers as shall be ashamed of him. Howbeit the jews did openly deny Christ, before pilate, while they cried they had no King or Messiah, beside Caesar. 
Ma●c. 8.  Wherefore it was necessary that they should as freely confess Christ, lest they might be judged still to be of the number of the false runagates. This could be done no way more commodiously than by baptism, which Christ would have administered to the end, to get and bring him disciples, as may be read. Math. 28.  
Now, if a man will compare the things together, 
The order of the doctrine of justification  which have hitherto been said: it will appear after what order Peter taught the way of justification and salvation. He began with rebuking of sin, as we have hard before. Then when he see them pricked and contrite in heart, he requireth them to repent, by this means bringing them to some hope of grace and favour. Then again, lest they should trust in the works of penance, and lean upon their own righteousness: he sendeth them to the name of Christ, and to his merits. At length he commandeth them to profess Christ openly, and to join themselves to his Church. This order of teaching we see the Apostles every where observed, which they had learned of Christ their master, as no man can deny. For thus he said a little afore his departure from hence: 
Luc. 24. Marc 16. Math. 28.  It is necessary that repentance and forgiveness of sins should be preached to all Nations in my name: Go you therefore into all the world, preach the Gospel to all creatures, and bring me disciples from out all Nations, baptizing them in the name of the father, and of the son, and of the holy ghost. Which things if a man compare with auricular confession, satisfactions, merits, pardons, yeremindes, purgatory, and infinite such like, exacted of those that should do penance: he shall find they are far wide a sunder.  
Furthermore, 
Peter comforteth with promises.  because Peter had to do with them which felt themselves guilty of such an heinous wickedness, as had not been seen the like, he comforteth them with a double promise, as is the manner of the Gospel, for fear they should be swallowed up of desperation.  
First, you shall receive (saith he) the gift of the holy ghost. 
The gift of the holy ghost.  He seemeth to speak of a peculiar gift of the spirit, such as in the time of the primitive Church, the believers were endued with, either to speak with divers tongues, or else to be notable in other miracles, as hereafter in the eight Chapter it shall appear more plainly. For it behoved to have the ministry of the Apostles adorned with some singular gifts, to th'end, men might the more easily be won unto Christ. And although these gifts in these days for the most part be ceased: yet there remain other more necessary effects of the spirit, through whose operation, the believing are regenerated, mortified, renewed, assured of their salvation, emboldened and confirmed in perils, so that they dare stoutly & without any fear, stand to the confession of the name of Christ. For it is the spirit of adoption which useth to work all these things in the children of God that they have need of in this world. This promise was able singularly to comfort them whose consciences were afraid by reason of sin. For how could they doubt to have forgiveness of their sins, which herded they should have the same spirit, that the Apostles had? In the mean season this promise serveth also for our instruction. For it teacheth us that true believers and Christians cannot utterly be destitute of the gifts of the holy ghost. There are divers operations, and divers gifts of the spirit (as Paul saith) and we see that some excel other some therein. But there is not the meanest of them all that is utterly void of the spirit, because they be not the members of Christ which have not the spirit of Christ. 
Rom. 8.  Therefore ●aine is the profession of Christ, except we show and declare that we be quickened and governed by the spirit of Christ: 
jacob. 2. Math. 5.  which thing caused the Apostle to say, that faith is known by works, and Christ commandeth us to follow his father in our doings.  
Secondly, he allegeth an ancient promise: To you (saith he) was the promise made, 
The promise of the old Testament.  and to your children, and to all that be a far of, even as many as the Lord our God shall call. These things are to be understanded of the covenant & promises which were made in the old Testament, the sum whereof may be seen: Genes. 17. yet doth Peter extend the same promises to those that are a far of, that is, to the Gentiles, which as yet were strangers and aliens from the society of the people of God, because he would the easilier induce and persuade them. For they which were born of Abraham could doubt no longer of God's goodness, seeing they heard the same extended also unto the Gentiles. These things teach us to what use Gods promises serve, verily to confirm our wavering faith in temptations and all other adversities. But before we make an end of our sermon, two things in these words are to be noted.  

The promise of salvation belongeth to infants also.  First, he saith the promises appertain not to the father's only, but also to the children. The words of the covenant teach us the same, where the Lord saith thus: I will make my bond between me and thee, and thy seed after thee in their generations, by an everlasting Testament, that I may be God unto thee, 
Gene. 17.  and unto thy seed after thee. etc. Whereof we gather, that the infants of those that believe, whom we cannot exclude from the name of seed, are as well contained within the covenant of salvation, as are the elders and fathers. For the objection of those that say, the words of God are only to be understanded of that posterity of Abraham, which when it was of age, was able to profess their faith, is nor aught to be of no authority. For it is evident that Isaac and jacob were included in the covenant before they were born, as may be seen. Genes. 17.25. Rom. 9 And Paul doubteth not to call those children holy, which have but one parent faithful and a believer. 
1. Cor. 7.  Christ also plainly teacheth us that the kingdom of God belongeth unto children. 
Marc. 10.  Here the Papists and Anabaptistes errors are confuted, whereof, the one deny salvation and the fruition of God to children that die without baptism: and the other keep children from baptism, whom Christ commandeth to be brought unto him.  
Then next, declaring the promise of salvation, 
The vocation of salvation, is of gods free mercy.  he maketh mention also of God's vocation and calling, lest any man might think the children of God were either born of the flesh, or of the merit of their own free will, and strength: for the children of the flesh be not the children of God, but the children of the promise. And it is not in man's will or cunning, 
Rom. 9  but in the mercy of God. Salvation is set before us in jesus Christ, and as the parable of the Gospel says, the time of marriage approacheth, and all things are ready. But it is needful that men should be called and bidden, that they may come unto the feast. Therefore God sendeth forth the preachers of of his Gospel, whose voice is go throughout the world many years since. Howbeit, because they can do nothing in the minds of men, it is needful they should be drawn by God, and by the operation of his spirit, according to that saying of Christ: Not man cometh unto me, 
john. 6.  except my father draw him. And God according to his free and holy will worketh, and the wind bloweth where it will. By the which it is manifest, 
john. 3.  that our salvation dependeth upon the mere favour of God, which calleth whom he will, draweth whom he will, and maketh them like to the image of his son. In the mean season it is our duty, being called, to answer, being drawn, not to pull back, and being subject to the Gospel, through the obedience of faith, to make sure our vocation and election, 
2. Pet. 1.  as the Apostle teacheth.  
This may suffice for this time touching Peter's counsel of salvation, who showeth them what way to take, whose consciences are feared with the consideration of their sins. The residue behind remaining shall be entreated of in the next sermon. Let us follow the holy ghosts counsel, which spoke by the mouth of Peter. Let us repent us truly, let us seek whatsoever things belong to our salvation in Christ, let us give ourselves wholly to him, and freely profess him. Let us not break our promise made to him in baptism, but let us live a life worthy the name of Christ, and then we shall live hereafter with him in heaven, to whom be blessing, honour, power and glory for ever. Amen.   

The xviij Homely.  AND with many other words bore he witness, and exhorted them, saying: save yourself from this untoward generation. Then they that gladly received his preaching, were baptised: and the same day there were added unto them about three thousand souls. And they continued in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers. And fear came over every soul. And many wonders and signs were showed by the Apostles. 
THe Apostle Peter so ordered his first Sermon of the Gospel, that he earnestly upbraided his hearers with the grievous and heinous offence that they committed against the son of God. But after they were overcome with the conscience of their sin, and sought counsel how to be saved, he gave them both friendly and faithful counsel: showing them that way of salvation, that all men in these days that are desirous to be saved, must likewise take. For he prescribed them to repent, and sendeth them to Christ, to be consecrated to him by extern and public baptism, that in his name they might obtain remission of their sins, and the gift of the holy ghost. But because there were a grea● many, whose authority might pull them from the way of salvation, or at the leastwise greatly hinder them, he warneth them also of those people, which is the first thing in this sermon, whereunto afterward Luke joineth the effect and fruit that followed of the Apostles counsel, with an elegant precedent of the ancient and primitive Church, all which are very worthy to be diligently considered. Of Peter, thus saith the Evangelist: with many other words bore he witness, and exhorted them saying: Save yourselves from this untoward generation. The admonition going before might have seemed sufficient, and verily it comprehendeth all the order of true salvation. But because it might seem an hard and weighty matter to forsake and cast away the ancient religion of their forefathers, and to embrace a new, having the example of many against them: it was necessary to use other admonitions, wherein he showeth that Peter used great earnestness, and passing vehemency. For he did not simply monish them only, but also used many obtestations and exhortations. And this was the sum and end of them all: To save themselves from that untoward generation. By this word saving, he admonished them, that their salvation is in peril, which they could not attain to, except they would separate themselves from such as they were.  

The untoward generation are the Priests and Scribes.  First, let us see of whom he speaketh. For although it might seem he spoke of the whole nation of the jews, which was guilty of Christ's bloodshed: and was polluted with the greatest crime that could be: yet chiefly was this name due to the Priests and Scribes, who as it is evident, were the chief authors of all the calamities that were among that people. They were puffed up with the pride of their gorgeous and holy titles and styles. For besides that they challenged the common name of the children of Abraham, they thought also they only had the knowledge of the law, and they were taken of every man as guides of the blind, lights to them that walked in darkness, instructors of the unwise, and teachers of the unlearned, 
Rom. 2.  as appeareth by Paul's words. But Peter with great plainness calleth them a naughty, perverse, and untoward generation, following the example of john Baptist and Christ, who before that, had greeted them by the same names. For john called them the generation of vipers. 
Math. 3.  And Christ plainly called them, a naughty and adulterous generation. 
Math. 12.16. john 8.  Let no man impute this to evil speaking, or railing, a thing far unfit and unseemly for the holy spirit: for divers weighty causes urged Peter to paint them out by these names. First, where they despised the faith of Abraham, which only maketh us the children of God, and in the mean season challenged to themselves, the names of his children: they aught not to be taken for any such. Next, because their authority was great with all men, for that they were in an office long before appointed of God, and gloried in that they successed most holy men: it was needful they should be reproved, and known unto all men for swar●ers from them, lest any man should be deceived with their glorious styles, and vaunt of their succession. Therefore Peter doth wisely, godlily, and boldly, in calling them a naughty and perverse generation. For in so doing, he both admonisheth us, that they aught to be avoided, and putteth the simple out of fear and doubt, which thought it an heinous matter openly to forsake them.  
By Peter's example, we also in these days are taught what to do. A great many suppose a bore and simple knowledge of the truth, is sufficient, whereof they use marvelously to glory▪ among those that are desirous of the truth. And yet they are still conversant with the wicked, and with the professed enemies of Christ: yea, they keep company with the authors of false doctrine, and can not abide that the Ministers of the Gospel should openly reprove them. But it is plain that Peter the Apostle was of a far other judgement: who would have the faithful separate themselves from the wicked, and fears not to note deceivers, by the name of an untoward generation, contrary to the common opinion of all the people. 
Math. 7.15.23.24. john. 10. etc  He took example of Christ so to do, which every where biddeth us to eschew false teachers, and teacheth us that their company is pernicious and hurtful. The same the other Apostles also did, as it is manifest, which thought not they had done their duty, to point at the false teachers of their days with their fingers, but also warned us of them, whom by inspiration of the holy spirit, they knew should come in the later age of the world, whereof we have testimonies. 1. Timoth. 4. 2 Timoth. 3. and .4. 2. Thess. 2. 1. john. 2. and .4. Therefore whosoever hath in these days the ministry of the Gospel committed to him, let him imitate the faithfulness and diligence of these men. Because it is evident the sheep are so foolish that they can scarce beware of the Wolf when they are warned, yea, for hope of a little lucre, they will creep into the mouths of them: Let them therefore paint out in their colours, and term by their true and proper names, all these deceivers, and take no regard to them which for private gain, hold with them. Let other also learn to obey their faithful advertisements, and to fly the professed enemies of Christ, whose company if they avoid not, they can not be taken for the members of Christ. Let them at the lest be moved with fear of the danger, which we know hangs both over their heads and them that follow them. For they that refuse to come forth of Babylon, the mother of whoredom, 
Apoc. 18.  shall taste of those plagues also which the Lord hath ordained for her.  
We have therefore Peter's counsel touching the way of salvation, 
The effect of the Apostles counsel.  whereunto Luke joineth the notable success that followed thereof. For he saith: that they that gladly embraced his preaching, were baptised, and the same day there were added unto them about three thousand souls. The godly writer in marvelous brevity comprehendeth a great matter. For here is fulfilled that that Christ said unto Peter, when he was called to be an Apostle: 
Luc. 5.  Hereafter thou shalt take men on live. For he which a little before was but a rude fisher, letting slip the net of the Gospel, bringeth three thousand people unto the obedience of the faith in Christ, who both gladly received his preaching, and willingly continued in the same. This place teacheth us two things very needful to be known.  

The preaching of gods word is not in vain.  First, we learn that godly and faithfulfull ministers do never preach the word of God in vain, although many things seem to stop and hinder the course thereof. This the Lord witnesseth by his Prophet: Like as the rain and snow cometh down from heaven, and returns not thither again, but watereth the earth, maketh it fruitful and green, that it may give corn to the sour, 
Isa. 55.  and bread to him that eateth: so the word also that cometh out of my mouth, shall not turn again void unto me, but shall accomplish my will, and prospero in the thing whereto I send it. We have in this matter a most manifest example hereof, where we may also see things that might hinder the profit and fruit of God's word. A people of nature rebellious and stubborn, such as Moses & the Prophets describe and set forth. As many as were of any power & authority, w●●e enemies to the doctrine. Great danger and peril in receiving the doctrine of the Gospel, 
john. 9  because before this, as many as followed Christ, were excommunicated. The Apostles were rude, contemned, and despised people, yet the word of the most high God driven like a shower or storm with his wind or breath (which as Christ saith, bloweth where it liketh) bursteth through all these stops and impediments. 
john. 3.  This aught to comfort us in this age, that we despair not of Christ's Church, and the success thereof, notwithstanding we see so divers enterprises and attempts, every where busily bend, and meant against the same.  
Next, we are taught what the nature of faith is, and what the property of God's elect people is. 
The property of faith, and of the elect.  For here are two things ascribed unto them. One is, that they gladly embraced Peter's sermon. For where the minds of those that believe, are drawn with the spirit of God, they straight way know his voice, 
john. 10.  and the chief shepherds, and follow it. Neither have they any greater pleasure than in the study of the word of God, wherein they understand that that most merciful father, and the only author of salvation, talketh with them. The other is, that Luke sayeth, they continued in the same, which is as necessary a property as the first. For Christ sayeth: He that abideth unto the end, shall be safe. But he that setteth his hand to the plough, 
Math. 24. Luc. 9  and looketh backward, is not meet nor worthy of the kingdom of God. If we compare these things with the manners of our age, it will easily appear how unhappy an age it is. For with many and continual sermons can very few be won unto Christ. And we may see even in them that have professed Christ, either a negligent contempt of God's word, or else some detestable lightness, whereby upon every trifling occasion they dishonestly start from the truth that they have known and professed.  
But let us return to Luke, which in few words setteth out the form of the primitive Church, 
The form and order of the primitive Church.  the manners, the rites, and the exercises of the same, the chief use whereof is to learn us to know the order of the Apostolic Church, and wherein the same is in these days decayed, to restore and reform it thereafter again: They continued (saith he) in the Apostles doctri ne and fellowship, and in breaking of bread, and in prayers. He rehearseth four things, of every which we have something to say.  
In the first place the Apostles doctrine: what that was, 
1 The doctrine of the Apostles.  it shall otherwheres appear. It was Christ's commandment, that they should teach all Nations, those things that they had before learned of him. 
Math 28. Luc. 24.  He commanded them to preach repentance and forgiveness of sins in his name. In the which articles it is plain, the knowledge of the whole law and of God's will, and all the manner of our salvation is contained. A taste of this doctrine we saw in Peter's sermon go before. And their writings abundantly declare, that they observed this form of doctrine in all places. Therefore the faithful of the primitive Church abode in that order and trade of doctrine which we see at this day comprehended in the books of the Apostles: and in these is no mention made of any man's traditions, and inventions. Luke placeth doctrine first, because by teaching, the Church is gathered together, and by the same (as Paul declareth) cometh faith, and all the believing are born again of the immortal and eternal word: touching which point see Rom. 10. 1. Pet. 1 etc. Here we learn that the chief care in the Church aught to be for doctrine. For where through it (as was said even now) we be gathered into the unity of faith: it cannot be choose, but they must foully and miserably be scattered, that admit divers and uncertain doctrines. Those be divers and uncertain, which depend and consist of the will of man. Wherefore it behoveth us to hold and retain the Apostolic doctrine, which they learned at Christ's mouth, and which they being illuminated with the holy ghost, taught to all Nations upon the earth. This doctrine is both certain, plain, per●i●e, and authentic, so that it needeth neither man's invention nor authority, either to commend or confirm it. john speaking of this doctrine, saith: 
1. john. 2.  Let that which you heard from the beginning remain in you. And Paul will not have himself believed, not nor an angel coming from heaven, if he dare to preach any other Gospel or way of salvation, than the Apostles have taught. This reproveth the unconstant wethercockes of these days, who have a delight to dally with doctrine and religion, and dare every day altar and change it at their pleasure, and for private lueres sake, as we read jeroboam used to do. As though the use of religion and doctrine, 
1. Reg. 12.  were to none other end, but to keep men in awe, as it were, with vain buggebeggers. Here are they also reproved, which like children suffer themselves to be led with every blast of doctrine, contrary to the precept of Paul. For the chief mark of those that be faithful and true Christians, 
Ephe. 4.  is a faithful and constant keeping of the Apostles doctrine. Whosoever rashly forsaketh this doctrine, he must needs confess that he knoweth not at all what the Church of Christ is.  
Secondly he sayeth that they continued in communicating, 
2 Communicating of goods.  he understandeth the beneficence and liberality they used toward the poor: according to that saying of the Apostle: To do good, and to distribute forget not. 
Heb. 13.  He joineth this next unto doctrine, because that by it (as was even now said) we are united unto Christ our head, as members of one body. Therefore they that be in this wise united together, must count each others adversity, and prosperity as their own: whereunto it seemeth Christ had a respect, where he showed that love was the cognisance and badge of his Disciples. 
john. 13.  And this is a singular and worthy praise of beneficence, to have the next place unto doctrine, among the exercises of the Church. Whereby we may easily perceive what to think of them who are touched with no pity of their needy brethren, but snorting in wealth themselves, care not though all other want, so they may enjoy the riches and delights of this world. But because we mean hereof to speak more hereafter, let this little for this time suffice.  

3 The breaking of bread or receiving together.  Thirdly, he reciteth breaking of bread: by the which he understandeth the mystical supper of our Lord and saviour jesus Christ. He useth this name, for that in the supper the bread is publicly and solemnly broken, partly to set forth the memory of the lords death, and partly to put us in mind, that we were the causers of the death of jesus Christ, seeing it was necessary he should suffer and die for our sins. He maketh mention only of the supper, not for that he barreth baptism out of the Church, but because he had spoken thereof before, where he said they were baptized. And he speaketh of those which were already received into the Church, not of their children, and those that should afterward profess Christ, whereof we gather that baptism aught not to be yterated, because it is sufficient to be once received into the Church of Christ. Another reason why he spoke of the supper was, because Christ ordained it to be a solemn memorial and remembrance of his death, which for this cause aught to be the oftener celebrated. Mark here in the mean while, the simplicity of the primitive Church, which being contented with the rites and sacraments delivered by the Lord, neither dared devise any new, ne yet set forth the old with any new ceremonies, for fear of prescribing Christ. And although Luke express not the rites, and order of the mystical supper, as they used it: yet there is no doubt but they had a respect to Christ's institution, because Paul afterward confesseth, that he delivered unto the faithful that order which he received of the Lord, and revoketh them which had swerved from the same to the observation and keeping thereof. These things aught they to have marked, which glorying in the name of the Gospel, are so bold as to change and altar the manner of the Lords supper, ordained by Christ himself. For to say nothing of the lights, the riot in vestments, the peevish gesturing, and infinite such like, which they (perhaps of a good zeal) thought to commend the authority of the supper the more with: this me thinketh, can not be pardoned, that they have taken from the supper, the breaking of bread, whiles they make the pieces of the mystical bread round, before they come to the supper, and put them whole into the mouths of the receivers. If they take away this breaking, what will they leave us whereby to remember the death of Christ, or to admonish us of our sins, and of repentance? considering the breaking of bread was of such authority in the primitive Church, that under that name they comprehended the whole supper of the Lord. Therefore we must hold fast the ancient simplicity, which if any man dislike, certes, he to boldly contemneth the authority of Christ, by whose institution the same was commended.  

4 Praying.  Last of all, he speaketh of prayers, which we suppose aught to be understanded of public prayers. For Luke means not to tell what every man did privately at home in his own house, but what the public exercises of the Church were. He did not think it good to forget public prayers which Christ commended unto us by a notable promise, where he saith: If two of you agreed in earth, upon any manner of thing, whatsoever they desire, they shall have it of my father which is in heaven. 
Math. 18.  And we read in joël the Prophet, that public prayers are greatly commended in times of affliction. For where God rejoiceth in the unanimity of the godly and faithful, he cannot choose, but grant the prayers of a great many which with one heart and mouth (as it were) burst in upon him. And if we diligently consider the manifold hazards on every side of us, it shall appear they are not without a cause commended unto us. Wherefore their blindness, and slothfulness is greatly to be bewailed, which both privately, in their own house call very seldom upon God, and openly despise and neglect the public prayers of the Church, yea, rascally deride the holy assemblies which the Church hath ordained, for preaching of the word, and for public prayers.  
Here therefore we have the exercises of the primitive Church, which no man, I think, will deny to be both Apostolic and Christian. That Church continued in the Apostolic doctrine, by mean whereof it was gathered together, and by baptism. It did exercise mutual and public benevolence and liberality towards all Nations. It observed the order of the mystical supper, as Christ did institute it. It continued steadfastly and daily in praying. Whosoever endeavour in these days, thus to do, aught to be taken for the members of the Church, and for Christians, although they be hated and despised of all the world beside. And whosoever we see estranged & divided from these ways, it is impossible they should either be Christians or Apostolic. The worshippers of the sea of Rome, glory now a days in the title of the Church, & condemn us of heresy, because we are departed from them. But they must first prove that the name of the Church, aught to be with them. If they deserve the title of the Church, why neglect they the Apostles doctrine? why do they persecute it with fire and sword? why load they them with new traditions, whom Christ hath made free from the yoke of the law, by the price of his own blood? why do they riotously spend the goods of the Church, given by the liberality of Princes, and private men, to relieve the poor with, and for the most part bestow them on ruffyans, jesters, and buggered boys? why profane they the supper of the Lord, and turn it into a sacrifice for the quick and the dead? why have they in steed of public prayers, brought in a roaring and yelling of an outlandish tongue? These things might be dilated at large, so that all men might see they are most unworthy the name of the Church. But it sufficeth to diligent hearers of the word, to give but an occasion to consider further hereof. In the mean season, let none amongst us that glory in the name of the Gospel, think all is well at home, seeing that in us also remain many things to be amended. The doctrine of the Apostles soundeth in our Churches, but how little a great many set by it, the thing itself declareth. The study of charity and distribution is waxed cold. The use of the supper with some is far degenerated from the primitive simplicity, with other some it is made little account of. What negligence reigneth in public prayers, may be judged by the Church assemblies, to the which very few use to come, and they seldom times. Wherefore we also must frame ourselves better to the primitive order, if we also will not in vain brag of the Church.  

What defended the church.  But some may marvel by what succour or defence the primitive Church could live in safety among such professed enemies in so blood-thirsty a City? This Luke declareth, saying: fear came upon every soul, and many wonders and signs were showed by the Apostles. The minds therefore of the wicked were bridled with a certain secret fear. They see the marvelous boldness of the Apostles, and their bold liberty of speech. They saw them who not long before were enemies of Christ suddenly changed. They see signs and wonders wrought by the Apostles. They marvel therefore and are amazed. Add hereunto the spirit of Christ, which as he worketh in the elect, a childely fear, hope, faith, and obedience, so he horribly troubleth and fears the wicked with the conscience of their sin. They fear therefore to begin any thing against the green springth of Christ. So God can defend his sheep in the midst of the wolves. For we depend not upon the will or power of our enemies, but upon the counsel of God's providence. With this we read the patriarchs sometime were defended among the bloody Nation of the Chanaanites, the Lord thundering in their minds: Touch not mine anointed. etc. 
Psal. 105.  With the same succour and defence is the Church guarded also in these days, wherewith Christ hath promised always to be present. These things aught to stir us up, and to embolden us. We have professed in our baptism to serve Christ. Let us give ourselves to such things as become Christians, and let us not fear the enterprises of the world. For faith which is our victory, 
1. john. 5.  overcometh the world. With this, let us embrace Christ truly, who being our captain and Protector, we shall be able to overcome. To him be blessing, honour, power, and glory for ever. Amen.   

The xix Homely.  AND all that believed, kept themselves together, and had all things common, and sold their possessions and goods, and parted them to all men, as every man had need. And they continued daily with one accord in the Temple, and broke bread from house to house, and did eat their meat together with gladness, and singleness of heart, praising God, and had favour with all the people. And the Lord added to the congregation daily, such as should be saved. 
AS God would have all the mean of our salvation comprehended in his only son jesus Christ: so is it manifest that the same appertaineth only to them which be members of his Church. For the Church is commonly called his body, because it is by faith united and knit to one head which is Christ, which poureth into all his members the spirit of health and life. And as it cannot be that a member divided from the body, can feel any part of lively spirit that cometh from the head: so is it impossible, that they can be quickened with the spirit of Christ, which are divided from the Church, which is his body. And because all sects that ever were or yet be, challenge to them the title and name of the Church of God: it is necessary to have some exact knowledge of the true Church, lest other either deceive us, or we ourselves, by a false and counterfeit name of the Church. Which thing caused Luke, moved by the holy ghost, so diligently to describe the order and manner of the primitive Church. For this is the end and scope of this description, that we should hereby frame a true and perfit pattern of a Church, according to the which, we might both judge of others, and also rule ourselves. yesterday he began certain principal and most general points, of things appertaining to the same, declaring how the first believers were gathered together, by Peter's preaching, and were taken by baptism into the fellowship of Christ and his Church. Furthermore, he rehearseth their studies and exercises, such as were of continuance in the Apostles doctrine, mutual benevolence, & helping one another, the godly and sincere use of the mystical supper, and continual prayers. But because in these points some things remained, requiring a further declaration, he now adjoineth and supplieth the same. And first he speaketh of the mutual communion and distribution of their goods. Then entreateth he of their public assemblies and meetings. Thirdly, he describeth the whole order of their life and conversation. And at length showeth how greatly they profited by these their exercises.  
To the mutual and common distribution of goods, it appertaineth, 
Communicating of goods  where he saith: All that believed kept themselves together, and had all things common, and sold their possessions and goods, and parted them to all men, as every man had need. First he attributeth to them unity and conjunction of minds, which is the very spring and fountain of a ready good will to help. For although the Greek phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, they were together) may be referred to the place, yet it shall be more commodiously expounded of the joining together of their minds, forasmuch as the things that follow abundantly show, that they dwelled not together in one house, but in divers. The knitting together of minds brought forth this communion of goods, and all kind of benefits, which extended so far, that many sold their possessions, and made their goods common to all men, lest the poorer sort through impatiency or any other occasion that might be given, should fall from the truth.  
It is diligently to be inquired what the manner and order of this communion was. For where the Anabaptistes and divers such new-fangled & factious fellows understand it not, they would bring in Plato his communion of all things, and say, it is unlawful that any Christian man should possess any thing of his own: whom we might shortly answer, that of a singular example, no general rule aught to be made. But for the simples sake it must be proved by arguments, that they are foully deceived. First, the express commandments of God repugn against their opinion. For he hath given laws, touching the ordering of families and households, he hath prescribed rich men divers duties: which were needless, if it were not lawful for a Christian, to possess somewhat of his own. Paul surely commandeth rich men, 
1. Tim. 6.  not to forsake or cast away their riches, but to use them godlily, and in holy works. 
1. Tim. 5.  He saith that they which provide not for their family and house, are worse than Infidels. But what need we of such care and providence to feed our own folk, if we aught to possess nothing of our own, but may use other men's goods as common to us with them: Likewise theft is forbidden by God, with all kind of deceit, fraud, and guile. But how can there be any theft where all things are common? But where our adversaries contend by examples, let us by examples confute them. And we will easily prove this was not the Apostles mind nor meaning, that all things should be common without any property belonging to any man. 
Math. 27.  joseph of Arimathea, which honoured the son of God with his burial, was rich, and also a Disciple of Christ. We may say the same of Nicodemus, Lazarus and his sisters, and Simon the leprous: who both kept their houses and goods, and used them to the relief of such as belonged to them, and of Christ, and his disciples. To these may we join the women, which also, as it is said in Scripture, ministered to Christ (not of other men's, and common goods) but of their own. 
Luc. 8.  It is further manifest that our Lord never used any man's goods against the will of the owner. For he took the Ass whereon he road into the City, by request and entreaty: and the house where he kept his last passover, he obtained by the leave of the Goodman of the house. What injustice then shall it be, for men to challenge more right and interest in other men's goods, than Christ's example will suffer, to whom all power is given in heaven and in earth? And even in this self book ●hal be rehearsed the examples of divers, whose faith is singularly commended, which neither sold their houses, nor made their goods common. Of which number are Thabita, Lydia, Mary the mother of Mark, Simon the Tanner, Cornelius the Captain, Philip, and divers other. What shall we say of Caius the host of all the congregation? What of Philemon, which had a servant bought with his own money: 
Rom. 16.  which thing Paul so little reproveth, that he sendeth him back again his servant which ran away from him. But what need we examples set from other places, whereas this present place evidently proveth a property and possessing of goods? For first the Christians sold their possessions, and if it be a fault for one to have any thing of his own, than caused they other men to offend, to whom they sold their goods. Yea, they must be convinced to have used covine and deceit, taking money for those things which by God's law no man might keep or hold as his own. But doubtless they whose faith, godliness, and religion, the holy ghost so greatly commends, were clear and free from both these. Further Luke maketh mention here, of distribution, whereby was given to every man as he had need. It was not lawful for every man, to take at his pleasure. Besides that, no man was compelled to cell that he had, or to give it, but all this distribution depended upon each man's good will, as we shall learn hereafter in the example of Ananias and Sapphyrae. Wherefore by this word (common) is understanded nothing, but a voluntary contribution, whereby every man gave, as seemed him good, after his ability, to the relief and maintenance of the poor, lest through impatiency and poverty they should take any naughty ways, or turn to their jewish religion and superstition again. The diligent consideration of the Communion which we have in Christ, and the fervent desire of the love of God, wherewith every man is inflamed when he seethe his brother in need, enforced them thus to do, which, as john saith, 
1. john. 3.  cannot shut up the bowels of pity. Over and beside this, the first believers were to be enured by this voluntary contribution, to take the more patiently the loss of their goods, which shortly after should ensue, when persecution arose: seeing they had learned before to bestow them on others, and were contented themselves to live with a little.  
Therefore this place ministereth no example of confusion, whereby these phrenetike disturbers of common weals may be maintained: but only a certain liberality towards the poor is in this place commended, which God would have always to flourish in his Church. We know what God saith, Deuter. 15. Let there be no beggar at all amongst you. 
Deut. 15.  Yet God was not ignorant there would be always that should be pinched with penury. But that the same should run vagrant about, as public spectacles of poverty and beggary, is most contrary to the nature of charity, whereunto all God's people are bound. And there are divers other laws of God extant, 
Deut. 14.15.16.24. etc  whereby an order is declared how the poor may be commodiously provided for, that they need not go begging from door to door. Hereof it cometh to pass, that the Prophets in every place commend the poor unto us. And Christ doth vouchsafe so to commend the care and help that aught to be taken for them, that he testifieth, he will in the later day reward them that have done good to the poor for his sake, 
Mat. 25.26.  even as though they had done it to himself: which order and institution was of such force and authority with the Apostles, that they were not ashamed to make provision for the poor. Yea, when Paul and Barnabas had declared the trade of their ministery, to john, Peter, and james: they thought good to admonish them of this one thing, 
Galat. 2.  that they should not neglect the poor whom they knew Christ had so diligently commended unto them. Besides that, Paul exhorteth the Corinthians, that they should not only see for the provision of their own poor, 
1. Cor. 16. 2. Cor. 8.9.  but also (where they were very rich) they should help the needy brethren at jerusalem, which were very poor. And surely, it is evident that our predecessors had a great care hereof, if we consider the donations, and foundations, both of Princes and private men, which with greater liberality had given their goods to the Church, to the end that both purity of doctrine might be preserved, and the poor and needy relieved and helped. But in these days religion is grown into such contempt, that they are very few and scant which will give aught of their own, but every where there are enough which will rape and reave, and prodigally waste that which others have given. They shall one day prove that Christ is a revenger which will not contemn the cry of his poor, and will most severely revenge the spoil and waste of his Church. And it is to be feared lest they shall leave them to the wicked, enemies of the Church, and faith, to be rifled, because they disdain to bestow them on their even Christians, the brethren of Christ.  
But let us return to Luke, 
The congregation and meetings of the faithful.  which describeth the public and holy assembly of the Church, where he saith they continued every day in the temple with one accord. Then they came oftentimes together in the temple, not for that they would be at the jews sacrifices, which they known were abolished through the blood of Christ: but because of the concourse of the people, that they might teach and win the more unto Christ. By this example, we are taught to seek occasion on every side, to set forth the kingdom of Christ: and for this cause the people aught oftentimes to meet together, that there may be the greater number to hear the word of God. For where the faithful are governed by the light of the truth, they cannot be ashamed thereof, 
john. 3.  and seek not darkness and corners, as they do, whose works be evil. verily we read that Christ taught always openly, 
Luc. 22. john. 18.  and thereby excused himself both when he was taken, and afterward also before Caïphas. And Paul the Apostle in his first Epistle to the Corinthians the xj and xiiij Chap. diligently describeth the public assemblies and holy meetings: which he would never have done, if he had not understood they had been of much force to the setting forth of God's true religion.  
Two things are ascribed to the primitive Church: continuance together, and unanimity of minds, which are needful at all times, but specially in assemblies and Church meetings. For where God (as it hath otherwheare been said) hath commended them by a singular promise: such an earnest study and perseverance in keeping the same, is meet for Christians. Again, where these assemblies are made, both for doctrine sake, for public prayers, and use of the sacraments, unanimity for this purpose is chief requisite. With this it becometh Ministers of the word to be joined together, lest they be authors of partaking, and sects, such as we know were once in the Church of Corinth: but let them with one accord urge & set forth the doctrine of truth, & labour to bring Disciples unto Christ, as he commanded in the xxviij chap. of Matthew. That unanimity in prayers, is of great weight before god, appeareth hereby, because mutual love is every where commanded, and Christ earnestly desireth of his father, 
john. 17.  that all the believing may be one, as he and his father are one. The same reason may be made also of the sacraments. For where they seal unto us the benefits of Christ, and are tokens and pledges of the fellowship and unity which we have in Christ, by the using whereof we are taken into one body with Christ: it cannot be that they can use them duly which are at enmity amongst themselves. These things aught well to have been considered in these days, where there is great fault committed on all sides. For they that glory in the doctrine of the Gospel, and have enjoyed the same a long while, wax slack for the most part, and are quite void of perseverance, as though they had attained already to perfection, and had now no more to do. They are divided into divers and sundry sects, and one of them excommunicateth another. So that it must needs come to pass that Paul saith: 
Galat. 5.  If you bite and devour one another, take heed lest you be likewise consumed one of another. And it is no marvel that the Gospel doth no better succeed and go forward, considering those men are neither fervent in perseverance, nor joined together in unanimity, in whom the same of all other is chiefly required. Let who so will read Eusebius preface, upon the eight book of the Ecclesiastical history: and he shall find a most lively description of these times, and what we may look for.  
Unto these, Luke joineth the trade of life that these first Christians lived in, 
How the Christians lived privately.  privately among themselves: And they broke bread (saith he) from house to house, and did eat their meat together with singleness of heart, praising God. And although this that he speaketh of breaking of bread, may after a sort be understanded of the mystical supper, as is declared in the Homely before going: yet for that he maketh mention also of common meat, it seemeth this place commodiously may be wholly expounded of their private trade of life, in bidding one another to their houses to meals and repastes. Luke teacheth us that the richer sort did not only departed with some portion of their goods to the relief in general, but also that they did exercise liberality towards the poor, and others, of that which they had reserved peculiarly for themselves. And he therefore expressly mentioneth houses, that it might appear divers of the number of the faithful kept their houses and goods still, whereby that confused and seditious communion of things, which the Anabaptistes do imagine, is most strongly confuted. But here such an order and trade of life and conversation is expressed, as is full of benefits, love, and mutual helping one another. And because men offend much in immoderate and excessive riot and pride of feasting: Luke thought good chiefly to entreat hereof, saying they observed three things therein. First, they feasted together in gladness, according to that saying of Paul: He that showeth mercy, 
Rom. 12. 2. Cor. 9  let him do it with cheerfulness: For God loveth a cheerful giver. Therefore in their feasting, there was no disdainfulness, which causeth us to irk at our benefits, but they received every man with glad and cheerful mind, and chiefly those whom they knew wanted living. For so Christ commandeth us to bid the poor, 
Luc. 14.  which are not able to recompense and requited us with benefits again. Unto cheerfulness he addeth singleness of heart, by the which he understandeth sincerity of mind, void of all deceit and guile, which is contrary to that vice, which will seem to benefit others, and yet seeketh their own commodity and gain, little minding the utility and profit of others. Thirdly he rehearseth thanksgiving, whereby they did set forth the bounty of God, who as he made all things: 
Psal 147. Math. 6.  so is he the preserver and nourisher of them all. And if a man join these three together, it shall easily appear, that they had a singular care of temperance: for where this is not, there is no true cheerfulness, and christian simplicity, much less, giving of thanks. Therefore christian men must draw them a rule out of these things, how to behave themselves in their banquets. Let them know that the chief thing therein must be charity and the benefiting of others. Let them study to be harbourous, and know that they are not appointed Lords, but stewards of the goods that they have. Let them be merry and cheerful in giving, because as Christ saith: It is better to give, than to receive. 
Acts. 20.  Hereunto let there be joined such a singleness of mind, and sincerity, as becometh Christians. Chiefly let them be mindful of God: let them acknowledge him to be the author of all things belonging to our life: let them ask their necessaries of him, and thank him for his gifts received. For through faith and giving of thanks (as Paul saith) meats are sanctified. 
1. Tim. 4.  We have in Christ an example hereof, whom we never read to have broken bread, without blessing or giving of thanks, as may be seené Math. 14.15. Luc. 24. john. 6. etc. These things teach us what we may think of their banqueting, which either utterly despise the poor, or else give them with an evil will, and forgetting to give God thanks, rejoice in scurrility, and kindle intemperancy by loud singing and unseasonable music. Against these are the sermons of the Prophets. Isa. 5. and Amos. 6.  
Further, 
The fruit of true godliness.  lest any man might think this fervent study in godliness lacked his success: Luke teacheth us what commodity ensued thereof, where he sayeth: They had favour with all the people. And the Lord added daily. etc. He showeth a double fruit hereof coming. First, they were in favour and authority with all men of the wiser sort: For it is plain by that that was said before, that the wicked were afraid of them. We are hereby taught, what thing getteth men true authority: verily the study and desire of God's religion and glory. For it must needs be true that the Lord said by the Prophet: I will honour them that honour me, and they shall be put to shame that despise me. 
1. Sam. 2.  Let the Rulers of the church and other Magistrates mark well this thing. The superintendents know that they have need both of authority and favour, but they go not always about to get it that ways that they aught to do, while some of them hunt for worldly praise, some study to heap up riches, other seek to be aloft in worldly pomp, being little careful in the mean while for the honour and glory of God. Where the fervent zeal and desire of God's glory is the most compendious way to come unto glory. For God, which can turn the hearts of men which way it pleaseth him, and preserveth the remembrance of them that be his, as the Psalmist sayeth, will surely reward them for ever. another fruit or commodity thereof is, that the Lord added daily unto his church such as should be saved. The church or congregation therefore increased, and they that first entered into it, felt their faith in them also increased. No man therefore can labour in vain in the vineyard of the Lord, so that he earnestly apply his vocation. Mark in the mean time how all increase of the Church is attributed to the Lord. The Lord (saith he) added every day unto the Congregation such as should be saved. In deed the Apostles preached, and drew men by preaching of the word. But all the success of their labour must be ascribed to God only, who only hath power upon the hearts of men. For Christ hath taught us that no man cometh to him, 
john 6.  except the father vouchsafe to draw him. This thing Paul expresseth by an elegant parable of husbandry, in the first to the Corinthians the third Chapter. And the Lord testifieth by his Prophet, that he will writ his laws in the hearts of the faithful, 
jere. 31.  so that they shall need none other instruction. Whereupon in another place the believing are called most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, taught of God, or the Disciples and scholars of God. 
Isa. 54.  And Christ himself saith that his spirit shall be our counsellor and master to lead us into all truth. 
john 14.  Here is the impudency of them reproved which gather themselves disciples, and call them after their own name. And they also are as faulty, which acknowledge other masters beside Christ, and rejoice in their names more than in the name of Christ, 
Math. 23. 1. Cor. 1.3.  whom Christ and Paul most earnestly impugn and rebuke. Let no man take occasion hereby to be slothful. For every man must have a respect to his calling, and walk in the same, and ascribe all success, not to his own industry, but to the grace of God, which worketh in us according to his good pleasure, those things that make for his glory, and for our and other men's salvation.  
Let these suffice, for declaration of the order of the primitive Church. Let us know it is our parts to be occupied in the same exercises, which they sometime were given unto. Let the end of them all be, the glory of God and the salvation of many, whom we must labour to bring unto Christ. For so shall it come to pass, that we shall have favour and authority amongst men, and shall receive plenteous fruit of our travail in jesus Christ: to whom be blessing, honour, power, and glory for ever. Amen.    

The third chapter upon the Acts of the Apostles.  

The twenty Homely.  PETER and john went up together into the Temple at the ninth hour. And a certain man that was halt from his mother's womb was brought, whom they laid daily at the gate of the Temple (which is called beautiful) to ask alms of them that entered into the Temple. When he saw Peter and john that they would go into the Temple, he desired to receive an alms. And Peter fastened his eyes on him with john and said: Look on us. And he gave heed unto them, trusting to receive something of them. Then said Peter: silver and gold have I none: such as I have, give I thee. In the name of jesus Christ of Nazareth, arise up and walk. And he took him by the right hand and lift him up. And immediately his feet and ankle bones received strength. And he sprung, stood, and walked, and entered with them into the Temple, walking and leaping, and praising God. 
WE have perceived in the Sermon before going, what the trade, success, and increase of the primitive Church was. This thing of all other was notable, that the faithful grew in favour and authority with many men, and caused the wicked to be afraid of them. Among other things, mention was made of many and divers miracles, which Luke saith, the Apostles did. Wherefore out of a number, he taketh one, which gave occasion of a new sermon, by the which Peter bringeth certain thousands to the knowledge of Christ, as we shall see when we come to the place. Now, because this is so singular a miracle: it is meet we diligently discuss all the circumstances thereof, with as much regard as Luke hath penned them, who beginneth first with the occasion of the miracle, than he describeth the lame man's person, on whom the miracle was wrought: and last of all showeth what success followed of the miracle, and what the lame man did, after he was healed.  

The occasion of the miracle  The occasion of the miracle was, that Peter and john, about the ninth hour went up into the temple, at what time this lame man was brought thither to ask alms of the people. The ninth hour of the day with them, was three a clock at the after noon with us, as may be gathered of that we said in the second Chapter, touching the counting of hours. He calleth it the hour of prayer, because the people of God had certain appointed hours, when they made their public prayers: as may be seen as well otherwheres, as also in Daniel the sixt Chapter. And God had appointed in the law the morning and evening sacrifice, which no man being in his wit, 
Exod. 29. Nume. 28.  will say was done without prayers. Touching the time of midday or noon, which also was appointed for prayers: we shall speak hereafter in the tenth Chapter: where Peter at the same hour, being in Simon the Tanner's house, went into the upper story thereof to pray. And it is not without a cause that the Scriptures make such diligent mention of the hours of prayers. For first we are taught hereby, that we aught to begin, finish, and end all our doings, with calling on the name of God, because without his help and grace, it is impossible for us to accomplish any thing well. For as Solomon saith: A man deviseth a way in his heart, but it is the Lord that ordereth his doings. 
Prou. 16.  Whereupon the Apostle S. james sharply reproveth them, which without respect unto the will of God, so deliberate and appoint their matters, 
jacob. 4.  as though the success of them depended of their own power. Also we are admonished, that discipline is needful in the Church, according to the which (as Paul saith) all things appertaining to religion, and the honour of God, aught to be done decently and in order. We confess in deed, that it is the duty of Christians, in every place to lift up pure and clean hands unto God, when and where we have need of his help, and that he may hear us. Yet because Christ hath commended unto us public prayers, by a peculiar promise: it becometh us to have a special care and consideration thereof, and not without a cause to refrain from the holy congregation, which it is evident was instituted long ago, for doctrine, and prayers sake. And though many things afterward grew into superstition, yet aught that to be no impediment unto us. For the superstition aught to be taken away, and the primitive and lawful use to be restored. Now there is nothing left but the jangling of bells, whereby we are called in the morning, at noon, and at evening, to prayers. The superstitious usage whereof many accuse: but very few travail to have the solemn hours of prayers, as they were at the first used, to be restored.  
The Apostles are specially to be marked, who saith Luke, went into the Church, at the hour of prayer. Which was not for the sacrifice sake, that then was offered, as was heretofore declared. But because they were desirous to pray, and also hoped to find some occasion whereby to teach the people. And they would not because of the peevish superstition of the jews, which easily might be corrected, leave their duty undone, and let slip such an occasion and opportunity to do good. Whose example teacheth us that we must seek all manner of occasion to set forth the doctrine of the Gospel and knowledge of Christ. The duty that we own unto Christ bindeth us hereunto. For as he intermitted nothing belonging to our salvation, so must not we fail of our duties, in enlarging the bounds and borders of his kingdom. 
2. Cor. 11.  This caused Paul to think the weight and care of all congregations lay on his shoulders. And in another place he rejoiceth in the attempts of his adversaries, and yllwillers, 
Phil. 1.  because he perceived they served after a sort, to the setting forth of the Gospel. Let us be ashamed therefore of our negligence and sloth, who like sluggards (to say no worse) do daily let pass the occasions that the Lord offereth us. And here chiefly hath that saying of the Prophet, place: 
jere. 48.  Cursed is he that doth the work of the Lord negligently.  
Secondly, Luke diligently describeth the lame man's person, 
The description of the lame man.  on whom the miracle was afterward wrought. In which description, the excellency of the miracle, and the power of Christ the author thereof, do evidently appear. First he saith, the man was lame from his mother's womb, 
Halt or lame from his mother's womb  and so lame, that having lost the use of all his limbs, he was fain to be born. Unto the which join his age, taken out of the words that follow, (for he was forty year old) and thou shalt perceive his disease could not be cured by any art of man. For such are the diseases for the most part that cleave unto us from our nativity, or else by long time and continuance of years, grown as it were into a nature, or custom: yet was the end of all most blessed. For those things that did aggravate and increase the poor man's calamity, served to the setting forth of God's glory: for it might have seemed but a small glory to Christ, for Peter to heal a disease curable by man's art and cunning. But whereas he whose health no man ever hoped for, was healed by the name of Christ: it is evident that Christ is almighty & endued with divine power, and therefore is very God. And to this end commonly serve the greatest calamities which God useth to take from us, that by those things which no counsel or help of man can remedy, he setteth forth the glory of his name. Example whereof we have both here in this place, 
john. 9  and also in him that was blind from his nativity. For the Disciples demanding whether it was his fault or his parents that he was born blind: Christ answereth: Neither hath this man sinned, nor yet his father and mother: but that the works of God should be showed in him. This serveth both for our instruction and consolation. For it teacheth us that we must not rashly judge of other men's mishaps and miseries, as though they that were fallen therein had deserved them through their ungraciousness. For many times it cometh to pass, that God suffereth us to be afflicted for none other cause, but for that by us he will set forth his name and glory. Wherefore we must not be to hasty in judgement, lest we run against the same rock, that we read jobes' friends once did: which of his calamity gathered, that through his wickedness and sinful life he had deserved the wrath of God. Also let them take comfort hereof, whose calamities are so great, that there is no more hope or help for them in man: let them not therefore think they are forsaken of God. But let them yield themselves patiently to God, to do his pleasure on them: and they shall shortly prove that those things which they thought were tokens of his wrath, pertained to the glory of his name, and to their salvation, whereunto Paul had a respect when he said: We know that for them that love God, all things work to the best. 
Rom. 8.   

A beggar.  Besides this remediless disease, Luke testifieth he was poor. And it is a token of extreme need, that he was laid every day at the temple gate, which by reason of the gorgeous building was called beautiful, to ask alms of them that went by, to find him. But that this was against the law of God, appeareth by that was said in the last sermons. For God's law is manifest, 
Deut. 15.  forbidding any beggar to be in Israel. And many things are commanded of God for the relieving of the poor, which he would have so ordered, that our brethren should not go abroad like public stages and woondermentes of misery, and beggary, whereof they were little mindful, as appeareth by example of this miserable creature, who was as it may seem by his bringing every day to the Temple gate, one of jerusalem, and dwelling in a most wealthy City. And yet he is compelled amongst his brethren, and among an infinite number of Priests, to beg for his living. Such other have we described. john. 9 and Marc. 10. This declareth the great corruption and degeneration of the jewish nation. For hereby it appeareth, that the goods which God had appointed to feed the poor with, were alienated from them, and through abuse transposed other ways. So true it is, that there is nothing in right order among them, which in God's religion dare rashly dispense with any thing contrary to his word. And not long after, extreme destruction followed such extreme corruption. Whereby we may judge what we aught to look for in these days, who are in like fault as the jews were. For we contrary to the example of the primitive Church, suffer those to beg, whom we aught to take and love as our brethren. The true use of the Church goods is marred and depraved by the Papists, and those things serve to the maintenance of idle men, wherewith the poor of the Church aught to be found and nourished. And although they that brag of the Gospel, have put away superstition and idolatry: yet all their reformations of the Church stop here, when they should dispose the Church goods truly, and relieve the poor Christians, whereby it is manifest that a great many under the cloak of the Gospel, seek but their own gain only. But Christ which shall come in the later day to revenge the quarrel of the poor, 
Math. 25.  will not fail of his duty.  
Last of all, this is to be considered in the lame man, that Luke saith, he asked alms of the Apostles. But where he was daily laid at the gate of the Temple, it is not unlike that he was ignorant what miracles they did every day. Why then did he not rather ask the health of his body? Shall we judge of him according to the property of the beggars in our days, which cast themselves into diseases, and refuse to be healed, whereby to get the more by begging? God forbidden. For so great a benefit could not have light upon so profane a contemner of God and his grace. Me thinketh rather it was for cause he was now utterly in despair to be cured of his disease. There were in deed divers examples of many which Christ had restored to their former health, but he knew of none born lame from his mother's womb that he had healed. Wherefore since he was out of all hope of having his health again, he thought it in vain to desire it of any body, and having none other care but for his living, he asked of the Apostles that, which thereto belonged. But he received more than either he dared hope for, or ask. For he is delivered from his sickness, and made a singular instrument and vessel of God's goodness, and glory: which he did use to the salvation of many. This is a singular goodness of God towards us, which oftentimes useth to prevent, and to do beyond all our hope and prayers, in so much that he giveth us both more and greater things than we once could have hoped for. 
Gene. 17.  So he promises unto Abraham being only careful for Ishmael his life, a son also by Sara called Isaac. So brought he the people of Israel out of Egypt, 
Exod. 12.  with all their own substance, and part of the Egyptians also, who scarce ever hoped to be delivered. David proveth the like goodness, and notably setteth it forth, where he is promised that the Messiah should be born of his stock, 
2. Sam. 7.  which thing he never once dared have looked for. I let pass many such other examples, because we try and find the like every day, whereas we being careful for things belonging only to the body, he promises us of his own accord, such bliss of his heavenly kingdom in his son, 
Esay. 64.  as passeth all man's understanding and capacity. Let us therefore learn to put our trust in his grace and goodness, and let us not despair of his good will, which is more liberal and bountiful, than we can either wish or desire.  
Now let us come to the third part of the history, 
The report of the miracle  which containeth in it a diligent description of the miracle that Peter showed: the circumstances whereof we must as diligently consider. Peter beginneth with causing the lame man to take heed and be attended, saying: Look on us. He would by this saying, procure him to take diligent heed that he should well acknowledge the author of that benefit, that within a while after, he should receive: lest he might suppose it was done either by chance, by man's art, or by magic. For is evident that they only fruitfully receive the benefits of God, which consider God is the author of them, and ascribe all glory and thanks to him therefore. But they which neglect Christ, and look only upon the Ministers, miracles are many times to such men a cause of superstition, as we may see in the men of our days, which defend worshipping of Saints, chiefly by reason of the miracles that they wrought. This is a token of great modesty in Peter, that he speaketh not of himself alone, but sayeth, Look on us. He acknowledgeth therefore john to be his partner and fellow, far from the pride of the Popes, which while they will be taken for Peter's successors, do imperiously Lord it over other Bishops, and challenge to themselves, all power upon the Church of Christ.  
Then being not ignorant that the man looked to receive some money of them, he putteth him out of that conceit, 
The poverty of Peter.  and causeth him to hope for a better thing, saying: Silver and gold have I none▪ such as I have, give I thee. For the Apostles be the Stewards of spiritual goods, and of the mysteries of God, as Paul sayeth, and not of money, wherewith the ungodly most times abound, more than the godly. 
1. Cor. 4.  Peter professeth two things very profitable to be marked. The first is poverty, and that he hath neither silver nor gold. For he was one of that company that had left all they had and followed Christ. 
Marc. 10.  Therefore he could not have the riches of the world. Shall we therefore think him unhappy and in misery? God defend. Let no man therefore measure felicity by the goods and riches of this world. For he cannot be miserable that possesseth Christ, although he were bereaved of all his goods, and with Peter had neither silver nor gold. And if Peter lacked these goods, how come Peter's successors by so great abundance? what manner of patrimony, I pray you of Peter's is it, and from whence cometh it, that now a days hath not only the greatest revenues of gold and silver, but also whole countries and kingdoms? Surely we have nothing in the scriptures written hereof, neither do credible histories make any mention hereof. Only of judas there is mention, which sought gold and silver by unlawful means, which was the cause of his desperation and destruction. And of Antichrist there is a prophecy that he should possess the treasures of the earth. 
Daniel. 11.  Let the Popes therefore stint to brag of Peter's patrimony, whereas Peter so plainly reproveth them of lying. But how should they stint which are beco me so impudent, that they fear not to make a laughing game of Peter's words, when their new Pope lift up on high, in a stool (of easement) whurleth amongst the people, a kind of counterfeit money, which is neither gold nor silver, 
Look the Pontifical of the fathers, touching the Pope's coronation.  saying: Silver and gold have I none. etc. But within a while after, being removed to another place, he casts to his own creatures gold and silver, they crying: He hath scattered abroad, he hath given to the poor, his righteousness remaineth for ever and ever. I pray you what is playing and jesting with the word of God, if this be not? verily Thomas Aquinas did featly quip these godless men, andforsakers of the truth. For where in the Counsel at Lions, certain revenues and annuities were brought from Naples to Gregory the tenth, he was not ashamed to say to Thomas: we cannot now say, as Peter once said: Silver and gold have we none. But Thomas answered him: Neither can you say, Arise and walk. For the learned man saw that through covetousness of the Popes, both the Church was brought out of square, and the gifts of the holy spirit, wherein the Church did sometimes flourish, were utterly extinguished. Many men perceive the same now a days also, but such is the untowardness of this time, that men will wittingly be deceived. Let us whose eyes the light of the Gospel hath opened, fly their snares and impudent tyranny, and not suffer ourselves any longer to be deluded and rob by them.  
Secondly, Peter professeth a promptness and readiness of good will to benefit, and to do good, where he saith: Such as I have, give I thee, which is as much as if he should say, if I had money I would give it thee also. Howbeit I will give thee that I have. These words show an example of a well willing mind, which we also aught to have in the exercise of benevolence. For there be that profess an earnest good will, but they say they wot not what, nor how much they should give the poor. But the law of love and good will, answereth all these questions, commanding us to love our neighbour as ourself. Whosoever thus do, inquire not how much they should give, but seek what their neighbour hath need of, and if they find that they have it, departed with it to their neighbour liberally. Wherefore if they have money, they help the needy with money: If they have plenty of victuals, they deal it amongst the hungry: if they have raiment, they cloth them that they see go naked. And if they have none of all these, at leastwise, they give their heart to their poor brethren, the good will whereof they declare with friendly words, with counsel, and comfort, wherewith they rear and cheer up the poor body that is afflicted. So, following the example of Peter, they give whatsoever they have. Whereupon we gather, that they be void of charity, and led with no affection of doing good, which ask what and how much they should give unto the poor.  
Now, what that was the Peter had, and gave so liberally unto the poor, he addeth: In the name of jesus Christ of Nazareth, Arise and walk. And he took him by the right hand, and lift him up. Then he giveth him perfit health of body: which power he had received together with the other Apostles of Christ. And he so giveth the same, that it may appear to all men, that he doth it not by his own power, but that Christ is the author thereof, by whose commandment, power, and operation, all the miracle was wrought. Of the which thing afterward, he discourseth further before the people. Also many things concur and fall out that make for the verity and setting forth of the miracle. For Peter taketh the lame man by the hand, and lifteth him up. And by and by his anclebones and feet receive strength, so that he hath not much ado to rise, as they whose limbs are weakened with long sickness, but starteth up and leapeth. And it was no sudden moving or pang only for a season, such as there's is who are phrenetike, or haunted with some spirit: but he standeth steadily on his feet, and walketh up and down. Besides, he goeth into the Church with the Apostles, springing and leaping, and declaring the benefit of God. Therefore this lame man was so healed, that there remained no sign of his former infirmity and disease. For God's works be perfit, and there is in them no point of craft, fraud or deceit. But before we conclude our sermon, we must speak of two things, serving to the institution of our faith.  
The first is a figure of our spiritual restitution, which the holy ghost thought good to set forth by this miracle. For touching the soul, 
A figure of the restitution of mankind.  we be all in like case as is this lame man. He took his sickness even from his nativity, which bereft him of the use of all his limbs. So we be born sinners from our mother's womb: and such is the force of the sin that naturally from Adam, our father, hath overflown all his posterity, that it hath left in us no power whereby to fulfil the law of God, and to do such things as belong to our salvation. For, the law of God is spiritual, 
Rom. 7.  but we be carnal, sold under sin. Then, as the merciful Lord by his goodness prevented this lame man, being without all hope of health: so God first sought for, and called our first father, which being feared with his sin, fled from the sight of God, 
Gene. 3.  and comforted him with the free promise of salvation. And as the lame man is healed by the name of jesus Christ, which Peter preached unto him, and taking him by the hand, lifteth him up: so through the merit of Christ have we got salvation, and the preaching of the Gospel offereth us the same: which when we have received through faith, straightways we feel Christ's spirit effectually working in us, which giveth us the hand, lifteth us up, and maketh us strong, to overcome the tyranny of sin, and to be able to walk in the ways of the Lord For it is his work, to regenerate, to inflame with love of heavenly things, to stir up affiance of salvation, 
john. 3. Rom. 8.  to certify and make men sure of their adoption, and to teach them to cry, Abba father: Besides, he lighteneth our minds with the knowledge of God and his will, 
john. 14.16  he leadeth them into all truth, and comforteth them in all adversity. Therefore by his operation it cometh to pass, that we which before were weak and lame, are now able to do all things in Christ which comforteth us. 
Phil. 4.  And although the property of the flesh remaineth, which maketh us sometime to slip, and invegleth us with divers temptations: yet always Christ's spirit overcometh, and suffereth us not to be tempted above our strength. For it is a perfit health which is got us in Christ, which can be disturbed with no endeavour of the world, or Prince thereof.  

An example of them that be restored.  Secondly, the restored to health, are taught their duties by example of this lame man. He as soon as he heard that health was promised him in the name of Christ, and was lift up, by Peter's hand, he springeth by and by. So, after that by preaching of the Gospel we have health offered us in Christ, and perceive ourselves to be quickened and stirred with the suggestion of the holy spirit: let us rise by and by out of the puddle of sin, and embrace the benefit of Christ with cheerful mind. For they can live no longer in sin, 
Rom. 6.  whom the merit of Christ hath delivered from the bondage of sin, as Paul teacheth at large. afterward he goeth with the Apostles into the Temple. Now it is plain the Temple was a figure of Christ. Let us therefore join ourself unto him, and follow the Apostles, which show us the way how we may be joined to Christ, and to his Church. And into the Church of Christ can we not be received, unless we first forsake the tents of Satan, under whom it becometh them to refuse to fight, which desire to be Christ his soldiers. Besides all this, it is said that he rejoiced, and praised God. Let us also rejoice in the Lord, and let us praise his goodness, which it becometh us plainly to confess, and to set forth. For they are in vain redeemed and delivered, who are ashamed of Christ their Redeemer, and of the benefit by him obtained. Therefore he requireth of us every where confession of our faith, and hath dedicated a remembrance of his death in his mystical supper, which he would have always to continued in his Church. It behoveth us therefore to labour for these things, that being truly grafted in Christ, and quickened with his spirit, we may reign with him in heaven: to whom be praise, honour, glory and power, for ever. Amen.   

The xxj Homely.  AND all the people saw him walk and praise God. And they knew that it was he that sat and begged at the beautiful gate of the Temple. And they wondered, and were sore astonished, at that which had happened unto him. And as the halt which was healed held Peter and john, all the people ran amazed to them in the porch that is called Salomons. When Peter saw that, he answered to the people. You men of Israel, why marvel you at this, or why look you so on us, as though by our own power and strength, we had made this man to go? 
LUKE hath expounded the notable miracle whereby Peter healed the man, that was halt from his mother's womb. The end of this miracle was the same that is of all others, that is, that it should serve to confirm the Apostles doctrine. Wherefore the Evangelist not contented to have told the history hereof only, declared also what success and effect followed of the same. And first he showeth how the lame man took the benefit of Christ, who (saith he) joined himself unto the Apostles, went with them into the Church, and openly set forth the praises of God. By this example is shadowed unto us, what they aught to do whom Christ hath restored again through the virtue of his merit. They must embrace the Apostles doctrine, and thereby be openly joined to the Church, and declare the benefit of God's grace, that it seem not to be bestowed upon unworthy people. But Luke passeth to other matters, declaring what effect this great miracle took among the people, and how an occasion of preaching was thereby offered to Peter: where the proper and right use of the whole history showeth itself.  
The people (sayeth Luke) saw the lame man walking and praising God. And not only saw him walking, 
How the people received the miracle.  but known certainly it was he that was wont to sit at the gate of the Temple to ask alms. Which thing maketh for proof of the truth of the miracle, lest any man might deem there were any craft or sleight used in the matter. Then being ravished with admiration, they ran thick and threefold to the Apostles, whom the lame man for joy had not yet let go and forsaken. Here we have two things to observe, the one worthy of great commendation, the other of reprehension, as more plainly shall appear by Peter's words.  
First, being stricken with marvelous admiration, 
To marvel at the works of God is necessary.  Luke saith they were provoked to run to the Apostles, and to bethink them of so strange and unwonted a matter: which no man can deny, but was well done of them, and not without a cause. For we aught diligently to consider the works of God, and to marvel at the excellency of them, for the which end some Philosophers, not altogether unwittily, have said, that God made man. Because that observation and marvelling, stayeth not in a certain blind and amazed dullness of the mind, but is a certain preparation of the mind, whereby we are drawn to the true knowledge of God. For God verily revealeth himself and his will, in his word, which being long since written, he hath commanded always to be preached in his Church. But such is the corruption of our mind, that unless we be drawn by some forcible motion, we can never be brought from earthly things to the consideration of heavenly. Wherefore God joineth to his word many times certain signs, and most singular works, that they may awake our minds out of that dull sleep, and bring them to the consideration of his word and will. And for this cause Christ oftentimes, either before his teaching, or in his teaching, used miracles, to make men the more ready to receive his doctrine. Which miracles how much good they did, appeareth by the example of Nicodemus and others, 
john. 3.7.  who by them came first to the knowledge of Christ. Now in all the miracles, judgements, and works of God, this is the chief end and purpose, that by them we should take occasion to rise higher to the better knowledge of Gods will and pleasure. But here the sluggishness of this age is to be bewailed, whereby it cometh to pass, that many are waxed so deaf, that they neither can hear nor see any of the things whereby God puncheth us and waketh us up to acknowledge our salvation. The word of the Gospel is preached, andthe Lord commandeth us to watch. We see every where horrible examples of God's judgements, wherewith he bridleth and punisheth the uncurable wickedness of this world. There are signs, wonders, and tokens of all sorts and kinds showed. To conclude, whatsoever things Christ prophesied should come to pass in the later age before his glorious coming, 
Math. 24. Luc. 21.  are daily done in our sight and fulfilled. But we lying bolt upright and snorting, regard none of all these things, so that if there were none other sign or token, surely by the over great security and carelessness of the world, it may be perceived that these be the dangerous days whereof the Apostles many times have admonished us. 
1. Thess. 5. 2. Pet. 3.  But let us awake (O brethren) and learn by this present example, the works of God, that our marvelling at them, may be an help for us, to come to a more perfit knowledge of God.  
The other thing in the people is to be reprehended. For although God pricked and stirred them up by so notable a miracle, 
To be too much addicted to miracles is the beginning of idolatry.  yet were their minds and eyes still upon the Apostles, whom they thought to be the authors of the miracle, whereas they aught to have lift up their minds to the consideration of jesus Christ, in whose name, and by whose power the miracle was wrought. This is the property of the flesh, to stick to the present and next causes, and to lift their mind no higher, to know the true and only author of all things that are done. And this is no small error, for of this, all superstition and idolatry took their beginning. For hereof it came to pass, that the Gentiles worshipped the Sun & Moon, and the other planets as Gods. For in ascribing to them the benefits that God by them bestowed on mankind, what other thing did they? The same error moved them to make these men Gods, which had be●●e authors to them of any public weal or pleasure. And this error stayed not in men, but because of the benefits they received by beasts and other creatures, they thought there was a certain kind of godhead in brute beasts, rivers, fountains, trees, and herbs, and turned the glory of the immortal God into the likeness of men, flying fowls, and fourfooted beasts. Neither did the idolatry used among the Christians, 
Rom. 1.  spring of any other occasion. For when the miracles wrought in times passed by Saints, began (to doltishly) to be written by those that were unlearned, & were also more foolishly preached and blazed in the pulpits, strait way the ignorant people thought them to be done through the virtue and power of the Saints. And so another error sprung of that false opinion, and caused them that were sick, or in other great dangers to make vows to the Saints, by whose help they heard that either themselves, or other before had been delivered. And because God sometimes maintained the remembrance of his Saints, by miracles wrought at their sepulchres, they thought some godly power was also in those places, whereof it came to pass, that they tied worshipping and invocation to places peculiar. And lest any thing should be wanting to this superstition and idolatry, Sa●an began to beautify the images of the Saints, with signs and miracles, whereby the matter came so far out of frame, that now the things due to Christ alone, were not only attributed to Saints, but also to the Saints images, which superstitions men had set up against the commandment of God's majesty. And it was not enough to make vows to the Saints, but there must also be some famous place & image of the Saint wrought and carved. That these things were of a truth done, we are taught both by histories and examples of superstitious men, which show us in these days an infinite number of them. Wherefore where the negligent consideration of miracles, and the foolish admiration of them, hath given occasion of fowl error, and manifest ungodliness: we are warned that whatsoever miracles are done, without the doctrine of God's word, which teacheth us truly to judge of them, they aught never to be regarded. 
Diversity of signs or miracles.  For that duiers signs and wonders aswell true as false be wrought amongst men, we are taught by the holy Scriptures. They are called true miracles, when that thing is truly done, that is said to be done, and which beareth witness to the doctrine of truth, 
Marc. 16. Math. 10.  such as were sometimes the miraculous works of the Apostles done by Christ's institution. They are called false which deceive us by some lying show, as Charmers and jugglers use: or which call men from God, and from the faith and doctrine of the truth. Such as sometimes jannes' and Jambres showed before Pharaoh. 
2. Thess. 2. Math. 24.  And such as are ascribed to Antichrist, and to the deceivers in the later days. And God suffereth them otherwhiles to be done in the sight of his people, that in the elect he may try the constancy of their faith, as Moses testifieth, Deut. 13. and in the reprobate he may exercise the severity of his judgement: because through the efficacy of error (as Paul sayeth) they are seduced, which would not admit the love of the truth. Therefore miracles are new ere so to be taken, that we must clea●e only to them, or to their doctrine that work them: but we must examine them, after the rule of God's word, that in those which bear witness to the truth, and teach us to trust in god, we may acknowledge God to be the author, and reject all other as false, by whose baits, Satan useth to lie in wait against our faith and salvation. If this thing be not observed, we shall through our own default be deceived, not only by false miracles, but also by true, whereof God is the author, while we heeding the people, regard not the end wherefore they are done. Whereof this place giveth us an evident example, and another hereafter is written of the people of Lystra, 
Acts. 14.  which took occasion to commit idolatry of a miracle done by Paul, as in his place shall appear.  
But let us consider Peter which of the people's amazedness taketh occasion to preach. 
The argument of Peter's sermon.  Think you he abuseth the ignorance and error of the people? Goeth he about by this mean to get himself and his fellows authority, which he might easily have done? Not verily. Nay, he beginneth to preach Christ, and defendeth his honour and glory. There are four members or principal points of his sermon. First, he correcteth the ignorance of the people, & showeth them that there is nothing here done through ●he power and virtue, or holiness of men. Secondly, he declareth God to be the author of the miracle, who hath wrought the same by his son: where he also admonisheth them of their heinous offence committed against the son of God. Thirdly, he requireth of them repentance. Last of all, because the Christian religion did seem to repugn with Moses and the Prophets, he teacheth them that they did set forth Christ, and that they must of necessity believe Christ, unless they will seem grievously to offend against Moses and the Prophets. And therewithal he also teacheth that Christ which was promised to the fathers, belonged also to them, lest they should be drowned in despair, through the conscience of their sins. But at this present we will speak but of the first part, only purposing to entreat of the rest in thei● place and time.  

Peter putteth away error and ignorance.  First he goeth about to remove ignorance and error out of their minds. This is the right and most commodious way of teaching the truth. For man's property and condition is like to the earth whereof he was made. The earth yieldeth thorns and briars of it own accord, neither bringeth it forth good seed with any increase, unless it be diligently cleansed and rid of them. So the mind of man corrupt with original sin, bringeth forth errors of itself▪ which except they be strongly repulsed, it neither can suffer the doctrine of truth, nor receive any fruit or commodity thereby. Wherefore the Lord commandeth the Prophet to break down, and root up, 
jerem. 1  before he build or set. And Peter is not cold in this behalf, as though he shunned honour for civility and modesty sake, as ambitious folk use, which hunt for glory, even then when they feign to be contemners thereof. But framing his talk by an interrogative point, maketh it the more vehement, saying: You men of Israel, why marvel ye at this, or why look you so on us, as though by our own power and strength we had made this man to go? These words savour of some reprehension. I pray you (saith he) what cause hath moved you to conceive such abashment of this miracle, whereas not long sithence many such were wrought by Christ? how cometh it to pass you remember not them? And then it should easily appear who is the author of this. Surely in vain you look upon us: yea, your error is so great that it may not be winked at. For our power or holiness hath herein done nothing. But it is another's work, who must have all the praise of that is done.  

The Saints or holy men ascribe all glory to God.  Let us observe in this place the modesty, and truth of the Apostles, whereby they so challenge unto Christ, all honour and glory, that they reserve nothing to themself of that is due to him. This is the property of all the Saints. For they acknowledge Christ's voice, saying by the Prophet: 
Esay. 42.  I am the Lord, this is my name. And my glory will I give to none other. There are examples of this endeavour, not only in this place, but also otherwheares. The Baptist when he was asked whether he were Messiah, 
john. 1.  the saviour, he giveth all that praise to Christ only, whose forerunner only he confesseth himself to be. The same, before his Disciples which of a carnal zeal envied Christ, testified that Christ was the bridegroom of the Church, to whom all men must be brought, and showeth that all power and glory was given unto him from God the father, 
john. 3. Math. 11.  and sendeth his Disciples unto him. And Paul had rather to be stoned, than he would receive any godly honour, when they of Lystra offered it him of their own free motion and will. 
Acts. 14.  Of this mind, it is plain, also the Angels are. For where john being ravished with the excellency of revelations, would have worshipped an Angel, he said unto him: See thou do it not, for I am thy fellow servant, 
Apoc. 22.  and of thy brethren the Prophets, and of them which keep the words of the prophecy of this book. Worship thou God. Whereupon Augustine in his xlix Epistle, disputing of the honour due to God only, writeth of the Angels, whom he calleth the spiritual creatures, on this wise: How much more godly it is, and in subjection to God, so much less it doth vouchsafe itself of such honour, as it knoweth belongeth but to God. And a little afterward, comparing the evil angels (who saith he, joy and are delighted in the errors of men) with the good, he addeth: wherefore even as wicked pride, whether it be of men▪ or of Spirits, commandeth or desireth these divine honours to be given unto them: so, godly humility, whether it be of men, or of holy Angels, hath refused these things being offered them, and showeth to whom it is due. Of these may be taken a sure rule, whereby to judge as well of all apparitions, as doctrines. For whosoever teacheth us to trust in God, and to serve him, and to worship one God in jesus Christ, whether they be Angels or men, they aught to be taken for the holy ministers of God, and we may safely believe them. But whosoever teacheth us to take the glory of salvation from Christ, and to convey it to himself, or to other creatures, and seeketh health in men's own works, accursed be he, yea, if he were an angel from heaven. 
Galat. 1  All apparitions of spirits, counterfeiting the souls of men departed this life, and teaching that they must be redeemed with sacrifices of Mass, and such like works, are put to flight by this dart. Likewise all false teachers which so abuse the simplicity of men, that they challenge to themself the glory of redeeming and forgiving of sins. And Peter by his example condemneth the romish Antichristes, which glory in the seat and succession of Peter, of which number it is reported one said: that there was nothing more profitable and plenteous than Christian religion. For by it, it came to pass, that he and his like, were Lords of the world. So the saying of one of them rashly uttered, bewrayed the mind and opinion of them all.  
We are also admonished by Peter's words, 
God alone is the author of miracles.  whom we should take for the author of all miracles. Wherein men for the most part respect two things: the power and holiness of them, by whose ministery they are wrought. But Peter teacheth us that neither of these is the cause efficient of these miracles, in that he reprehendeth the jews because they thought so great a thing was wrought by the power and godliness of the Apostles. And there want not reasons whereby to prove Peter's saying. For they are called miracles, that are wrought either against the course of nature, or beside it. But God only is the Lord of nature, 
Math. 28. john. 3.  which hath given all power to Christ in heaven and in earth. Wherefore it behoveth us also to acknowledge him the author of all miracles. For what can men do against the order of nature, which can do nothing in the things wrought after the course of nature. It is a natural thing, that by age man's stature should increase, until he come to a just measure and proportion, and that when age cometh, he should wax grey heard. Now, what man is there that by his carefulness and industry can add one cubit to his stature, 
Math. 6.5.  or make one hear of his head white or black? Not, there is nothing here to be attributed to the holiness of the person, as though that were the chief cause of the miracle, whereas we know there have been many holy men which could work no miracles. For miracles are wont to be wrought, not for their sakes which do them, but most commonly for the salvation of other. For the which cause God would many times use the mean of wicked people, that nothing should be attributed to the merits of men. So we see judas numbered amongst them, to whom Christ committed the preaching of the Gospel, and gave power to work miracles. And Christ saith in an other place, that many in the later day shall glory in their miracles, whom he saith he will not cast of, for that they boast of a thing that is untrue, 
Math. 7.  but because they be workers of wickedness. Therefore as miracles be not always sure testimonies of the holiness of men: so neither must they be ascribed to the holiness of them that do them. For what can man do contrary to nature, which by reason of inward corruption, is unworthy of the natural and daily benefits of God? Therefore God only is to be taken for the author of miracles, of these I mean, that serve for confirmation of our faith and salvation. And he worketh these miracles, not because we deserve them: but for that he is careful for our salvation. For they are testimonies of the truth of his doctrine, & stir up men's minds to the consideration of him. That was also the meaning of them, which were wont to be done about Saints tombs. For the Lord by them meant to confirm their doctrine, and to testify their immortality and bliss, which were cruelly tormented by the wicked persecutors of the faith, that they which other wise should be offended at their death might be comforted. Let us therefore hedge in and compass all miracles with these limits, that all the glory of them may be ascribed to God alone. Whosoever shall pass these bounds, they shall either deceive others being not ware, with their miracles, or else by others be deceived themselves.  

What we aught after a godly sort to believe of Saintes.  Let no man yet so take our saying, as though we envied the holy Saints of God their honour, and glory. For we ascribe unto them whatsoever the holy ghost in the Scriptures attributeth to them. We acknowledge them while they were on the earth, to have been singular vessels and instruments of God's glory and grace: whose doctrine, whosoever will be saved, aught to hold with firm faith, and to imitate the example of their life. 
Math. 10. john. 13.  For we know that Christ hath said: He that heareth you, heareth me. etc. And we embrace this saying of Paul: Be you followers of me as I am of Christ. And now we believe they are in heaven, taken from all the cares, 
1. Cor. 11.  labours, and griefs of this world, as the holy men testify of Abraham and the other patriarchs in the Prophet. 
Esay. 63.  In the mean season whatsoever belongeth to the governance of this world, and to the business of our redemption, we teach it aught to be attributed to God, through jesus Christ. For as in the creation of this world, he used the help and counsel of none other: so will he that none other shall be partaker with him of the glory of our redemption. Wherefore let us think it unlawful to take any thing from him, or to challenge to ourself, or any other, any manner of praise therefore. But let us constantly trust in him, and cleave only to him, by his beloved son jesus Christ: to whom be praise, honour, glory and power for ever. Amen.   

The xxij Homely.  THE God of Abraham, and of Isaac, and of jacob, the God of our fathers hath glorified his son jesus, whom ye delivered, and denied in the presence of pilate, when he had judged him to be loosed. But you denied the holy and just, and desired a murderer to be given you, and killed the Lord of life: whom God hath raised from death, of the which we are witnesses. And his name through the faith of his name, hath made this man sound. And the faith which is by him, hath given to him this health in the presence of you all. 
WE have declared the first part of Peter's sermon, wherein he confuteth the ignorance of the people, and showeth that the miracle done on the lame man was to be attributed, neither to the power nor holiness of men. Now let us see the second part, wherein he maketh God the author of the miracle, and teacheth them to have a respect unto Christ jesus, in whose name it was done. And because this is the chief point of all the sermon, he handleth the same very industriously and in apt order. First, he propoundeth the sum of the whole matter in few words. Next, he telleth them of their cruel wickedness committed against the son of God. Then at last, returning to the purpose, he declareth plainly all the whole meaning of the miracle.  
The sum of all the matter is: The God of Abraham, Isaac, and jacob, 
The author and final cause of the miracle.  the God of our fathers hath glorified his son jesus. He comprehendeth in these words, both how God is the author of the miracle, and also how the final cause of the same was the glorifying of jesus Christ, the son of God. And as at the first he showed nothing was to be attributed to the power or holiness of man: so now he teacheth that all is to be referred to God the only author, and to the glory or setting forth of his son. Where we have two things to observe.  
First, how in speaking of God, he calleth him the God of Abraham, 
The God of Abraham, Isaac, jacob, and of the fathers.  Isaac, and jacob, and to be short, the God of the fathers, which title or style God himself useth often in the old Testament. And this is a great token of God's love, whereby he declareth to us his goodness. The Princes of this world take to them names of the people and Nations that they have vanquished and overrun, and think it a great glory to be called Parthians, Gothickes, Almanickes, Africanes and Numidians. But what other thing do men learn by these styles, but that they have destroyed this people, and spoilt their countries with fire and sword? God dealeth far otherwise, which will be named after those men, whom of favour, deserving no such thing, he hath bound unto him by an everlasting covenant: and of whom he looketh neither for great spoil, nor any profit, but such as himself bringeth forth in them. Yet Peter herein had respect to an higher matter, and giveth those titles to God which he thought were chiefly agreeing with the present matter in hand. For first where he nameth the fathers, he admonisheth them of the promises, which God in times past made to the father's concerning Christ. For to Abraham it was said: 
Gene. 22.  I will be thy God, and the God of thy seed after thee. In thy seed shall all the Nations of the earth be blessed. 
Gen. 26.28  Which promise we read was repeated afterward in Isaac and jacob. To speak nothing of David and the Prophets, which are busily occupied in setting forth the same promises. It was profitable, yea, necessary that those promises should be repeated, because the jews a little before, had denied them all, in the presence of pilate, saying they had, nor look for none other king but Caesar, as hereafter we shall hear. Therefore because they should not think themselves utterly fallen from the covenant and promises, and premised to be past all hope of salvation: Peter showeth them that the same God lived and reigned yet still which in time passed made the covenant with the fathers, and had not forsaken Abraham, Isaac, and jacob: but even as in the beginning, so now also, he would be called their God, so that they would turn unto him. Furthermore, to avoid the suspicion wherewith the Apostles were charged, this title and style of God served very much. For many suspected that they preached a new God, a new faith, a new religion, hitherto unknown to the fathers, for the which cause many would not hear them, & many thought them worthy death according to the law of Moses. 
Deut. 13.  But Peter using this title of God so openly, protesteth as it were, that he acknowledgeth none other God, than he which showed himself in times passed to the fathers, nor preacheth none other faith or religion, than that whereby the fathers pleased God, and were saved. To conclude, he teacheth them what fathers the jews aught to mark and follow, in faith and religion. They gloried in certain fathers of a later time, such as after Moses and the Prophets, came in, and were the authors of manifold superstition. Whose traditions they observed so straightly, that they had rather break the laws of God, 
Math. 15.23. etc.  than change or leave undone any jot or point of them: which thing Christ many times laid to their charge. Neither did any thing more set them against Christ and his Apostles, than for that they did by their doctrine impugn the ordinances of the elders. Therefore Peter maketh mention of Abraham, Isaac, and jacob, to declare that all fathers are not to be followed in religion. For as God alone is the father of all men, and jesus Christ alone, the master of all men, whom the father hath appointed to be the teacher of all the world: so must we only follow their steps, whose faith and religion we know pleased God, and of whose faith and integrity God doth vouchsafe to bear witness. In the number of whom, Abraham is the chief, whom the Scripture therefore calleth a father of the believing, and of many Nations, because as many as embrace the faith of jesus Christ, which was imputed to him for righteousness, 
Rom. 4.  appertain unto him. Unto the same Abraham Christ beareth witness, where he saith he rejoiced to see his day, and saith, as many as shall come from the East and West into the Church of God, 
john. 8. Math. 8.  shall sit down with him in the kingdom of heaven. Hereof let the men of our age learn what vanity it is to brag of those younger sort of fathers, which have devised or followed a new trade of salvation besides Christ. Except we become the children of Abraham by faith in Christ, we can be defended by no help or authority of others, no though they were kings and Emperors.  
Secondly, let us mark how he saith: The God of our fathers glorified his son jesus. 
The purport or end of the miracles of the new Testament.  Yet he speaketh of the miracle done upon the lame man, the end whereof he uttereth in these words, we are here taught that the glorifying of jesus Christ, the son of God, is the mark and end of all the miracles of the new Testament whereunto all they also, which glory in their miracles, aught to have respect. The Evangelist by express words uttreth this end, saying: Many other signs did jesus, which are not written in this book. These are written, that you might believe that jesus is that Christ the son of God. 
john. 20.  And Christ himself speaking of the power of working miracles, and of the judgement given to him of his father, teacheth this to be the end thereof, 
john. 5.  that all men might honour the son, as they honour the father. And reasoning with his Disciples of Lazarus sickness, he sayeth: This infirmity is not to death, but for the glory of God, that the son of God may be glorified by it. 
john. 11.  Hereby it appeareth how we should judge of those miracles and signs wherewith some men labour to seek their private glory, and to bring men under them as scholars and servants, whom Christ hath redeemed and sanctified with the price of his blood.  
But because Peter had occasion to make mention of Christ, 
He telleth them of their wickedness committed against Christ  he admonisheth his hearers very aptly and commodiously, of the heinous trespass which they committed against him. And this doth he not lightly, as one that doth but touch and go, but layeth all the heinousness thereof open before their eyes. For his Oration ascendeth as it were by certain steps, the end whereof is, that they should be stricken with the consideration of so grievous an offence, and be inflamed with repentance, and desire of salvation in Christ. First he saith, they delivered the son of God to the Gentiles to be mocked and crucified. But it is an horrible offence to deliver an innocent to death, and there are terrible judgements of God against them that pollute themselves with blood. Look Numer. 35. But here is a greater and a more horrible thing. For where God had choose and consecrated to himself the jews out of all Nations, none of them aught to have been delivered to the profane gentiles, to be mocked and put to death, without a profane contempt and treading under foot of God and his glory. Which seemeth to me was the cause that Christ speaking of his death, 
Math. 20. Luc. 18.  maketh mention so many times how they should deliver him to the gentiles. And that they thus did, not by chance and at all adventures, but by the common counsel and consent of the Elders, 
Math. 27. Luc. 23.  and with the liking and allowance of the people which followed them unto Pylates' house, as the Evangelists testify. Besides this, in the second place he saith: And ye denied him before pilate. And he speaketh not of a certain light and trifling denial of him, but of such an one, as whereby they renounced all the promises of God, touching their Messiah, and king, that should redeem them, and denied the hope of the fathers, wherewith so many years, they waited for the coming of their Saviour, as we read they did. john. 19 For where pilate still repeated to them the name of their king, respecting no doubt the Messiah promised, & which they all hitherto looked for, they with great impiety cry out: we have no king but Caesar. Was then the promise' made unto David, to be understanded of Caesar, that of his stock one should be born that should be a king for ever? And is it to be understanded of Tiberius, that naughty and wicked person, where it is said: Behold, thy king cometh unto thee, even the righteous, and saviour, lowly, and so forth? Therefore Peter charges them with such an impiety, as whereby they spoiled themselves of salvation, and all the promises of health and hope of salvation. And lest they should lay the fault on pilate, as though they did it for fear of him, he sayeth they themselves did it where pilate judged him to be loosed, and gave openly a testimony of his righteousness and innocency. Therefore he affirmeth the jews were in fault, who to fulfil all wickedness and mischief, made both themselves and their children guilty of his blood, by public and solemn protestation. These things be horrible, and yet the jews wickedness did not herein stay or end. For Peter addeth: you have denied that holy and righteous, and desired a murderer to be given you, and have killed the author and Lord of life. He charges them with so bitter hatred against Christ, and with such blindness, that they were not ashamed to prefer a bloody murderer before Christ. And to make their wickedness seem the more heinous, he useth a comparison. You denied jesus which was an holy person and a just, and in whom neither the Bishops (although they did what they could) nor pilate, nor Herode, could find any fault. Furthermore, you stew him which was the author of life, yea the Lord of life and death, whom you aught to have known by reason of his miracles, & the late raising again of Lazarus. In the mean season you required a thief, a murderer, and a rebel, to be delivered you and set at liberty. And where it was in your choice, and election, whether you would have, forgetting all the benefits of Christ, you were not ashamed to prefer a wicked thief before him. What could be said more cruel, grievous, and horrible? Yet Peter speaketh these things in that City, yea, in that Temple, where they bore all the swinge, that were the chief authors of this wickedness, and who he knew as yet breathed hatred against Christ. Therefore we are here again taught, with what liberty, open wickedness should be reproved, by them whom the Lord hath appointed to be watchmen in his Church, to show the danger, and sword hanging over us, lest men should perish through their own sloth and negligence. And there is no cause why we should hearken to them, which say there is no need of such vehemency in these days, forasmuch as there is none to whom such cruelty can be objected. Nay, the jews only have not thus sinned, but there be even in these days that sin as grievously, as ever they did. A number deliver Christ unto death, in that they every where kill and burn the faithful servants of Christ. Many deny him for fear, more for favour, following the pleasure of men. And they sin not of simplicity and ignorance, as Peter hereafter excuseth the jews. For we have seen many which quite against their conscience have denied Christ. My heart trembleth as often as I remember that heinous offence, that was committed by them, who not only denied the truth themselves, but compelled those that belonged to them, to deny the same, and embraced a form of religion, which the very author and inventor thereof allowed not. The like impiety to that that was then committed, hath not been heard of. And God grant they may all repent of their wickedness, that were faulty therein. In the mean season we see how these bloody Barabasses every where reign, flourish, and are had in great price, which for money are hired and used to shed blood, and provoke the wrath of God, and horrible destruction against their country, through their ungodliness. Therefore such must be accused, and where these things be openly committed, and accounted no more for wicked, there aught no modesty at all to be used. But o impiety and ungraciousness. For now a days amongst the professors of Christianity, it is not lawful to say that, that was lawful for Peter to say in the bloody City of jerusalem. We be therefore in this respect, worse than jews, that where we commit the same offences that they committed, we cannot with like patience abide to hear the word of correction as they heard it.  

The order of the miracle, and of our whole salvation.  Peter returns to his purpose, to describe more plainly how God was the author of this miracle, and to show all the use thereof. Yet first he preacheth the resurrection of Christ, both for that the reason of our salvation purchased by Christ, consists in it, and also for that it commodiously doth away the offence or slander of the cross. You (saith he) killed the author of life, but God hath raised him from death, whereof we are witnesses. It was needful that these things should be joined to the premises, lest any man might think the wicked had over much power permitted them. For these things teach that their cruelty and iniquity could derogate nothing from Christ, as who being raised from death, doth now live and reign in heaven. Hereof we may take a general comfort. For as the cruelty and tyranny of the jews could nothing hinder or let Christ: so whosoever doth imitate the jews impiety and tyranny, cannot hurt the members of Christ. In deed the Princes of the world join together, and desire to overthrow the kingdom of Christ. But the Lord from high laugheth at their devices, whose counsel shall stand for ever. Look the Psalms two and xxxiij Let no man therefore be afraid of men, who though they rage never so much, have no power but on our goods and body, which otherwise is mortal and shall perish. Yea, neither have they power thereon farther than God permitteth, who hath all the hears of our head numbered. But the soul being out of all danger and hazard trusteth, in Christ her redeemer, and shall never be deceived of her hope. 
Math. 10.   
But let us see how Peter setteth forth the order of the miracle. His name through the faith of his name hath made this man whole, whom you see and know. It seemeth a dark kind of speech, except a man mark the order of the words. And it deceiveth many, because they think (nomen) this word name, is put in the accusative case, whereas all the order of construction plainly proveth it to be the nominative. Thus must it be set in order and construed: The name of jesus Christ hath strengthened and made whole this man whom you see present, and that through the belief which he hath in the name of Christ. And for the more plain understanding, he addeth by way of exposition: The faith which is by him, hath given to him this health in the presence of you all. The sense of all together is, that jesus Christ, through his name, that is, by his virtue, power, and merit, hath given health and safety to this lame man, because he hath believed in him. He repeateth the name of Christ, and faith of Christ the oftener, to the intent the glory of Christ might seem the greater, in setting forth whereof, the Apostles thought they had never done enough, as appeareth every where in their writings and sermons. These words surely are not lightly to be passed over. For where we said that in this lame man was set forth to us a figure of all mankind: in the healing of him we may behold all the order of our salvation. Here therefore is declared who is the true author of our salvation, than the mean, whereby we receive salvation, and the end whereunto all these things serve and tend.  
As concerning the author of salvation, Peter allegeth the name of jesus Christ, whom a little before he called the author and Lord of life. 
Christ is the author of salvation.  That this word name, is taken for power, rule, or merit, it is more evident than needeth with many words to be declared. And where at first he excluded all power and holiness of men from this business, and now maketh mention of Christ only, by whose mean and power all this matter is brought to pass: it easily appeareth that the origen and beginning of our salvation is to be referred to Christ only. For by his merit we are delivered from sin, and redeemed from death and the tyranny of the devil. And himself in the Prophet testifieth, there is none other redeemer but he only. 
Esay. 43.  But we shall have occasion to speak more hereof in the fourth Chapter, where Peter testifieth there is none other name under heaven, given unto man, by the which he may be saved. etc.  

The mean whereby we apprehend salvation, is faith.  Howbeit, it is not enough to know that all salvation is contained in Christ, unless we understand how to attain and take hold of the salvation in him. But Peter showeth that also where he sayeth, this man was made sound and whole by faith, that is, because of his faith in the name of jesus Christ. Again: The faith which is by him, hath given to him this health. Therefore we take hold of salvation by faith: and beside faith, there is nothing in us whereby to take hold of it, because we be graffed in Christ none other way than by faith. 
john. 6.  He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. For where he is departed from us in body, and dwelleth in us by his Spirit, and liveth and reigneth in us by his Spirit: it is only a work of faith, whereby we apprehend him, and the salvation in him. For the which cause oftentimes faith is said to save and to justify. So Christ saith to the woman which was sick of the bloody flux. 
Math. 9  Thy faith hath made thee whole. And he promises salvation to Marie Magdalen by the same words. 
Luke. 7.  Christ only in deed saveth and justifieth. For in him is life, and he is made unto us of God the father, wisdom, righteousness, satisfaction, sanctification and redemption. 
1. Cor. 1.  But because faith grafteth us in Christ, and maketh us partakers of the goodness that is in him: therefore salvation and justification is not without a cause attributed thereto. Mark now the definition of faith, which Peter compriseth in these words, where he saith: The faith of his name, and the faith that is by him. For by these words he declareth that he speaketh of such a faith, as stayeth upon Christ, and which acknowledgeth and believeth Christ to be such an one, as he is described in name to be. The name of the son of God incarnate, is jesus Christ. He received the name of JESUS of the Angel before he was born, but in his Circumcision he took it again, after the solemn usage of the people of jews, which signifieth a saviour or Redeemer, as sayeth the Angel: Thou shalt call his name JESUS, for he shall save his people from their sins. 
Math. 1.  This word Christ with the Latins is as much to say, as anointed, and signifieth the manner of our salvation and redemption. For Kings and Priests in the old time were anointed, and for that cause were called Meschijm, and Christi, that is to say, anointed. So it behoved the Saviour that was promised should be called, because he is that true King, whom God hath set over his holy hill of Zion, and whose kingdom is stretched over all the world. See the Psalms. ij. lxxij. Zach. 9 For he like a faithful king, hath delivered his people from the tyranny of the devil, he ruleth and governeth them, defendeth and enricheth them most bounteously with the treasures of his heavenly kingdom. The same is a priest for ever, 
Psal. 110.  according to the order of Melchisedech. For he taught in times past, and daily doth teach in his Church. And by the only sacrifice of his body hath purged all the sins of men. And now he maketh intercession for us before his father, being a faithful bishop, to perform all the things which remained to be done for us with the father. Therefore whosoever truly acknowledge the son of God to be a king and Priest, and the only saviour of the Church of God, and stay upon him only: they believe truly in the name of the son of God, 
1. john. 3.  which the Apostle teacheth to be the chief commandment of God.  
The end or fruit of this faith is the wholeness and soundness of all man, such as we see happened to this lame man and halt. 
The fruit of faith.  Christ because of his faith bestowed on him perfit health of body, so that now he was able to walk, to leap and to skip. And that his soul and conscience was likewise healed, appeared by that he praised God, and joined himself to the Apostles. Therefore Christ hath made us all perfitly whole by faith. And he delivereth us not from sin and the punishment thereof alone, but also regenerateth us by the immortal word of God, 
1. Pet. 1.  through the operation of his spirit. Whereby it cometh to pass, that we understand the things that be heavenly, frame ourselves to the will of God, resist the desires of the flesh, and finally can do all things in Christ, 
Phil. 4.  which strengtheneth us. And after this life attain to the perfit salvation and true bliss, which is prepared for us in heaven. Into this bliss the soul departing this world, by faith is received, and cometh not into judgement. And the body when it shall have put of all corruption, 
john. 5. 1. Thess. 4.  being raised up in the later day by the trump and voice of an archangel, shall rise again. Therefore this is a most large and ample fruit offaith, which also we can attain to, none other way, than by faith in Christ. Let us therefore study the word of God, by the which God giveth us faith. Let us join fervent prayers to our study, that being quickened through this faith, we may attain perfit health, both of body and soul, and come to the possession of heaven in jesus Christ, our only saviour, king and Priest: to whom be praise, honour, power and glory for ever. Amen.   

The xxiij Homely.  AND now (brethren) I know that you did it through ignorance, as did also your Rulers. But God which before hath showed by the mouth of all his Prophets, how Christ should suffer, hath thus wise fulfilled. Repent you therefore and convert, that your sins may be done away. When the time of refreshing cometh, which we shall have of the presence of the Lord, and when God shall send him which before was preached unto you, that is to wit, jesus Christ, which must receive heaven until the time, that all things which God hath spoken by the mouth of all his holy Prophets, since the world began, be restored again. 
THe Apostle Peter in the second part of his sermon touching the miracle done upon the lame man, hath so declared God to be the author thereof, that he hath also showed the jews of their great wickedness committed against jesus Christ the son of God. And where there was nothing more horrible and cruel than this fact of there's: it is no doubt but a great number of them in their consciences were not a little wounded and feared. Wherefore it was necessary to show them the way of repentance and salvation. This doth he in this place, which is the third member of his sermon, wherein he marvelously frameth himself to their disposition and capacity. First because they seemed to stand upon the pit of desperation, he teacheth them that there is yet hope of pardon and salvation. Then showeth he them the way of salvation, and exhorteth and moveth them with most weighty reasons to take hold of the same. All which things being discussed, shall much serve for our instruction. For they teach us that God will likewise pardon them which have most grievously sinned: and they show what way of salvation they must take, which will be reconciled unto God, and are desirous to be saved.  

He putteth them that killed Christ in hope of pardon and salvation.  His beginning is very witty and commodious, in that he teacheth them they be not yet past hope of salvation. For except sinners understand this, in vain shall we exhort them to repentance, because they will think it cannot profit them. And then it will come to pass that either they will become stubborn, and heap sin upon sin, or else will be swallowed up of desperation, as we read judas was, which thing was the cause that the Prophets among the grievous reprehensions wherewith they accused the sins of the people, and threatened them punishment, did intermeddle promises and oracles of Christ our saviour, that being feared with the conscience of sin, they might lift up their minds again through faith in the saviour promised them, and learn to seek salvation in him. Peter followeth the industry of these Prophets, which knew it belonged to his duty, not to fear the people from Christ, by threatening words, but to win them unto him. Which end and mark the Ministers of Christ in these days, aught to set before them. But let us see the arguments wherewith Peter encourageth them to hope for pardon, and salvation.  
First he mitigateth their offence by reason and pretence of ignorance. I know (saith he) that you did it through ignorance, 
How pretence of ignorance excuseth. 1. Cor. 2.  as did also your Rulers. For if they (as Paul saith) had had knowledge, they would not have crucified the Lord of glory. Yet Peter's words are not so to be taken, as though he would now extenuate or excuse their wickedness, which before he so set forth & exaggerated. For so could he not do without suspicion of lightness. And ignorance of itself excuseth not the things that are committed against the glory of God: yea, ignorance is no small fault, considering we know that men are created to that end, to know God, to worship him, and glorify him. But he means to make a difference between the jews sin and the sin against the holy ghost. This sin is when men wittingly and willingly cast away the known truth, and Christ whom they known in their minds, and so make war with God, and his Christ, as is evident judas the traitor, julian the Apostata, and such other whelps of that hair, 
Math. 12. 1. joh. 5.  did. Christ testifieth that such men's sins shall not be forgiven. And john forbiddeth us to pray for it. The reason hereof the Apostle in the uj Chapter to the Hebrues, rendereth by a feat similitude taken from the earth. For as the earth being well husbanded, and watered from above, and yet remaining barren and fruitless, by that argument showeth sufficiently that it will never be good: so, if men be not mollified with the knowledge of jesus Christ, which only seasoneth the minds of men to salvation, and maketh them fruitful, but become the more savage, and of purpose reject and impugn the same: certes they plainly enough bewray that they be of the number of reprobates, of whose salvation nothing is to be hoped. Therefore Peter cleareth his hearers of this sin to declare that they aught not despair of the forgiveness of their sins, and of salvation, because they sinned not of purpose, but of ignorance. And it is like he had a respect unto the prayers of Christ, which for this cause prayed for them that crucified him, saying: Father forgive them, for they know not what they do. 
Luke. 23.  This place is diligently to be considered, to th'intent we may learn what that ignorance is, whereby sins are mitigated and excused. For in the Scripture we find two kinds of ignoraunces. The first is of those that be wicked, and openly rebel against God, which we may call a wilful ignorance, because men will be ignorant of that they might know and learn. Example hereof we have in Pharaoh, which sayeth he knoweth not God, notwithstanding long before he known him by his wonders daily wrought, and desired his ministers to pray to God for him, and a little before his death, said: The God of the Hebrues fighteth against us. See Exod. 5. and 14. Such was the ignorance of those jews, 
jere. 44.  which when they had asked counsel of jeremy, told him to his face they would not obey his word. Such is the ignorance of a number in these days, which excuse their superstition with the cloak of ignorance, and say they were none otherwise taught. And in the mean season refuse the truth offered them, will not hear it, fly them that would teach them, and stop their ears like serpents. This is an ignorance inexcusable, because it damneth and stoppeth up the way to amendment. Yea, Christ testifieth that this is the condemnation of the world, that men fly the light, 
john. 3.  and wilfully and wittingly wrap themselves in darkness, lest their works should be reproved. There is another kind of ignorance which springeth of a zeal of godliness, and the glory of God, whereby men persecute the truth, not for the truths sake, but because they think the glory and worship of God is diminished thereby. It is like that many sinned through this ignorance against Christ, because they thought him an enemy of Moses, and the law, of the Temple, and of all the service appointed by God. 
1. Tim. 1. Phil. 3.  And Paul seduced by a like zeal, persecuted the Church of Christ. And thereby he sayeth divers of the jews offended. This ignorance is worthy of pardon, 
Rom. 10.  for none other cause, but for that it is contented to be corrected and amended, which if men refuse, then are they culpable of that first, and incurable kind of ignorance. Let them mark well this difference, which now a days either flatter themselves or other men, under the pretence of ignorance. For it is evident that many offend of malice and frowardness.  
Unto these things he addeth an argument taken from the providence of God, 
The providence of God comforteth sinners.  for the better persuading them that they should be pardoned and saved. God (saith he) which before had showed by the mouth of all his Prophets, how Christ should suffer, hath thus wise fulfilled. The strength of the argument is in this, that God used their sin to a good purpose, and that therefore they aught not to distrust the favour of God. For it is as much as if he should say: you can not nor aught not to deny but you have committed an heinous offence. Howbeit you must not despair therefore: but rather respect the end whereunto the great goodness of God hath directed all this your doing. Your meaning was to blot and wipe out all remembrance of Christ from among men. Because you thought he was an enemy to God and to true religion, ignorance blinded you, whereby it came to pass, that you were mad against the son of God. But the end of all this tragedy was most joyful. For God by this mean (which thing no man ever hoped) hath fulfilled his eternal counsel of man's redemption, and hath accomplished whatsoever in times passed was prophesied by the Prophets. Why therefore should you despair of salvation which you hear is now obtained and got? Why should you mistrust the goodness of God, which in your wickedness as you see, hath been so merciful? Surely God will never cast you of, because of this your sin, which he hath so ordered and directed to your commodity, so that you refuse not his wisdom, which now is declared unto you. We are hereby taught again how we should use the providence of God: not to seek therein a defence for our wickedness, but the instruction of our faith and life, and the comfort of our minds. For the Apostle so quiteth not the jews, that he charges God with the murdering of Christ, but showeth that God directed the jews fact, to a good end and purpose. So if we or others offend, let us acknowledge the fault to be in ourself, and not so excuse ourselves, to make God the author of our wickedness. And if any goodness fall out of our wickedness, yet then let us not think we be altogether faultless, but let us embrace the goodness of God, which turneth the wickedness, that deserved damnation, to our salvation. We alleged an example hereof before in the history of joseph, which was sold away by his brethren, to the which if you join this example also, you shall as it were in a glass behold all the reason of this controversy and matter. Furthermore, let us not hearken to them, which say we may sin on hardly, seeing the glory of God and our salvation, is advanced by our sinning. For as Paul teacheth us, 
Roma. 3.  we may not do evil that good may follow thereof. Nay, the more arguments we have of God's goodness toward us, the more we aught to be sorry for our sins, and to obey the will of God. Let us also here mark that we must not rashly judge of other men's sins. They must be examined by the rule of God's word. We must not hastily thunder out the sentence of damnation, because we do not alway know the counsel of God's providence, which perhaps useth him whom we of private and to hasty affection, meant to condemn, to the furtherance and salvation of many a man. See what is said of these judgements. Matthew. 7.  
Let us now see the counsel that Peter giveth touching salvation, which he comprehendeth in few words, 
He giveth them counsel how to be saved.  saying: Repent you and convert, that your sins may be done away. This saying containeth in it both a commandment and a promise. The commandment is the very same that he gave to them before, that were pricked with the consideration of their sins. He uttereth one thing in two words. First, he commandeth them to repent, which properly comprehendeth acknowledging of sin, & contrition of heart. Whosoever will give men counsel how they should be saved, he must begin always with these two things. For unless we acknowledge our sins, and be sorry for them: we shall never think of any amendment and reconciliation with God. But because the wicked sometime acknowledge their sin, and be sorry for them (as we see judas did) he addeth an other word, namely, that they must convert. The conversion or turning must be unto that thing, from which by sin they departed before. But that we departed from God by sin, is more manifest than needeth any great proof of words. Therefore it is said in the Scriptures, that sinners do forsake the ways of God. Therefore we must turn unto God by repentance. And we convert unto God partly by amending our life, and partly by faith in jesus Christ. The one maketh us to cease from sin, whereby we provoked the wrath of God: the other endueth us with the righteousness of Christ, and maketh us able to stand in his sight. For the doctrine of the Gospel teacheth us, that God the father is reconciled unto us by Christ. Of faith springeth the invocation of God, and whatsoever other fruits use to grow of repentance. Therefore Peter showeth the same way of salvation here that he did before, which we must think belongeth no less to us, than to the jews. We are the shorter in this place, because the things that might here be spoken, are said before, where he may see more hereof that listeth.  
Unto this precept or counsel, he addeth a promise, 
The remission of sins is of free gift  to move them the more. He promises them forgiveness of sins, whereof it is credible they were chiefly careful. But mark the manner of speech which he for great cause and consideration useth. Convert (saith he) that your sins may be done away. He doth not attribute unto them any glory of merit or desert, as though by works of penance they might put away their sins, or make satisfaction for them. But teacheth them how they must be done away by another, that is to say by God, against whom we sin, and by sin become debtor unto him. For it is a Metaphor, or translation taken from Creditors or lender's, who only have power and authority to wipe debts out of their books of reckoning, when either they are satisfied by their debtor, or else themselves of favour and goodness will remit and forgive all the debt. And all they which sin, become debtor unto God, according to that saying of David. I have sinned against thee, O Lord. And verily, whatsoever is committed against the will of the Lord, is sin. Therefore unless God wipe out the debts of our sins, there can none other deliver us from them. The wisest both of the jews and Gentiles, have herein consented and agreed. For albeit the Gentiles attributed much to their superstitions, yet they confessed they were in vain, unless some peculiar favour of God were joined with them. Among the jews, the Phariseyes attributed much to their works: yet we read that they themselves confessed openly, that God only had power to forgive sins. 
Math. 9  He forgiveth them or putteth them away, not because it is in our power to purge them, and to make satisfaction for them (for before him no flesh is justified, and all our righteousnesses be as an old, worn, and ragged cloth, 
Psal. 143. Isa. 64.  which can neither cover us, nor keep us warm) but for that jesus Christ the son of God hath pourged them upon the altar of the cross, by the merit of his death, and by the price of his blood hath canceled all that, that hath made us guilty of death before God. The Lord in the same sense useth this translation of doing away or wiping out in Esay the Prophet, cap. 43. and .44. And Christ declareth all the manner hereof by a feat Parable in the xviij of Matthew. Peter therefore admonisheth the jews hereof, to th'end they might understand that their sins were now all done away, so that they would with all their heart embrace jesus Christ by whose merit they were put away. Now, that which is said to them, we must think spoken also to us, who above all things must have this care, that in our repentance we have our eyes fast fixed upon the only forgiveness of our sins, that through to wicked and over bold a confidence, we challenge not to ourselves, or to the merits of our works, that benefit which cometh of the only grace of God obtained by the merit of Christ.  

He urgeth them by fear of the last judgement.  Furthermore, as there is nothing more wholesome and necessary for man, than repentance and turning unto God, whereunto Peter in this place counseleth us: so the flesh will credit and believe any thing, more easily than this. For such is the corruption of our nature, that we delight in sin, and are so proud, that we are ashamed to confess our fault, and to amend it. Therefore the Apostle urgeth them standing wavering and in doubt, with most strong arguments agreeable to this purpose. He setteth before their eyes the remembrance of the later day, and the glorious coming of Christ our judge. His talk or phrase herein is somewhat defective & not full, but may in this wise be easily supplied. It is not in vain that I require you to repent and to turn unto God. For the same shall be profitable and necessary for you, that you may hereafter be able to stand sure, when the time of refreshing, which we shall have of the lords sight, cometh, and when he shall send the same jesus Christ which was before preached, whom the heavens must receive, until the time that all things be restored again. Out of the which words we may gather two arguments. The one is taken of the time, the sense whereof is thus. This form of the world shall not always endure, neither that trade of men and other creatures, that we now see. For there shall come a day of refreshing and restoring of all things, when both the godly shall be delivered, and restitution required of the wicked. etc. Therefore as your salvation is dear unto you, so apply you busily that that day may bring unto you refreshing and salvation, and not fear, and torments. The other argument he taketh of the judges person▪ God will send this jesus Christ, of whom we now speak, to be a judge, before whose judgement seat all men must stand, that there they may receive in their bodies according to all their doings whether they be good or bad. Is it not therefore necessary that you should get the favour of this judge, before he come to punish you for your offences? It seemeth that a third argument also may be gathered of these words, in that he saith, he whom he now preached shall come to be a judge. For so he taketh from them all pretence of ignorance, that they should not think their former ignorance should excuse them in the day of judgement. And of such weight are the things here spoken, that if the consideration of them can not move any man, certes in vain will he be moved with other arguments.  

The day of refreshing.  Here we have to consider the state of the later day, which Peter expresseth in two words. First he calleth it a day of refreshing, by a figure called Synecdoche. This pertaineth only to the godly, which then shall feel refreshing, and be delivered from all grief and sorrow. Then shall God wipe away all tears from their eyes. 
Apoc. 21.  And there shall be no more death, neither sorrow, neither crying. etc. Then also shall they be enriched with those goods, which neither eye hath seen, nor ear heard, 
Esay. 64.  nor can be comprehended by any reason of man. Then as many as lived in the world, and suffered all kind of griefs in the flesh patiently, 
john. 19  shall (as Jobe saith) see God in their flesh. For the which cause, Christ biddeth us lift up our heads when we see the signs going before the later day: 
Luc. 21.  for then our redemption draweth near. For the sight of Christ our judge, can not be terrible to the godly, forasmuch as they understand that he is their Saviour and advocate. And this is that great benefit that we have by faith, and none otherways. For faith only maketh us bold and sure of salvation at the coming of Christ. Then shall they find no help in riches, in honours, 
1. john. 2.  nor friendship of the world, which while they lived on earth, despised this faith in Christ. Therefore it behoveth us to be armed with this hope, against all the temptations of this world when we be in adversity, and so shall we never be removed from the way of salvation.  
Then he calleth it a day of restitution: 
The day of restitution.  for than shall there be a restitution of all things, & a perfit and immutable state of creatures. Which many look for in vain as long as they live in this world. For this world is full of confusion, and breeds new troubles every day wherewith the kingdom of Christ sometime hath been so assaulted, that it might seem utterly to have quailed. But in the later day this kingdom shall be so set up as the Prophets have prophesied. For when all the power of our adversaries shall be brought under Christ's feet, there shall be nothing more to trouble the faithful, and then shall be that joyful and peaceable state of all things, 
Esay. 9.11. jerem. 23. Amos. 9  that the Prophets many times make mention of. At that day shall the bodies be restored again, howsoever they have perished. For the sea shall give up her dead, and so shall death and hell. 
Apoc. 20.  There shall be restored a joyful and blessed condition of the world. And this engine and frame of the world that now groaneth under the burden of corruption, shall be delivered, 
Rom. 8.  and made such as it was, before it was accursed for the sin of man. For there shall be new heavens and a new earth, wherein righteousness shall devil. 
Apoc. 21. 2. Pet. 3.  Every man shall receive in his body according as he hath done, whether it be well or evil. Yea and Christ himself when he hath put down all rule, 
2. Cor. 5.  and all things be subdued unto him, shall be subject unto him that put all things under him, and shall deliver up the kingdom to God the father, 
1. Cor. 15.  that God may be all in all. To conclude, than shallbe such a restitution of all things, as we can now neither utter by words, nor comprehend by reason, for now our knowledge is unperfit, and our prophesying unperfit, but when that which is perfit is come, then that which is unperfit shall be done away. 
1. Cor. 13.  Now we see in a glass, even in a dark speaking: but then shall we see face to face. In the mean while the consideration hereof serveth to our instruction, that we being born up with the hope ofthiss restitution, may patiently suffer whatsoever adversity and misery, and so order our conversation oflife by faith in Christ, that that great day of the Lord may bring unto us also comfort and refreshing among other that be godly.  
And so many it seemeth a marvel that the Lord deferreth his coming so long. 
Why Christ deferreth his coming.  And perhaps the jews might move some question hereof. For where we measure God after the property of our flesh, we cannot choose but marvel at God's tarriance, and deferring of judgement. But Peter answereth such questions, where he saith, that Christ must remain in the heavens, or reign in heaven, until all things be restored and fulfilled, that the Prophets have prophesied. He hath on the earth fulfilled the affairs of our redemption. But there remained as yet certain things to be done, long before decreed by God and foreshowed. For it behoved the Gospel should be preached in all the world, and that the Gentiles should be brought into the fellowship of the Church, as all the Prophets by one consent testify. There remained the mystery of Antichrist, through whose tyranny it was needful the Church should be tried, 
2. Thess. 2. Apoc. 7.  and the number of Christ's martyrs fulfilled. Christ therefore hath given a place to these things, by his going into heaven, having received all power in heaven and in earth. Let no man therefore think he is unmindful either of us or of his duty, because he deferreth his coming, and day of judgement. For he knoweth what he hath to do in all things. Let it comfort us that we know he reigneth in heaven. There let us seek him with minds lift up by faith, without any care ofhis corporal presence in earth, until that great day come, 
Math. 24.  when like a lightning he shall appear unto us suddenly. Would to God they would diligently examine Peter's words, which now a days because they would ratify a bodily presence of Christ in the earth, say that his humane nature by reason of the conjunction it hath with the godly, is so extended and so pierceth through all places, that it cannot be circumscribed or contained neither within time nor place. Let them therefore look what answer to make to Peter, who appointeth to him both a time and a place. Yea, he affirmeth it is so appointed of God, that he should be taken into heaven, and should sit there until that last day came, when he shall return to be a judge, and to bestow fully upon the godly the restitution long agone promised. I know they jumble heaven and earth together, and by this word heaven, understand the heavenly glory and conversation that he is in here on earth. But as this gloze cannot be proved by scripture, so was it utterly unknown to the learned antiquity, and therefore it needeth no great confutation. Therefore leaving their quiddities, let us learn of this third part of the sermon, that in our sins we despair not of God's grace, but through repentance and true faith, let us return unto God, and so let us prepare ourselves, that that day on us also may shine happy and joyful, when jesus Christ shall come to deliver those that be his, and to condemn the wicked: to whom be praise, honour, power and glory for ever. Amen.   

The xxiiij Homely.  Moses' truly said unto the fathers: A Prophet shall the Lord your God raise up unto you, even of your brethren like unto me: him shall you hear in all things whatsoever he shall say unto you. For the time will come that every soul which will not hear that same Prophet, shall be destroyed from among the people. All the Prophets also from Samuel and thenceforth as many as have spoken, have in likewise told of these days. 
AFter that the Apostle Peter had grievously accused the heinous wickedness of the jews, which they committed against the son of God, in the third part of his sermon, he gave them counsel how to obtain salvation, as we declared in our last Sermon. He bade them repent and convert unto God, which we partly do by repentance, and partly by faith in jesus Christ, through whose merit we be reconciled unto God. But it was no small block that kept the jews from embracing of Christ. For where they were not yet come to the knowledge of him, a great many feared that if they should receive him, they should offend against Moses, and the law given them from God. And it seemed a weighty matter to them, to forsake the religion which God had given unto them, and which they had held so many years after that order, and according as they received it of their forefathers. Therefore the Apostle in the fourth part of his oration correcteth this error, teaching them that both Moses and the Prophets direct the true worshippers of God unto Christ, and that therefore they so little offended against the law, by believing in Christ, that rather they disobey Moses, and believe not the Prophets truly, except they receive Christ, of whom they bear witness. Again, lest they should distrust the goodness of Christ, whom they now so oftentimes heard they had offended by their great cruelty, he declareth that he that was promised to the fathers, belongeth to them also, and is their saviour as well as the fathers, so that they would embrace him with true faith. But at this present we will speak but of those things only which Peter allegeth concerning the mystery of Christ, grounded upon the books of the old Testament.  
He beginneth with Moses, because he was of greatest authority among the jews. 
Moses bears witness of Christ.  Out of whom where he might have brought divers testimonies, he taketh one among a many, whereby he teacheth us that Christ was long agone appointed to be the teacher and schoolmaster of God's people. Which thing served much to this present purpose, because (as I said even now) many thought it a grievous matter to forsake Moses, who they knew was appointed of God to be their lawmaker, and master. He showeth therefore that it was not Moses' mind, that they should alway hung upon him, but that he pointed them to another Prophet, which should more perfitly teach them all things. The place is in Deuteronomie xviij Chapter. In that place are prohibited all superstitious and soothsaying Arts of the heathen, whereby they go about to search out the knowledge of things to come, and the secrets of God, by divination, by the wicked mathematicals, by the noise of birds flying, by Necromancy, and such like kind of divinations. And Moses doth advertise them, that they should forsake these things, and turn to the only word of God, and wholly depend upon the same. And because they should not think it an hard matter to find out the meaning of God's word, he saith they should never want Prophets, whom God would raise up from among themselves, by whose ministery they should learn what the will of God was in all things they should take in hand. And they are not deceived which think that an universal promise is contained in this place, whereby the gift of prophecy is established and confirmed in the people and Church of God. But Peter wittily applieth this general promise unto Christ, who, it is evident, is the chief of the Prophets, and by whose spirit, as he saith in another place, 
1. Pet. 1.  all the Prophets were led and inspired. And that the things here spoken by Moses belong unto Christ, is more evident than needeth any long demonstration. For he was both born of the jews, and was sent of God, as appeareth by his doctrine and miracles, which we see in all points conformable to the doctrine of the Apostles. Therefore Peter's argument seemeth most strong, whereby he laboureth to persuade them to believe in Christ, according to Moses' saying, even as if he should say: Moses so little challengeth to himself alone all authority of teaching, that he commandeth us to give ear and credit to every Prophet, teaching the word of God, and hath appointed all those that despise the Prophets sayings, to be punished with death. Therefore, how much more aught you to believe Christ, who hath taught us the will of God the father more plainly and perfitly than any man, and in whom most truly are verified whatsoever Moses saith of that Prophet. And so Peter trimly toucheth the end and scope of his purpose, that is, to take out of their minds that preposterous religion, which let and hindered them with the overmuch reverence of Moses and the law, and their peevish opinion, and would not let them to embrace jesus Christ. Yet because both Peter and Steven (as appeareth hereafter) expound this place of Moses, as meant of Christ: we also will here search out such things as may instruct us in the knowledge of Christ. And first of all, Moses doth elegantly describe unto us Christ our saviour. Next, he teacheth us what duty we own unto him, and pronounceth sentence of death against them that do contemn him.  
First, in the description of Christ, he showeth of whom he shall spring, or be born: 
Christ in his very manhood, is born of the jews  The Lord your God shall raise him up of your brethren. He must then be born of the jews, which is an infallible argument of his incarnation, and of his true manhood: whereby they are convinced which say Christ brought his flesh from heaven, and took it not of the substance of the virgin, but came through the virgin into the world, as water runneth through a conduit. Verily Paul testifieth that he took not on him the angels nature, 
Heb. 2.  or any heavenly creatures, but the seed of Abraham. And speaking of the prerogatives of the jews, wherewith God above other nations did vouchsafe to endue them, among other things he maketh mention how Christ touching the flesh, should be born of them, which is God in all things to be praised for ever. 
Rom. 9  Whereunto the promises of the old Testament, are to be referred, where often times he is called one while the seed of the woman, 
Genes. 3.22 Psal. 132. Esay. 11. etc  another while the seed of Abraham and of David. We must here observe the singular goodness of God, who having appointed his son to be our saviour and teacher, would have the same incarnated and made man, lest either we might be afraid of his majesty, or think he disdained our infirmity, which Paul also considered. Heb. 2. &. 4.  

Christ is a Prophet.  secondly, he declareth the office of Christ, calling him a Prophet. Howbeit Moses was not ignorant that Christ should be both a King, and the Redeemer of mankind, and denieth it not in this place, but maketh mention of his office, which for his purpose and matter in hand, was chief to be required. Prophets whether they show of things to come, or else by the word of God admonish men of things present, are the interpreters and openers of Gods will. But because Christ should be a Priest in the Church of God for ever, he must not abstain from teaching, which is the chief point required in a Priest, as may be seen Malachi. 2. Wherefore also in another place, he is described in the person of a Prophet or preacher, as in Esay. 61. Which place he himself expoundeth of himself in the synagogue at Nazareth. 
Luc. 4.  And he is not declared to be such an one in the old Testament only, but God hath set him forth also being here on earth, by a very solemn and open authorisement, to be the universal and undoubted teacher of all the world. Whereas upon mount Thabor before most credible witnesses both of the dead and of the living, that is to say, before Moses and Elias, Peter, james, and john, he pronounced that notable saying: This is my beloved son, in whom I am well pleased, hear him. 
Math. 17.  And Christ himself followed the office of teaching with great study and diligence, and openly confesseth that he was sent for that cause. 
Mar. 1. Luc. 4.  Therefore it is not without a cause that Moses and Peter calleth him a Prophet. And we are taught by this place, that it is not sufficient if we confess Christ to be our saviour and Redeemer, unless we acknowledge him to be a teacher sent of God, and do that duty to him that scholars own to a faithful and trusty schoolmaster. Thou shalt moreover consider, how we aught to reverence the ministery, whereby the Gospel is preached. For whereby can it more singularly be commended, than by the example of the son of God, who both himself was a minister on the earth, and appointed the ministery to be alway in his Church, whereunto Paul having a respect, saith: that we be messengers in the room of Christ, and preach unto the world the word of atonement. Which would God both the hearers and ministers would alway remember, lest the one sort think to contemptuously of the ministery, and the other through their naughtiness make it to be laughed at.  
Thirdly is declared what manner a Prophet Christ should be: 
Christ is like unto Moses  to say like unto Moses. Which is not so to be taken, as though we should acknowledge in Christ nothing of more excellency than in Moses, whereas Moses was but a mere man and a sinner, and Christ was both God and man, & the author of our salvation. But this similitude or comparison must be referred to the office of a Prophet, and figure of Christ which Moses bore: wherein many things both pleasant and profitable come to be considered. First Paul testifieth of Moses that he had rather to suffer sorrow and affliction with the people of God, 
Heb. 11.  than to be taken for Pharaoh his Nephew, and enjoy the treasures and delights of Egypt. The same affection we see in Christ, who being in the shape of God, humbled and abased himself, and taking on him the shape of a servant, chose rather to be afflicted with us, and to die for us, than to see us any longer in misery. Furthermore, as Moses was of his brethren most unworthily refused: so when Christ came amongst his own, his own received him not, and before pilate they denied him saying: we have no king but Caesar. Yea, 
john. 1.19.  and now a days also he is most unworthily rejected of many, to whom he offereth himself, and in himself eternal life and salvation through the Gospel. Thirdly, as Moses delivered the people of God from the cruel tyranny of Pharaoh, brought them out of Egypt, and drowned them in the surges of the read sea: so the son of God hath delivered mankind from the power of the devil, and brusting the bonds of sin and death, hath slain Satan the spiritual Pharaoh, with all his preparation, engines and armour, through the merit of his blood. Fourthly, as Moses like a faithful shepherd, led the people of Israel safely through the unknown ways of the wilderness: so jesus Christ is that faithful shepherd that goeth before his sheep, 
Psal. 24. john. 10.  and leadeth us safely through the desert of this world, being full of all kind of dangers, by the light of his word, and guiding of his spirit. Fifthly, as Moses gave Manna to the people being an hungered, and got springs of water out of the rock for them, being a a thirst: so jesus Christ feedeth our souls unto life everlasting by the merit of his flesh, & hath opened in his side a most plentiful fountain of salvation, by the which only all thirsty drouthes of the soul are quenched. See john. 6.4.7.19. Sixthly, as Moses was the interpreter of God's word to the people, 
Exod. 20. Deut. 5.  when they were not able to abide the majesty of God speaking to them: so where none of us hath seen God, nor can see him as long as we be clothed with this mortal flesh, the son of God which is in the bosom of his father, hath declared unto us, whatsoever behoveth us to know of God, and proveth by that argument that he taketh us for his friends, 
john. 1.15.  because he hath hide none of these things from us, which he herded of his father. seventhly, as all the weighty causes which could not be discussed by the ordinary judges, used to be referred and brought unto Moses, and he receiving sentence from the mouth of the Lord, declared it, and that was taken for undoubted, and aught not to be countermanded, as may be seen Exod. 18. and .33. Levit. 24. Numer. 15. etc. so whatsoever things either in the mysteries of faith and kingdom of heaven, or in the conversation of our whole life pass the capacity of our reason, it behoveth they be referred to Christ only, and we must stand to his sentence, so that we must subdue all our understanding to the obedience of faith, which Paul testifieth, 
2. Cor. 10. Rom. 1.  is the end and scope of the Gospel. Eightly, as Moses alway made intercession so God for the people, as often as they sinned, and did it so faithfully, that for their sakes he desired to be wiped out of the book of God: 
Exod. 32.33. Num. 11.12.  So Christ when the sentence of damnation hung over all our heads, made entreaty for us, and would become accursed for us, 
Galat. 3  to deliver us from the curse. The same also being made a mediator between God and man, maketh always intercession for us to the father: And as many as feel they have deserved God's wrath through their sins, 
1. Tim. 2. 1. john. 2.  must use him for their advocate and spokesman unto God. Many other things might be alleged, in the which it is manifest Christ was like unto Moses, or rather an absolute and perfit accomplisher of those things which by Moses were prefigurated. But it sufficeth to give occasion to them that list more deeply and exactly to search them.  

We own to Christ faith and obedience  Now, unto this description of Christ, he joineth what the duty is that we own him, for Moses says: him shall you hear in all things whatsoever he says to you. The same, God the father commanded upon the hill of Thabor, as we declared a little before, saying: Hear him. Yet let no man think he hath fulfilled the commandment of God, if he receive the word of God but into his ears, as judas and the Phariseyes, pilate and many others did. But first an earnest desire of the Gospel is required, because among many things whereabout men be most vainly occupied, one thing is necessary, 
Luke. 10.  as Christ teacheth us. From the study of the word the belief which we have in it cannot be secluded. For how can we labour to get that thing, the credit and truth whereof we suspect? Obedience followeth belief, whereby we acknowledge Christ to be the teacher of faith, religion, and director of our whole life, and to our power obey him. These marks of the children of God did he teach us, where he saith: 
john. 8.  He that is of God heareth the words of God. Again: My sheep hear my voice, and follow me. 
john. 10.  Whereupon we gather for a surety, that they be not the children of God, nor the sheep of Christ, which refuse to hear Christ's voice, speaking in the Gospel. Above all things we must note that whatsoever Christ speaketh, we are commanded to hear it. For there be which hear Christ in deed, but they hear him but in those things only which like their fleshly appetite, against the which, if any thing be spoken, they think that appertaineth not unto them. Of this number be they, which gladly hear, and marvelously embrace the promises of the Gospel, where the grace of God is preached, and free forgiveness of sins: but the same will not admit the doctrine of repentance which rebuketh and accuseth sin. They be like unto those which after a sort can suffer the doctrine of truth to be preached, but cannot abide if a man reprove the deceivers, and Antichristes. And we see many so affected, that they will greatly extol and commend whatsoever is spoken of the kingdom of Christ, of his victory, of the glory of the elect, which they shall possess in heaven: but yet they so abhor the cross & persecutions, that they can suffer no mentions to be made thereof. But these men are far deceived. For Christ is not divided, neither can the parts of Christ his doctrine be separated. For he that commanded forgiveness of sins to be preached in his name, 
Luc. 24.  the same requireth all men likewise to repent. And he that said to the woman that was a sinner and bewailed her sins: Thy sins be forgiven thee: 
Luc. 7.  The same said unto him that was sick of the Palsy being now healed: Behold, thou art made whole: sin not again hereafter, lest a worse thing happen unto thee. 
john. 5.  And afterward he said by Paul, that whoremongers and adulterers without repentance, should not enter into the kingdom of God. Likewise, 
1. Cor. 6.  he that confesseth himself to be the light and the truth, 
Math. 7.24.  and biddeth us to walk in him: the same reproveth false Christ's and Antichristes, and biddeth us beware of them. Again, he that promises the treasures of heaven to those that be his: the same affirmeth constantly, 
john. 15.16  that in the world they shall suffer tribulation. And he that gloriously rose from the dead, and with great triumph was taken up into heaven, a little before that, was despitefully hanged between two thieves. Therefore as we must embrace whole Christ: so is it necessary that we give ear to his whole doctrine, unless we will wholly be deprived of him. A figure hereof went before in the paschal lamb, which the jews were commanded to eat whole, and the bones and other things which could not be eaten, were commanded to be burned. So must whole Christ be received, and if any thing seem in him untolerable, that same must be consumed and overpassed with the fire of faith and love of God.  

The punishment of those that contemn Christ.  Furthermore, because our flesh herein maketh much resistance, which very unwillingly cometh to this yoke: Moses urgeth us with grievous menace and threatening: It will come to pass (sayeth he) that every soul that will not hear that Prophet, shall be destroyed from among that people. This punishment comprehendeth the whole destruction of man, both body and soul. For what hope of salvation can remain for him, which is secluded and cut of from the Church & people of God, which only is received into the fellowship and communion of all God's goodness. But why should he not be rejected from the fellowship of him, which refuseth to hear him whom God hath appointed to be his master, and the teacher of his whole Church? How much more grievous punishment doth he deserve, 
Heb. 10.  which dare tread the son of God under his feet? Hereof are taken those heavy threats in the Gospel, which seem to many too vehement, and more cruel than reason would, such as is that saying of the Baptist: He that believeth not the son, shall not see life, and the wrath of God abideth upon him. 
john. 3.  And Christ when he had promised eternal life to the believers, addeth: He that will not believe shall be condemned. But Peter thought to admonish the jews hereof, 
Marc. 16.  because they should not think the contempt of Christ and his Gospel to be a game and pastime, but should know that the danger of their soul lay thereon. And let us think the same is said unto us. For such is the authority of jesus Christ with his father, that no man can be accepted and welcome to him, except he be graffed in Christ. But the bore and empty profession of a Christian name graffeth us not in him, but a lively faith, which maketh us to obey his doctrine, and firmly to believe in him. See what is said of the true and counterfeit hearers of Christ, Math. 7. and Luc. 6. Chapters.  
Although the authority of Moses was great with the jews: yet because Peter will omit nothing, 
The Prophets bear witness of Christ.  he joineth hereto testimonies of the Prophets, divers of the which it is like he rehearsed. But here he taketh all, saying: All the Prophets from Samuel, and thenceforth as many as have spoken, have told of these days. He beginneth the number of the Prophets with Samuel, because before him was no Prophet after Moses, whose writings are extant. Yea, before he prophesied, the word of the Lord was a rare and precious thing, as we read 1. Samuel. 3. Which afterward by many Prophets began most clearly, both to be preached, and written every where. And as many as were from that time, have prophesied of jesus Christ, as may plainly appear to all them which have read their sermons or books with diligence. It is a plain and manifest oracle of God that Nathan telleth to David of Christ, 
2. Sam. 7.  which should be born of his stock. There are many other more evident than this, uttered by David, such as appear. Psalm. 2.22.89.119. etc. Of Isaiah, what need we to speak, which hath written so plain an history of all the things which Christ should do, that (as S. Jerome saith) he deserveth in many places to be taken for an Evangelist, rather than a Prophet. The like is to be affirmed of all the other Prophets, whose sayings if we should rehearse word by word, we might sooner find how to begin, than to make an end. Let it suffice to tell you that there is no so small a thing in Christ, but the same may be proved by the oracles of the old Testament, whereupon we also gather, that the books of the old Testament aught not to be condemned, as certain fanatical people affirm, which cry they belong only to the jews. They sin against the industry and goodness of God, which thought good all manner of ways to confirm our salvation.  
Therefore let us mark here both the certainty of the doctrine of the Gospel, and Christian faith, and also the antiquity thereof: 
The certainty and antiquity of the Christian faith.  for if we join unto the testimonies of Moses and the Prophets, the figures of the law, and the ancient promises made long before to the patriarchs, a man shall easily perceive that there was never any kind of doctrine or religion, confirmed and set forth with so many testimonies. The first standeth upon the promise, which was made in Paradise to our first parents, concerning the seed of the woman, which should tread down the serpent's head. Therefore great is the folly or rashness of them (to speak no worse) which either openly dare gainsay the doctrine of the Gospel, or else seek other counsels, by authority whereof, to determine and rule our faith, and religion. For what do these men else, but reprove God which spoke by Moses and the Prophets, of lying, or at leastwise call his truth in doubt? Besides, they foolishly require the authority of men, 
Galat. 1  whereas we aught not to believe an Angel teaching the contrary. Therefore letting them go, let us embrace Christ, whom one uniform consent of Scripture setteth out to us, in whom only all righteousness, sanctification, truth, and salvation is contained. To him be praise, honour, glory and power for ever. Amen.   

The xxv Homely.  You are the children of the prophets, and of the covenant which God made unto our fathers, saying to Abraham: Even in thy seed shall all the kindreds of the earth be blessed. First when God had raised up his son jesus unto you, he sent him to bless you, that every one of you should turn from his wickedness. 
THe Apostle Peter so showeth the jews the way and mean unto salvation, that therewith also he removeth all impediments which might let them from taking that way: where we had two things chiefly to consider. The first was the preposterous observance of Moses, and their auncestries religion. For they feared if they embraced Christ, they should offend against the law and religion which God gave unto their forefathers. He teacheth them therefore that therein is no danger, because both Moses and the Prophets directed and sent men unto Christ. But that they rather offended against Moses which disdained to receive Christ, whereas Moses long before appointed that such as they were, should be punished by death. There was yet one other stop, which was the conscience of that sin which they had committed against Christ. For where they had wickedly denied him (as Peter before told them) they saw it was meet and convenient, that Christ also should deny and forsake them, and not regard or accept their repentance. And they could not be ignorant how God by his Prophet rejecteth the prayers of such as would hold up hands unto him, 
Esay. 1.  imbrued with blood. Wherefore Peter in this place remedyeth this inconvenience, and proveth by strong arguments that jesus Christ appertaineth to them also, and will not put them back, if they will turn unto him with all their hearts: which is the principal state and subject of this place, wherewith also he concludeth his sermon with very good success.  

The order of preaching the Gospel.  Before we enter into Peter's words, we have an example in him to mark, which teacheth us the right trade how to preach the Gospel: That consists herein to make all men understand how the promises of the gospel appertain unto them. For unless they be hereof assured, they neither can make great account of them, ne yet surely trust unto them. Which thing is the cause that Paul is so diligent in proving the vocation of the gentiles. For in vain should the Gospel have been preached to them, except they had known that the salvation purchased by Christ, had aswell belonged to them as to the jews. For this cause all the promises of the Gospel, are universal, and may be applied to all men, which with true faith will embrace them. 
Math. 11.  Come unto me (saith Christ) all you that labour and are heavy laden. etc. So God loved the world, that he gave his only begotten son for us, 
john. 3.  to th'end that all that believe in him should not perish but have life everlasting. And in another place he saith, that he prayeth for all them that should believe in him through the preaching of the Apostles. 
john. 17.  Whereunto also is to be referred that that john saith, that is, how all they which are sinners, 
1. john. 2.  have Christ for their advocate, because he hath given himself an atonement for the sins of all the world. And Paul oftentimes in the business of salvation excludeth all respect of people, and testifieth that all they that believe in Christ, have salvation given them of God in him. See Rom. 10. Galat. 3 Colos. 3 Ministers must so mind and remember these things, that they must debar no man from the universal promises of God, but must so divide and order the word of the Gospel, that no man may doubt of the certainty of his salvation, but may understand that the merit of Christ belongeth to them all indifferently. Now, after these premises, let us come to Peter's saying, which with three arguments most strongly confirmeth the jews faith.  

The jews are the children of the Prophets.  First, he admonisheth them of their ancient dignity, and of their elders, saying: you be the children of the Prophets: that is to say, you come of that people or nation, of whom the Prophets came. Or rather, you be the children of the patriarchs, who, it is evident were most notable Prophets, as by whom the promises of salvation were declared first unto mankind. For the which cause the holy ghost long agone called them Prophets. 
Psal. 105.  Hereof Peter gathereth, that without doubt the promises long before revealed by the Prophets, appertain to the nation of the jews: if so be they will receive them, and imitate the faith of their progenitors. For Peter in this place doth attribute nothing here to carnal generation: which is of no effect in those that degenerate, and wax wicked, as those grave expostulations of john the Baptist and Christ do plainly declare, where they severely and earnestly rebuke the jews glorying in the bore title of Abraham. 
Math. 3. john. 8.  But Peter by this argument confirmeth those that might despair, to the intent they might understand their travail should not be in vain, if they would follow their fathers the Prophets, and embrace Christ the Saviour, whom they foretold was to come.  
Mark how Peter going about to persuade the jews to hope for salvation, first maketh mention of the Prophets. He knew therefore that this was the chief argument of God's favour toward us, to give us expositors of his will, because that except we perfitly known it, we could not attain unto salvation. Therefore among the benefits of the old testament, which God in time passed bestowed on his people, this is chiefly to be remembered, that he furnished them with Prophets, by whom they might be taught the will of God. See Mich. 6. Amos. 2. Psal. 107. 2. Paral. 36. Yea, Christ himself by this argument proveth that he took the Apostles for his friends, because he hide none of those things from them, which were showed to him of his father. Whereof we gather how great the ingratitude and wickedness of them is, which dare contemn the word of God, and hiss at the Prophets, by whose ministery the same is preached. They shall one day feel the sentence of Christ, when he most severely revenge the contempt of his servants, as he threateneth Math. 10.  
Secondly, he calleth to their remembrance the vocation of the jews, 
The jews are the children of the covenant.  and promise' of God, alleging the covenant or testament of God, made in the time passed with Abraham. You (sayeth he) are the children of the covenant, which God made with your fathers, saying to Abraham: Even in thy seed shall all the kindreds of the earth be blessed. He seemeth by an Hebrew phrase to call them the children of the Testament, to whom the Testament belonged, and which were Heirs written in the Testament of God. For so we read they are called the children of wrath, or death, whom God in his wrath appointeth to death. Peter seemeth to make two arguments. The first is of a thing before denounced or showed, saying: 
A pronunciatis.  God in the Testament which he made with your fathers hath written you for heirs also. Ergo, the salvation contained in the Testament of God, belongeth as well to you as to the fathers. The Antecedent needed no great proof, with those who knew the promise of God well enough: I will be thy God, 
Gene. 17.  and the God of thy seed after thee. Then alleging the sum and effect of the Testament, he proveth by an argument a comparatis, that is, 
A comparatis.  of things compared or laid together, that they cannot be excluded from the promises. For thus God testified to their father Abraham, that in his seed all the Nations of the earth should be blessed. And if the Testament of God extended to foreign Nations, who I pray you will deny that it appertaineth to them that be born of the stock of Abraham? Yet let us alway remember that Peter speaketh these things condicionally, and that salvation is promised to them which (by the faith that was in Abraham) take hold of Christ, lest we attribute unto carnal generation, that which dependeth upon the mere grace of God, and his free election, as Paul at large proveth to the Romans, the ix Chapter.  
By this place may the madness of the Anabaptistes be confuted, 
Against the Anabaptists.  which will not admit the children born of the faithful into the society and fellowship of Christ's Church, yet none of us deny but that salvation standeth in God's election, and not in carnal generation. In the mean while where as God in his Testament hath long since included the children of the faithful: it may seem great rashness to deny them the communion of the Testament and Church of God. Shall we think the conditions of the new Testament more hard and grievous for our children, than the old were, 
Gene. 17.  when by Circumcision the eight day they were taken into the fellowship of the people of God? Or shall the authority of Christ be of no force with us, which attributeth faith to little children, and affirmeth that the kingdom of heaven pertaineth to them? 
Math. 18.19 Marc. 10.  Or what shall we say to Paul, which speaking of unlike marriages, fears not to call those children holy, which have but one parent only, be it father or mother that is a Christian? 
1. Cor. 7.  Let us therefore avoid the heady audacity of our judgement, and constantly keep the articles of God's covenant, where it is manifest, that salvation is promised even to very children.  
It is diligently to be considered that God would have our redemption and salvation comprised in a covenant or Testament. 
Our salvation is contained in the testament or covenant of God.  Which thing as it begon in Abraham, so was it afterward many times renewed with Abraham's posterity & offspring. Hereto appertain the things spoken by David. Psal. 89. and. 132. and also the things we read in jeremy. 31. touching the new Testament of God. And God did not only make a Testament, but confirmed the same with an oath. For he swore unto Abraham, and that by himself, 
Heb. 6.  because he could swear by no greater. These things serve to prove the certainty of our salvation. For if no man reject or break a man's testament, after it is engrossed & lawfully proved, than none hath so much authority, 
Galat. 3  as to infringe or violate the Testament of God. For Paul says, the gifts of God are without repentance, 
Roma. 11.  and his calling cannot be broken. God affirmeth the same jeremy the .33. saying: If the covenant which I have made with day and night may be broken, that there should not be day and night in due season: then may my covenant also be broken, which I made with David my servant. etc. And in another place he sayeth, that the natural affections of the parents toward their children, be not so sure and vehement, as the care he hath to keep the truth of his Testament, and the certainty of our salvation. 
Esay. 49.   
It shall be profitable to mark diligently the sum of God's Testament, 
The sum of the Testament of God.  which is alleged by Peter out of the xxij chap. of Genesis. In thy seed (saith God unto Abraham) shall all the kinredes of the earth be blessed. In which words God comprehendeth three things. First, he showeth what profit cometh to us by his Testament. Secondly, he declareth the mediator, by whom we shall receive it. Thirdly, he teacheth to whom the inheritance of this Testament is to be extended.  
First, God promises a blessing, which is set against the curse, as appeareth in Deut. 27. and .28. 
A blessing.  This blessing comprehendeth in it the whole and entire safety of man, and specially the favour of God which enricheth us with all kind of goods. For it cannot be that he can want either in body or soul, that hath God favourable and merciful to him. And it behoved this thing should expressly be promised us, because by nature, as many as are of the stock of Adam, are accursed. For the Scripture everywhere teacheth that the curse belongeth unto sin. And the law pronounceth him accursed, which fulfilleth not all the things that God commandeth. Deut. 27. Therefore because we be all sinners, and destitute of the glory and grace of God, 
Rom. 3.5.  we be subject to his wrath and judgement. And as through sin all kind of evil is come into the world, so God by blessing promises all goodness. Therefore this is a most large promise, and comprehendeth all man's salvation.  
And because enmity was grown between God and us, 
Christ is the mediator of bliss.  by reason of sin: we could not be reconciled unto him without a Mediator, nor attain unto this blessing. God therefore showeth us this mediator, where he promises the blessing in the seed of Abraham. Which place Paul the Apostle with great plainness expoundeth of jesus Christ, who we read took the seed of Abraham. For he writeth to the Galathians the third chapter: To Abraham were the promises made, and to his seed. He saith not, and in his seeds, as of many, but in thy seed, as of one, which is Christ. Neither do we here regard the cavilling jews, which expound this word seed (because it is a noun collective) of the whole nation of the jews, and make a comparison, as though all people should be blessed after the example of that nation. For where it is evident all mankind standeth accursed, God's Testament should be of no profit, unless he appointed some one which should bless them and deliver them from the curse. But who that is, the jews can never show us, if they refuse Christ, forasmuch as in all Abraham's posterity, many and great sins may be showed. Whereby it is evident the curse cleaveth to them. For the Lord truly said to them by Esaias. Thy first father offended sore, 
Esay. 43.  and thy Rulers have sinned against me. Only Christ is he, in whose mouth was found no guile, and which was able to say to his enemies: which of you can reprove or impeach me of sin. And he only is declared by God the father to be that man in whom we obtain this blessing. For of him God said: 
Math. 3.17.  This is my beloved son, in whom I am well pleased. And he in his last supper openly testified, 
1. Cor. 11.  that the accomplishing of the new Testament consisted in his blood. Through his blood therefore be our sins purged, which caused the sentence of male diction to fall upon us. Whosoever therefore will obtain the inheritance of bliss, let them embrace Christ.  
Howbeit, 
The heirs of bliss.  because this bliss or felicity shall not seem to pertain to a few people, or to one Nation only: he showeth expressly how far it aught to be extended, including within the blessing that cometh by Christ, all the kinredes of the earth. For (as Paul sayeth) he that ordained these things, is not the God of the jews only, but of all Nations also. 
Rom. 3.  And we are every where warned, that touching our salvation there is no difference of nations before God, 
Acts. 10.  but (as Peter afterward testifieth) in all people they that fear him, and work righteousness, are accepted with him. Further, Christ himself saith, that the salvation, whereof he is author, appertaineth to all men, where he testifieth in the Gospel, that many shall come from the East, and from the West, and rest with Abraham, Isaac, & jacob, 
Math. 8.  in the kingdom of heaven. Whereunto this also appertaineth, where he giveth commandment to his Apostles to preach the gospel over all the world, Marc. 16. Act. 1. For as the first promise of salvation was made to our first parents: so God would have the same emparted to all their issue and posterity. Neither is there any other reason wherefore Abraham can be called the father of many Nations, but for that all the faithful of all nations joined together in jesus Christ, are made heirs of the promises of his son, and of the salvation set forth in Christ, by faith. The consideration hereof is both full of instruction and comfort. For it teacheth us that we must rashly contemn no man, nor yet be proud of the vain prerogative of our nation, which most times dependeth of earthly men, and of their fond judgement: forasmuch as jesus Christ which is our salvation and glory, appertaineth to all nations. Again, it confirmeth us in the temptations of our faith, that we suffer not ourselves to be secluded from Christ, in whom we hear that all the nations of the earth be blessed: by which argument Peter laboureth here to persuade the jews the certainty of their salvation.  

Christ is first sent to the jews.  thirdly, he comforteth them with the late benefit of God, and the present state and condition of things. First, when God raised up his son jesus unto you, he sent him to bless you, that every one of you should turn from his wickedness. He understandeth not by this word raising up, the resurrection of Christ from death, but he alludeth unto the oracle of Moses, which a little before, he cited. As though he should say: God hath performed that he promised, and hath raised up that great Prophet and redeemer of mankind, one of your own brethren. And he hath sent him being thus raised up and incarnated, not to other nations, but unto you, and willed him first to notify & entreat of salvation among you. Neither can any man deny this. For Christ taught among you: he wrought miracles among you: 
Math. 15.  he used himself conversantly with you: yea, he plainly confesseth that he chiefly belongeth to the lost sheep of Israel. Furthermore, when he first sent us forth●to preach, he bad us we should keep ourselves within the bounds and borders of your nation, 
Math. 10.  and not to go into the way of the Gentiles. And his last commandment when he was ready to ascend into heaven was, that we should begin to preach the Gospel first at jerusalem, 
Acts. 1.  and so to publish it throughout jury, and then to bring it to other nations▪ Wherefore, you have no just cause to doubt, unless you list to despise the present grace of God, and to doubt of these things which God (little lacking) offereth to you to feel with your hands. Howbeit, he beguileth not men with vain promises, he mocketh us not with empty brags of benefits, but hath a pleasure to give us them in deed, and taketh no greater delight than in our salvation. We are here taught how we also may assure us of our salvation by the preaching of the Gospel. For where it is the message of salvation, God truly offereth salvation to them, whom he calleth thereby into the knowledge and fellowship of his son. Neither is there now a days any other way or mean, by the which God sendeth his son unto us, than by preaching the gospel which fully comprehendeth all the bliss of salvation.  
Now, Peter in few words describeth the office of Christ, where he saith he is sent of God to bless us. 
The office of Christ.  Whereby also we perceive that by the seed of Abraham, he understood none other but Christ, as before out of Paul we declared. Christ blesseth us as he is a Priest. For it was the priests office to bless the people, as Moses teacheth Numer. 6. Although there is great difference between them & Christ, for they were ministers only of the figure and shadow. Christ doth not only wish us good, but also giveth it, and in him God blesseth us with all spiritual blessing, as Paul teacheth Ephe. 1 But Peter addeth the manner also of this blessing, saying: while he turneth every man from his wickedness. For where, of sinnnes the curse springeth, there can be no place for blessing, afore sin be taken away. Now Christ taketh them away: yea, he hath long sithence cleansed them by the merit of his death: for which cause the Baptist calleth him the lamb of God that taketh away the sins of the world. 
john. 1.  He taketh not sin away fo● one time only, but converteth all them from their sins that believe in him. For where he giveth them his spirit, they be regenerated and renewed by him: so that they which before were given to the bondage of sin, do cast of the yoke of sin, and live unto God, and begin to serve him, in study of innocency, and charity. Whereby we gather, that they are greatly deceived, which imagine Christ to be a patron of carnal liberty, and say that by preaching of him, we plant careless life in the minds of men. certainly, 
1. john. 3.  Christ came into the world to destroy the works of the devil. But among these works, sin hath the chief place as there is none that can deny. Nay rather, if we will confess the truth, there can be in us no true turning from sin, but such as Christ is author of, through his spirit, according to that saying of jeremy: 
jerem. 31.  Convert thou me, and I shall be converted. Again: 
Thren. 5.  Turn thou us unto thee (O Lord) and so shall we be turned.  
Furthermore, before we make an end, we have to be observed, 
All Prerogatives with out Christ be of no value.  that the jews abounding in so many prerogatives & dignities as both here and else where are declared in the ix to the Romans, received no commodity by any of them all, but were forsaken of God, for that through stubborn incredulity, they contemned Christ, and despised the preaching of the gospel, whereof Paul entreateth at large Rom. 11. Therefore all extern things are but vain, except we embrace Christ with true faith, who only converteth us from sins, purgeth our sins, reconcileth us to God, and maketh us inheritors of the kingdom of heaven. This Christ hath Peter in his sermon taught them, and showeth them that in him the treasure of salvation is opened unto them, notwithstanding it might seem they were fallen from salvation and the grace of God. Let us therefore think these things spoken also unto us, and labour to become the true members of Christ, and to be quickened with his spirit, that hereafter we may reign with him in heaven: to whom be praise, honour, glory, and power for ever. Amen.    

The fourth chapter upon the Acts of the Apostles.  

The xxuj Homely.  AS they spoke unto the people, the Priests and the Rulers of the Temple, and the saducees came upon them, taking it grievously that they taught the people, and preached in jesus the resurrection from death. And they laid hands upon them, and put them in hold, until the next day, for it was now eventide. Howbeit many of them which heard the words, believed, and the number of the men was about five thousand. 
HItherto Luke hath described the beginning and success of the primitive church. There have we seen what the doctrine of the Apostles was, which they delivered unto the Church: also what the studies and exercises of the primitive Church were. Now hereunto is most commodiously adjoined, how the world received this doctrine: where we shall see how the very same thing fallen out, that Christ before that, showed his Apostles of. For in john he saith: The servant is not greater than his Master. If they have persecuted me, they will persecute you also. If they have kept my saying, 
john. 15.  they will keep yours. Again: They shall deliver you up to the Counsels, 
Math. 10.  and shall scourge you in their synagogues. And these things they (whom God had hitherto kept safe from the fury of their enemies, until the beginning of his Church might be established and settled a little surer) begin now to find true. But now most fierce enemies suddenly rush in upon them, they take and cast them into prison, they bring them to examination before the Counsel, and at length being vexed with long disceptation and reasoning, they dismiss them with grievous threats. We must in all this narration, mark this one thing chiefly above all other, which shall serve much for our consolation and instruction: that is, not to be offended at the attempts of the wicked, wherewith in these days, they oppugn the doctrine of Christ and his Church. For this world, whose property it is to hate and persecute the light of the truth, 
john. 3.  because it bewrayeth their naughty doings, useth of old thus for to do. Here it behoveth us to be armed with the constancy of the primitive Church, that we leave not our place when we are assaulted, but that we wait for an happy end and success of such temptation with a strong and invincible faith, which God granteth unto them, whom he seethe tried, 
1. Cor. 10.  and made the better under the cross. But because we shall have occasion oftentimes to speak of these things, let it suffice us to have touched this little hereof, lest we loose the mark, whereto all these things must be directed. Now we shall discuss every part and circumstance of the things that Luke hath said. He describeth who were the Apostles enemies, and authors of their persecution, what crafts, and deceit they used, what cloak they had for their wicked and unjust enterprise, how violently they laid hands on the Apostles, and how vain their attempt was, because through their fury the number of the faithful were rather increased than diminished.  
Among the enemies of the Apostles, 
The authors of the Apostles persecution.  there are three kinds of men rehearsed. The first are Priests, whom by the circumstances, we may easily gather were the ringleaders and beginners of all this business. Howbeit it had been their parts rather to have taken upon them the defence of the truth, and to have preached Christ unto the people, of whom Moses and the Prophets' bore witness. After these followeth the Ruler of the Temple, who (by all likelihood) was some captain of the Roman soldiers. For where the Temple stood in the most impregnable place of the City, and was well fenced with munition: I suppose the Romans gave the Presidents of jury a special charge thereof, lest the jews under colour of religion and holy assemblies, should move any insurrection or sedition. And undoubtedly, the captain of the Temple brought with him his guard or soldiers, which always attended on his service, & were at his commandment. There was a third kind of men beside these, called Saduceyes, who plainly scoffed at all religion. For they denied the resurrection of the body, and whatsoever else is written of the mysteries of eternal life, as may be seen Math. 22. and Acts. 23. And it can not be that any sincere religion could be in them, which dared deny these things, without the which, religion could not stand. And if we expend the matter well, it shall appear that the same men came against the Apostles, which were sent out to take Christ at mount Olivete, 
Luke. 22.  as Luke in his Gospel showeth.  
Let us here mark, 
1 The enemies of Christ and his Gospel.  who are always like to be the greatest enemies of the Church, and doctrine of Christ, and authors of persecution. verily, the Priests, that is to say, those which take upon them the governance of doctrine, and of the whole Church. For as soon as they being overcome with ambition and covetousness, begin to seek private honour, and change religion into lucre (which the story of the Gospel abundantly declareth those jewish doctors did: Math. 7.23. john. 5. etc.) it can not be choose but they will be the first to withstand the truth, because they are the first that are reproved through the light of the truth. Hereof we see it cometh to pass in all ages, that these kind of men have procured most trouble against the doctrine of truth. The times that the Prophets lived in, declare this to be true, against whom the Bishops and Priests made most a do. The same, john the Baptist proved true, 
john. 1.  whose doctrine and Baptism the Levites sent from jerusalem, began first to reprehend. And Christ had no sorer enemies than the Priests, through whose devices he was taken, condemned, and nailed to the cross. The Apostles now find the same to be their grievousest enemies. And those whom pilate and the Roman garrison hitherto suffered to preach Christ, are disturbed by them, whose favour and defence they aught to have had, in setting forth the kingdom of Christ. Let us remember this gear, and not be troubled, though we perceive those against us in these days, which hitherto have challenged to themselves in the Church, the name of learning and holiness. I mean the Popes with all the rabble of Bishops, and Monks. For where it is evident they are all led with covetousness and ambition, and have long since obscured the doctrine of truth with man's traditions, and have made lucre of religion, it cannot be but they must hate the light of the truth, and wish the extinguishment thereof.  

2 The craft of the enemies of truth.  But let us consider the craft which they use in setting upon the Apostles. First, they enter not into the Church alone, and so lay hand upon the Apostles. For so all men would have perceived how they had been led with the desire of their private honour and lucre. And it was a dangerous matter for them to provoke the fury and rage of the people against them. Wherefore they join unto them the ruler of the Temple, who was authorized by public order, to see there should be no business made in the Church: and so they would seem to have a regard of public tranquillity: where in deed they did it for none other purpose, but to use the aid of the officer for the defence of their tyranny. Then join they also unto them the Saduceyes, men void of all religion, because they thought such, meetest for their purpose. For such men as these, think it a point either of a foolish, or a seditious mind, contrary to custom to altar any thing in religion. Last of all, they rush in upon them as they be in their sermon, and that suddenly, because they would fear the people withal. Whereupon we may think they had consulted hereof before, and that they did nothing at aladuenture or without deliberation. The like craft have all they used against the truth, which now these many years have conspired against the same. For Daniel attributeth to Antichrist the eyes of a man, that is to say, wit and wiliness to foresee things. And Christ saith, the children of this world are wiser in their kind, 
Dan. 7. Luc. 16.  than the children of light. And surely if we well consider the histories of the Bishops of Rome, we shall see they have used the like wiliness these many years, and that they have then chiefly set forward their own matters, when they have seemed to do nothing less, and being bolstered up by the secular powers, have clymed up to such rule and tyranny as now they exercise. So Boniface the third made Phocas imbrued with the heinous murder of Maurice his master the Emperor, 
Platina. Sabellicus. Carion.  to th'intent that he again might make him the supreme head of the Church. So by the strength of the Lombard's, they drove the Emperors of Greece out of Italy, and when the Lombard's seemed to them more intolerable, than the Greeks, they used the Frenchmens' aid to subdue the Lombard's. Neither made they Charles Emperor of the west Church (where the Romans had been without an Emperor more than three hundred years) for any other cause, but to have a Captain or ruler of the Church, whose aid and help, they might use to defend their usurped power over the Church, and to bridle such as would speak against it. They most plainly bewrayed their meaning, when they conveyed the Empire to the Germans, and caused the Emperors to swear homage, and obedience to them, and reserved the authority of confirming and crowning the Emperor to themselves: lest any other, than such as would do after their pleasure, should ascend to such dignity. They shall confess that I say the truth, whosoever will read the form of oath wherewith the Emperors are bound, and which they have put among the Canons of their law, and also the Canon of Boniface the eight concerning majority and obedience. For he speaking of two sword, that is, of the ecclesiastical and secular power doth expressly challenge them both unto the Bishops of Rome, in these words. Both are in the power of the Church, namely, the spiritual sword and the material. But the one to be exercised of the Church, the other for the Church. The one by the hand of the Priest, the other by the hand of Princes and soldiers, but at the beck and sufferance of the Priest. etc. Let us therefore acknowledge the truth of the old Precedent, when we see Bishops fight against the truth, with force of kings. Let us mark the subtlety of this beast which compasseth her matters by strength of others. Let us consider her continual trauey●e in oppressing the truth, and not judge of them according to our leysinesse. They wake when we sound snort. Let us therefore awake likewise, and according to Christ's admonition, beware of men. 
Math. 10.   
Howbeit, 
3 By what pretence truth is assaulted.  it might seem a strange and tyrannical deed violently to carry men away without order of law. Therefore Luke showeth what their pretence was: They took it grievously (saith he) that they taught the people, and preached in jesus the resurrection from the dead. In these words he showeth not only what grieved them, but also what things they laid to the Apostles charge. verily two things. First, it seemeth to them a thing intolerable that Peter and john being rude and unlearned men, which all their time before this, had got their living by fishing, and had taken none orders, should teach the people▪ This seemed a thing tending to schism, and to bring the people from the unity of the Church. For the matter was come to that pass among the jews, that all administration of the Church was in the priests hands, which would admit none to teach in the Church, but those that were sworn to them, which thing we see the Bishops of Rome have done these many years, in whose Church (as Christ hath prophesied in his revelation) no man may buy or cell, 
Apoc. 13.  except he have the mark of the beast. Yet we would not have our meaning so taken, as though all men in the Church should be permitted to preach without exception. 
1. Tim. 3. and .5. etc.  For we know what the Apostles have taught touching the ordering of Ministers. But we condemn the tyranny of them, which challenge to themself only all power, whereas they chiefly are authors of all the mischief in the Church, and deserve not to have the lowest rovine and place in the Church. Secondly, they think this worthy of punishment that they preach jesus to be risen from the dead. The Saduceyes wholly condemned the doctrine of resurrection. But another thing grieved some of them more. For every man might gather of this rising again, that Christ was the son of God, and the author of life, and unjustly condemned of the Priests and of pilate, as Peter openly said in his sermon. But this was not only an intolerable slander, but also a seditious matter to charge the Apostles that they went about to raise the people against the bloody and unjust judges. The Apostles therefore are charged with two most heinous crimes: to say, with schism in the Church, and sedition in the common weal: both which, not without a cause seem to all good men both hateful and detestable. But if we weigh and consider the intent of the Priests and their conditions, we shall easily perceive this was but a vain pretence. For if they cannot abide schism in the Church, why regarded they the Saduceyes so much, who it is evident were not ashamed to deny the chief article of faith and salvation, that is to say, the resurrection of the body? Why suffer they the Essenes' and Pharisees, men plainly of divers sects and opinions? If they abhor the crime of sedition so much, why were they the authors that the people asked Barrabas a seditious fellow and murderer to be given them, and required that Christ might be crucified? Therefore they are not so much moved with danger of schism and sedition, as led with hatred of the truth, and it grieveth them that their naughtiness and wickedness is disclosed through the light thereof.  
In the mean season we may see with what pretence the wicked stryve and contend against the truth. For it is evident in all ages, that the defenders of the truth were taken for schismatics and seditious people. Elias is charged that he troubleth all Israel. Amos the Prophet is accused to Hieroboam of sedition. 
1. Reg. 18.  Christ also before pilate is called a deceiver of the people, 
Amos. 7.  and charged to affectate or aspire unto the kingdom against Caesar. The same crimes also in times passed were laid to the Christians charges in the times of the Emperors, as appeareth by Tertullian, Cyrpian, Arnobius, Lactantius, and others writings, wherein they make answer to the reproaches and slanders of the gentiles. And in these days also the Gospel is for this cause chiefly spoken against, because it rippeth Christ's coat without the seam, that is to say, the Church divideth men's minds, and kindleth wars. But the answer to these things is easy, and it is well known that it is a far other thing, that wringeth and disquieteth these men. For if they will not have the Church divided, why I beseech you do they so highly commend the rules and orders of Monks, whereby they which only aught to profess the name of Christ, are divided into most sundry rites, and factious names, why hearcken they not to Paul, 
1. Cor. 1.3.  which most grievously condemneth such things? If they abhor division so greatly, how cometh it to pass that the Bishops of Rome are the authors of all the wars that have been these many years? We may thank them for the horrible schism, and never enough bewailed, of all Christendom, whereby the East Church was rend and divided from the West, and at length subdued to the tyranny of the wicked Turks? who can justly be named the author and beginner of the holy war, whereby all Christendom most unhappily was set by the ears, and rivers of man's blood were shed, but the sea of Rome? I appeal unto histories which shall bear witness that I speak the truth, and lean not to private affection. See we not at this day the Pope's Legates in Princes Tents, and in the Camp among soldiers? See we not how they increase through the discord of Princes, and establish tyranny in the Church? And where the light of the Gospel reproveth these things, by and by they accuse us of schism and sedition. Wherefore (O Christian Princes) acknowledge once their craft, and having so often been warned, be wise, and use not cruelty against your brethren and Christ's members, for their sakes, who, it is manifest, are the greatest plagues of all other unto public peace and tranquillity.  
But some men may marvel why the Apostles answered not the crimes laid to their charge. 
4 They fight against the truth by open force.  But Luke teacheth plainly what the let thereof was. For by and by they laid hands on them, and had them to prison, and that they did with the more haste, because they should have no leisure to make their purgation before the people. This is the property of the enemies of truth, with open force to proceed against the professors thereof, having always an eye unto this, that the faithful shall have no place or leisure to excuse themselves. For they know the force of verity is such, that the light thereof will easily disclose all their attempts, and they wot well how they are in most safety, when the people are in most ignorance. Therefore as they use to spread false accusations among the people, of such as are godly: so they labour all they can, that no man should understand their innocency. Therefore where they should by reasons and scriptures go to work, they use plain force, halters, prisons, sword, fire, and such other like. This is more evident than needeth any long proof. Yet let them remember, as Christ testifieth, that this is the power of darkness, and that with the Prince of darkness they shall one day be punished, 
Luke. 22.  for their tyranny and ungodliness. We learn by the example of the Apostles who they be that are unworthily recompensed of this unkind world, for their faithful endeavour and godliness, and not to be offended if the like also fall out upon us.  
But lest we should have any just occasion to be offended, the Evangelist teacheth us how little the wicked with all their tyranny prevailed against Christ and his Church: Many (saith he) of them that herded the words, 
5 Through persecution the Church increaseth.  believed, and the number of the men was about five thousand. What should we here first say or marvel at, O brethren? The unspeakable power of God, or the wonderful constancy and boldness of the faithful of that time? Here appeareth the invincible power of Christ, which doth not only scatter the counsel of his enemies, but also turneth it upside down: 
Psal. 2.33.  which David once prophesied he should do. They go about to stop the course of the Gospel, and by fear to pull men from the Church of Christ. But they are so deceived, that rather, may be perceived a marvelous fruit of the Gospel, and new scholars are added unto the Church of Christ. This is the perpetual condition of the Church, that by persecutions it increaseth. The same came to pass long agone in Babylon, what time the kings of Assiria and Persia did set forth God and his religion. 
Dan. 3.6.  Under the Roman Emperors, the whoter the persecution was, the more there were that thought it a goodly matter to confess Christ with their blood. This is it that David saith, 
Psal. 110.  Christ shall reign or bear rule in the middle of his enemies. Let us follow the boldness of the primitive Church, and not be feared with the cross or rage of persecutors. 
Math. 10.  They show cruelty but upon our bodies, and that no further than God permitteth, but upon our soul they have no power at all. They bind the Preachers of the word, 
2. Tim. 2.  and the faithful hearers, but the word of God cannot be bound. For the spirit of the Lord bloweth not where the world will, 
john. 3.  but where itself will. Further, he is greater that worketh in us, 
john. 12.16  than he that so rageth in the world. Christ worketh in us, 
Phil. 4. john. 10.  through whose comfort we are able to do all things. He is a strong and faithful shepherd, which will not suffer his sheep to be taken from him. He hath prepared for us a place in heaven, to the which it becometh us by the cross and all manner of tribulations to come, that we may live with him, and reign in the house of his father: To whom be praise, honour, power, and glory for ever. Amen.   

The xxvij Homely.  AND it came to pass on the morrow, that their Rulers and Elders, and Scribes, and Annas the chief priest, and Caiphas, and john, and Alexander, and as many as were of the kindred of the high priests, gathered together at jerusalem. And when they had set them before them, they asked: By what power, or in what name have you done this? Then Peter full of the holy ghost said unto them: you Rulers of the people, and Elders of Israel, if we this day be examined of the good deed that we have done to the sick man, by what means he is made whole: Be it known unto you all, and to all the people of Israel, that by the name of jesus Christ of Nazareth, whom you crucified, whom God raised up again from death, even by him doth this man stand here present before you whole. This is the stone which was cast away of you builders, which is become the chief of the corner. Neither is there salvation in any other. For among men under heaven, there is given none other name, wherein we must be saved. 
ALthough our Lord and Saviour jesus Christ according to his promises, never faileth those which embrace him with true faith, yet he chief succoureth them when they are persecuted of their enemies, and find no help in man, whereunto to lean. 
Math. 10. Marc. 13. Luke. 21.  And then he comforteth them not only with his spirit, but also showeth them what to do and to say. This present history giveth us an example hereof, while the wise men, and of greatest power in the world, after the world's judgement, be overcome and shamefully confounded by Christ's Apostles, being but unlearned men, and of no estimation. We have seen how the Apostles were had to prison, because they took upon them the office of preaching, and taught how Christ was risen from death, being not licenced thereto of the Bishops. But now Luke declareth how they handled Christ's cause, before the counsel at jerusalem: which place as well for many other skills, as for this chiefly, is notable, because it containeth the craftiness of the enemies of truth, and an example of a counsel of Bishops assembled against the truth.  

1 The description of the counsel of the Rulers and Elders.  He beginneth with the bench of the judges, which he painteth out with a diligent rehearsal of all them that were gathered together, not only because we should understand, who and what manner of men were assembled, but also that we might perceive how the enemies of truth trust more in the authority and power of men, than in any thing else. It came to pass (said he) that their Rulers and Elders, and Scribes of Jerusalem. etc. Whatsoever was of any excellency or authority among the jews, he comprehendeth in three degrees. They are Rulers to whom the Romans had committed the governance of such things, as chiefly concerned the constitutions and rules of jury, wherein they differed from others. The Elders were the state of the Senators, as appeareth by other places of the Scripture. The Scribes are they which attributed to themselves the knowledge of the law, and the Scriptures, and who had the keeping of the public writings, and records. And not contented to have rehearsed these degrees, he reciteth also the names of certain other of most authority amongst them, that is to say Annas, who seemeth here to be the high Priest, not because he was then Bishop (for the histories report that Caiphas was this year Bishop) but because he had been Bishop before, then Caiphas, john, and Alexander, whereunto afterward he joineth all those that were of the high Priests kindred. Now, if you consider well this bench, you shall perceive there was nothing at that present of greater honour. For they whose power was of most authority with the Roman Presidents, were all assembled together. They also were there, to whom the public administration of the Church was committed. And they whose name and fame for learning and doctrine was greatest among the people, were there. But herein stood the chief point of all others, that these degrees of men, were instituted of God, and commended for the succession, of about a thousand and five hundred years, if we count from the departure of the children of Israel out of Egypt, or from the time that Aaron was Bishop, until the days of Christ and his Apostles. And in deed they might call themselves the successors of Aaron, Eleazar, Abiathar, jehosuah, and others, to whom there is no small praise attributed in the Scriptures. With these men are the Apostles coped, yea, they are brought before them and accused, being at that time taken for the most abject and despised men of all others: having neither nobility of birth, renown of succession, neither any other worldly dignity or honour, to commend them of: and at whom many men were offended, because of that slanderous punishment of the cross, which Christ their master and teacher suffered. Yet the end of this Tragedy showeth how they had the overhand of all these people. And let no man think it strange to see such a sort and such manner of men come together against the Preachers of the truth, because the Evangelists many times show us the reason thereof. For where they were led with the desire of ambition and private lucre, and had corrupted the doctrine of truth with the traditions of men, and had turned godliness into lucre and gain, they were not able to abide the light of the truth, the hatred whereof had armed them before against Christ, and even now pricketh them forward, to join against the Apostles, speedily to make away with them, like men that would utterly quench some great fire begun in a City. The consideration hereof in the mean while, serveth for our instruction. For first we learn that no man aught to be offended at the power and authority of Christ's enemies, so that he either dishonestly be afraid of them, or else through any preposterous reverence submit himself, and God's religion, to their judgement. For as God can easily defend those that be his, against all the power of the world, so is there no dignity of man, able to prejudice or countermand his word. The Bishops of Rome in these days, challenge such an authority unto them, and imperiously enough require men to obey the decrees of their Counsels. Their chief arguments are, that they sit in Peter's chair, that they succeed in the room of the Apostles, that their power is confirmed by the authority of Kings & Princes. And to grant them these things (which yet they falsely challenge to themselves) all these things we may see here in the jews, as erewhile we declared. Yet for all that, the Apostles do not yield to them, because they had long before swerved and go out of kind, in that they had both corrupted the true doctrine, made outward religion their private lucre, and had openly persecuted God's verity and truth. Therefore where our case in these days is like, why may not we do, as the Apostles did? Neither are they to be regarded, which promise' themselves, I wot not what great commodity of these men's counsels. An evil tree cannot bring forth good fruit. And what goodness can they establish which persecute the word of God, and study both day and night to establish their tyranny? And who in their judgements have long agone condemned us, and have none whom they stand in awe of. They would have the truth oppressed, the light whereof they cannot abide. Therefore whosoever would have the truth betrayed, let him commit the judgement of doctrine and religion to these men. But great is the blindness of our days, whereby it cometh to pass, that a great many both wittingly and willingly submit not only religion, but also all their goods and the liberty of their Country, to the insatiable lust of a sort of ambitious Prelates.  

2 The question of the counsel of Priests.  But it shall be good for us to consider the question which the jewish Priests use against the Apostles being brought before them. The same is comprehended in few words, for that they would seem to speak with authority, and to fray them with a vain show of dignity. For they say: By what power, or in what name have you done this? These words seem to have some show of godly zeal. For they will seem by virtue of their office, to demand this thing, as to whom it belonged, to see that the people should not be seduced, either with false doctrine, or false miracles. Nowbeit in deed, they demand it, to try if they could take any hold of their words, whereby to accuse them, which craft they many times also practised against Christ. For what need had they to demand that thing again whereof the Apostles before in the temple, had rendered so evident a reason? or had they forgotten that jesus Christ through his own power wrought miracles, and the Apostles long before that, in his name? Therefore their desire was not to learn the truth, but subtly by craft to cirumvent the unwary. They are like the demands of them, which now a days, ask our men where they learned their new doctrine, by what authority they sow new opinions, and reform their Churches? Nowbeit we have long sithence rendered a reason hereof, whereof they are not ignorant. Therefore it is a far other thing, than the desire of truth, that these men be led with: nay, their whole drift and fetch is, to catch some occasion, or hold of some word, which might unawares escape us, to accuse us of. Therefore we aught to suspect all such Counsels and devices, and as Christ taught us, to use the wisdom of the serpent in avoiding them. And we must not be afraid of their craft, seeing Christ hath promised us his spirit, wherewith Peter being prompted, answered with great boldness of mind.  
Peter's answer consists of two parts, whereof, the one answereth the judges question, 
3 Peter's answer.  and the other preacheth Christ. The first part he handleth with marvelous prudency. For before he showeth that Christ is the author of the miracle, he gravely reprehendeth their unrighteousness and preposterous judgement. Yet not defrauding them of the honour due unto magistrates by God's commandment, lest he might seem to speak of corrupt affection, or of ticklenesse of tongue. Thus he saith: You rulers of the people, and Elders of Israel, if we this day be examined of the good deed that we have done to the sick man, by what means he is made whole: be it known unto you all. etc. He seemeth thus to say: we marveled truly, wherefore we were yesterday carried to the prison, and what fault we had made, that you so earnestly searched for. For where it is the Magistrates duty to inquire after malefactors and evil doers, and we by ourselves knew none evil that we had committed: we could not choose but marvel much at your doing. But as far as we now can perceive, we are called before you, for a benefit and good deed that we have bestowed upon a poor and pitiful man. This seemeth me to be the sense of Peter's words. And in these things we have painted out a plain portraiture of the enemies of the truth, by whose judgement they only are in fault, that only seek to serve Christ. For how many think we, were then in Jerusalem, which by craft, lying, slandering, usury, extortion, open force, and manslaughter, had hurt and hindered a many of men? how many which through false doctrine, superstition, blasphemy, and infinite other wickednesses had provoked the wrath of God? yet none of them were called Coram. Neither could these notable controllers espy any thing in these men's conversation. Nay, such as these, sat highest among them. Yet are the Apostles who hitherto had hurt no man, but profited a great many, cited, examined, and commanded to prison. So in these days where men burn in hatred of the truth, all men may freely be nought. But to preach Christ, and to call men's minds through his doctrine from superstition and idolatry, that is an heinous matter I warrant you. This is the old corruption of the world, which never is afraid of punishment for sin, but abhorreth and hateth them most, which endeavour to bring them to God.  
After Peter had reprehended their unjust proceeding, he answereth their question more apparently, and testifieth that jesus Christ is the only author of the miracle. Be it known (saith he) to you all, and to all the people of Israel, that by the name of jesus Christ of Nazareth, whom you crucified, whom God raised again from death, even by him, doth this man stand here present before you whole. He repeateth the same here again that he said in the Church. For he so ascribeth to Christ only the glory of the miracle, that therewith also he casts in their teeth their wickedness, committed against the son of God. He maketh mention also of Christ's resurrection, to show them that they strove against him in vain, seeing he whom they thought to have made out of the way, had overcome death, and now lived in glory. Peter's example is to be well marked, 
How we must deal with the enemies of the truth.  for thereby we are taught how to deal with the professed enemies of the truth. He giveth them such honour, as God doth vouchsafe to give unto judges, as even now was declared. Yet he abstaineth from all kind of vile flattery: yea, rather he freely and frankly uttereth those things, which make for the setting forth of Christ's truth and glory. For both he telleth them of their wicked deed, and showeth them, that he whom they persecuted, liveth and reigneth. This way must we also take, lest either we suffer our tongue to run at riot, or else for cowardly fear or favour, dissemble the truth For as it is not meet we should follow the children of this world in evil speaking: so the enemies of the truth are not worthy to have their tyranny and wickedness spared. We have other examples of this kind, both in the Prophets and in the Apostles. But it shall be best to follow the prompting of the holy spirit, which never faileth them that are zealous toward Christ.  

The second part of Peter's answer.  Howbeit, where the Apostles were chiefly appointed to preach Christ unto the world, here Peter also forgetteth not his duty, but taking occasion of the premises, teacheth in few words, that all our salvation is contained in Christ alone. But this seemed a great stumbling block, because jesus Christ was condemned by them, which had power in the Church, by God's appointment to teach and administer every thing. Therefore he first removeth this block out of the way, alleging the words of David, out of the. Cxviij. Psalm, 
The place of the .118. psal.  which words Christ also used, as we read in the Gospel. For David who was a figure of Christ, speaking of himself, saith: The same stone which the builders refused, is become the head stone in the corner. Which words Peter expressly expounding of Christ, and the Priests of the jews, saith: This is the stone which was cast away of you builders, which is become the chief of the corner. The sense of the words is this: I know that both you and also other marvel greatly, why we ascribe so great praise and glory unto Christ, and say that he liveth and reigneth and is risen again from death, whom you by shameful death, would have made out of the way. But this aught to offend no man. Nay rather you may learn, that he is the same jesus whom the Prophets long before said should come: have you forgotten that saying of David, which teacheth us that so God had appointed, that the Messiah should be rejected of them, which aught to have builded up God's Church, and to bring all men unto him? you yourselves are those builders. For unto you was committed the office of teaching, and the whole ordering of religion. You have rejected jesus, and would give him no place in the Church of God. Him hath God raised from death, and made him the head of the corner, that is, a Lord and a saviour, and the ruler of his Church. And hath so enclosed in him only, all salvation, that without him, the same is no where else to be found. For among men under heaven, there is none other name given wherein we can be saved. Peter therefore so preacheth jesus to be a saviour, that he therewith denieth all hope of salvation to them which disdain to embrace him. Here are three things to be considered, the consideration whereof is no less profitable than necessary.  
The first is, how the holy ghost foreshoweth, that Christ should be refused of those, 
Christ is rejected of the builders.  which by God's appointment were the chief among the people. This reproveth the wicked pride of the Bishops of Rome, which say they cannot err. For although it were manifest they were appointed of God: yet that they cannot err should never be granted them, seeing they which were ordained by God have so often erred. But while they say they cannot err, they bewray their folly, whereas now their errors are open, not only to Barbours' and blear eyed, (as is in the Proverb) but also to boys and children. 
The Pope erreth by his own confession. Look also if you will what Platina reporteth of Benedict the ix who appeared after he was dead, and said he was damn●●, because he had lived lawless. They that live lawless and are damned must needs err.  Clement the seventh, being Pope, confessed this gross ignorance, or rather impudent lust of there's to lie. For where at his table two Monks (as their manner is) were disputing whether the Pope could err or no: after many words to & fro, they agreed he might err, as he was a man, but as he was Pope & Christ's vicar on earth, he could by no means err. Clement, offended with this most impudent & more than slave-like flattery, said to the Monk with angry mood: nay I confess, that even as I am Pope, I both may and often do err. For while I bestow benefices and other ecclesiastical dignities (as I suppose) upon good & godly people: I found at length they be very knaves, & worthy of no honour. Let them listen to this oracle of their Caiphas, which now a days have the Popes in such admiration that they think it an heinous matter to serve one nails breadth from their decrees. Furthermore, this place teacheth us not to be offended when we see Christ rejected of the states of the world, & of those which some men take for the pillars, henges & heads of the church. This is the ancient guise of the world, which useth to prefer darkness before light, which thing Esaias complaineth of, when in declaring of the mysteries of Christ, he says, 
Esay. 53.  there were but few that would believe him, & truly acknowledge the power of the Lord. 
Math. 11.  And Christ testifieth that these mysteries are revealed to little one's, & hidden from the wise of this world. Yea, he prefereth Publicans and harlots to the kingdom of God, before these, 
Math. 21.  whom Peter here reasoneth with. Let this comfort us, that we know Christ's honour remaineth safe and sound, howsoever the wicked world rageth against him. For of him hath God said from everlasting: I have set my king upon my holy hill of Zion. I will preach the law whereof the Lord hath said unto me: Thou art my son, this day have I begotten thee. 
Psal. 2.  Ask of me and I shall give thee the heathen for thy inheritance etc.  
Secondly, here is an Allegory to be considered, 
The Ministers of the Church are resembled unto builders.  where the Rulers of the Church are compared unto builders. For this thing both admonisheth them of their duty, and setteth forth their whole office. The name of a builder is not a name of honour, but of charge and duty, and there is nothing so unfitting for a deviser or builder, as idleness. For he only among other that work, laboureth not, but yet the whole charge and care of all the building, lieth on his shoulders. And his end is to have a fair and sure house builded. Which end that he may attain unto, he layeth a sure foundation, upon the which, he setteth his whole frame, and his whole care is to have it workmanly finished. 
2. Cor. 6. 1. Tim. 3.  These things the Ministers of the Church must observe, whom the Lord hath called to labours and cares. For they are builders of the house of God, which is the congregation, as Paul says. To the building up of this house, let them bring all that they are able, remembering, that they have received power to build, and not to destroy. 
2. Cor. 10.  Let them say no new foundation, but build upon that which the Lord hath laid, which Paul calleth the foundation of the Prophets and Apostles, 
1. Cor. 3. Ephe. 2. Esay. 28. 1. Pet. 2. Math. 16.  which is jesus Christ. This is that precious stone laid 〈◊〉 the foundations of Zion. This is that rock whereupon, we lively stones, must be builded, and against which, the gates of hell shall not be able to prevail. Now, as the building must be begun with this stone, so the same stone is the chief and headstone of the top or corner. For in him is our perfection, and he joineth together two nations, the gentiles and the jews, into one body of a congregation, as the corner stone joineth together two walls. 
Ephe. 2.  He professeth also he is the door of this building. 
john. 10.  He is the true householder which hath committed the charge of the house to the Ministers, and will one day require a reckonning how they have used his house. 
Mat 24.25  Therefore let all Ministers regard this goodman of the house, and take heed that they bring no hay or stubble to this building, 
Math. 15.  where men's traditions have nought to do. As many as fail in this point, they with the jews being builders upon a naughty faith, reject Christ, on whom they fall, and procure destruction to themselves. After the which rule, if they be well examined, which now a days will be taken for builders of the Church, it shall easily appear what they may be judged to be.  

Salvation is in Christ only.  Last of all, this chief principle of Christian belief must be deeply laid up in our minds, wherein Peter ascribeth to Christ only, the whole glory of our redemption, and salvation, saying: There is salvation in none other. That he proveth by the decree of God, adding: For among men under heaven, there is given none other name, wherein we must be saved. For as in the world, every thing must be brought to pass by those means, which god hath appointed thereunto: so is it impossible, that salvation can be attained to, by any other means, than by the merit of Christ, whom God (which is the only author of man's salvation) hath appointed from everlasting to this purpose and business. 
1. Pet. 2.  And where it is evident, God's decree can not be broken, Peter thought this one place sufficient enough, to confirm his opinion, which otherwise had other infinite places, whereby to prove the same. For no man can discharge the duty of a Saviour, but he that can take away sin, overcome death, make intercession for us before God, and give righteousness and life, to them that believe in him. That all these things be in the power of Christ only, all the Scripture teacheth us, and himself crieth out in the Prophet: I am the Lord: This is my name, and my glory will I not give to another. And of him only the father bore witness from heaven: 
Math 3.17.  This is my beloved son in whom I am well pleased. Of him he sometime pronounced by the Prophet: This is my servant upon whom I lean, 
Esay. 4▪ 2.  mine elect, in whom my soul is pacified. In him is given unto us grace and verity. 
john 1  In him are all the treasures of knowledge, wisdom, and goodness of God opened unto us. 
Coloss. 1.2.  He is made unto us of God, wisdom, righteousness, satisfaction, redemption and sanctification. He is to them that hunger, 
1. Cor. 1. joh. 4.6.7. Math. 11. john. 14.  the bread of life, and to them that thirst, a fountain of lively water. He promises to them that travail and are laden, refreshing, & giveth it them. He only is the way, which whosoever taketh not, he cannot come unto the father. He is the lamb of God slain from the beginning of the world, through whose merit both the old fathers were saved, and as many as believe in him, shall be saved, until the worlds end. Finally, in him Paul testifieth that we be choose before the foundations of the world were laid. 
Ephe. 1  Therefore by this place all other religions which show us any new means of salvation beside Christ, are confuted. With this Rammer the gentiles Idolatry, the jews righteousness in their law, the Phariseyes boasting and hypocrisy, the Popedom with all their market of pardons and merits, and all that confused Chaos of Monkish orders, are beaten down, overturned, and brought to the ground. For whatsoever is beside jesus, can never save us. Therefore they condemn not us, but Peter of heresy, which in these days excommunicate us, because we cleave to jesus, our only saviour, contemning those things, which the superstition of man hath brought up. But we easily contemn their judgements, which learn of Peter, that it is no marvel, if many of the builders reject this precious stone. We embrace him with constant faith, without whom there is no salvation, and which hath promised to all them that believe in him, salvation, and life everlasting. To him be praise, honour, power and glory, for ever. Amen.   

The xxviij Homely.  WHEN they saw the boldness of Peter and john, and understood that they were unlearned and lay men, they marveled, and they knew them that they had been with jesus: And beholding also the man which was healed, standing with them, they could not say against it, but commanded them to go aside out of the Counsel, and counseled among themselves saying: what shall we do to these men? for a manifest sign is done by them, and is openly known to all them that devil in Jerusalem, and we cannot deny it. But that it be noised no further among the people, let us threaten and charge them, that they speak henceforth to no man in this name. And they called them, and commanded them that in no wise they should speak nor teach in the name of JESV. 
THe Apostle Peter so answereth the question propounded to him and to john, in the counsel at jerusalem, concerning the lame man that was healed, that he teacheth them not only that they inquire of, but also declareth to them after a compendious and brief sort, the whole effect and sum of salvation. We are taught by this example, so to travail with the professed enemies of the truth, as to labour to win them to Christ and to salvation. Which end, Christ as it is manifest, set before him, as often as he had contention with his adversaries. But now let us see what effect ensued of Peter's answer, which in so great vehemency of speech and earnest aid of the holy ghost, could be of no small force. Where we may see a marvelous confusion of minds, which, that it might be the more perceived, is so described of Luke, that first he declareth what an abashment it wrought in the counsel, then, what devise and counsel they took, concerning the Apostles: both which, we mean to entreat of in order.  
First, they are filled with admiration, and amazedness, 
1 They are amazed and wot not what to do.  and wot not what way to take, in so much, that they know not what to say against it. And lest any man might think they were fools, or at their wits end for fear, he showeth the causes which made them so perplexed and in doubt. First was the confidence and boldness of speech in the Apostles, which they here perceived did surpass their expectation. For they knew they were simple and unlearned men, not brought up in faculties or arts, beside their mother tongue. They knew they were taken from fyshers' craft to be the Apostles of Christ. And even yet still did that old opinion bewitch their minds, which caused them once to say, that none of the Scribes or Pharisees, but the accursed and rascal people, 
john. 7.  which were ignorant in the law and scriptures, held with Christ. Therefore presupposing they should easily have overcome the Apostles, they could not choose but be amazed, when they see them answer with such discretion, to their question, reprove their injustice so boldly, and defend Christ's quarrel with such wisdom and constancy. For they are compelled will they, nyll they, to acknowledge some power of God in them, and perceive they are led with a far other wisdom than the wisdom of the flesh. And this was the chief cause, why Christ would choose ignorant and unlearned Apostles, that the doctrine of the Gospel might be acknowledged to be set forth by the power of God, and not through man's wisdom, eloquence, or authority, and that all the praise and glory thereof might redound unto God alone, whereof Paul disputeth at large in the first to the Corinthians the first Chapter. The other cause of their amazedness, was the evident truth of the miracle wrought by the Apostles, which they are neither able to call in doubt, nor yet to charge with any suspicion of Magic, or enchantment. For they see the man stand before them on whom the Apostles had bestowed this benefit of health, whether called by them, or of his own accord joined to them, to see the end and success of the matter, I wot not. Therefore they are in a perplexity of mind, and have not one word to answer. So they which thought to have overcome and caught the Apostles in some trip, by demanding of one question, are shamefully vanquished and confounded. Here is fulfilled that which Christ promised, saying: I will give you utterance and wisdom, 
Luc. 21.  against which, all your adversaries shall not be able to make resistance. It appeareth also how vain the devices of men are against Christ. He knoweth their cogitations to be vain, and bringeth the counsel of the heathen to nought, but the counsel of the Lord endureth for ever, as David said Psal. 33. and. 94. For it is he verily, who (as Elephas the Themanite saith) destroyeth the devices of the subtle, so that their hands are not able to perform any steadfast thing, 
john. 5.  he compasseth the wise in their own craftiness, and overthroweth the counsels of the wicked. The Gospel showeth us a like example in a blind man, restored by Christ to his sight again, who being both unlearned, and a beggar, doth marvelously hold the whole College of Scribes and Phariseyes at a bay, that the more questions they ask of him, 
john. 9  the more they utter their foolishness. Let no man therefore be afraid, either of the power or craft of these enemies, where as God so easily turneth them both upside down. For it is not our cause that we have in hand, but Gods, which will give us both a mouth and utterance, nor it is not we that speak, but the spirit of our father which is in us. But before we leave this place, 
Math. 10.  we must speak somewhat of two things, very worthy to be observed.  
First, it is not without a cause that Luke writeth the wicked enemies of Christ were so amazed, 
Boldness of speech doth most confounded the wicked.  at the bold and free speech of the Apostles. For by this example we are taught that there is nothing so effectual to bridle the wicked, as is freedom of speech, where they are reproved to their faces, and the truth which they withstand, is boldly defended. For such is the force of words, that they easily pierce the mind. But if the zeal of God's truth and glory be joined thereunto, it cannot be, but the consciences of the hearers must be wounded, howsoever▪ they many times dissemble the same. Whereby it cometh to pass, that although they always do not truly repent, yet many times they counterfeit repentance, and abstain from doing evil, where of we may see a manifest example in Achab, after that Elias had with such liberty as beseemed a Prophet, 
1. Reg. 21.  upbraided him with the unworthy slaughter of Naboth. Again, when the ministers of the word suffer their tongues to be bridled, or else of themselves keep silence, to please the world, by and by we see the wicked are encouraged to run into all kind of licentious sin, and fill up the measure of iniquity, and at length miserably perish with their blind watchmen and dumb dogs. See Ezechiel the three and xxxiij Chapters. For the which cause a frank and bold kind of reprehension is everywhere required in the Ministers. The Lord saith unto Isaiah, cry now as loud as thou canst, leave not of, 
Esay. 58.  lift up thy voice like a Trumpet, and show my people their offences, and the house of jacob, their sins. And the Lord commandeth Hieremie to stand against the Priests, people, Princes, and Kings, 
jerem. 1  like a brazen brickwall without fear. Therefore Paul would have sinners openly rebuked afore all men, that other thereby might be brought in fear. Yea, 
1. Tim. 5.  where being i● prison, he commends himself and his cause to the prayers of the congregation: Watch (saith he) with all instancy and prayer for all the Saints and for me, that utterance may be given unto me, 
Ephe. 6.  that I may open my mouth freely to utter the secrets of my Gospel, whereof I am a messenger in bonds, that therein I may speak freely as I aught to speak. Therefore let the Ministers never suffer this boldness to be taken from the●, for the which, they see the Apostle is so careful.  
Next, 
The lame man standeth with the Apostles.  we must diligently consider how he writeth the lame man which was healed, stood with the Apostles, when they pleaded their cause, and therefore was in danger with them. This teacheth us the slate and condition of the godly in this world. Assoon as they have received the benefit of salvation in Christ, they are under the peril and threats of the wicked. So Lazarus raised again by Christ, was by and by in great hazard, because the Clergy of the jews sought to make both Christ and him out of the way. For as the wicked seek to have the glory of Christ extinguished: 
john. 12.  so can they not abide them, by whom the same is set forth and declared. This is diligently to be observed, lest while Christ offereth us eternal salvation, we promise' ourselves the felicity and friendship of this world, and being brought into a fools paradise, when tribulation afterward cometh, we fall away from him, as we see many do in these days, with the danger of their salvation. Also this lame man is an example of a Christian thankfulness and courage, because he forsaketh not his benefactors in their perils, but to his power, standeth with them and helpeth them. Yet there were divers reasons wherewith he might have excused himself, and have obtained pardon of the Rulers, for the benefit which he received of the Apostles. Yet we read he used none of these things. His example reproveth such as are glad to receive the benefit of Christ's salvation, but will abide neither peril nor tribulation with him. Of whose number they also are, which are contented to have all our salvation in Christ preached, but will not have those things joined therewith, which Christ pronounceth against Antichristes and deceivers, because they see many in the world are offended therewith. To whom also they are like, which greedily embrace the doctrine of salvation preached by the ministers, and rejoice that they are delivered out of the entanglinges and caltroppes of error. But when they see the world rageth and stormeth against the Ministers, they deny them all help and succour, yea, they shun the sight of them, lest they might seem to hold with them. The world in these days is full of such men, and they may go for the best, which openly rail not at the ministers when they be in danger, and give them not vinegar to drink, as they hung upon the cross. But let them remember Christ cannot be divided, but that we must altogether be without him, or else receive him in such sort as he is given us of his father. The Scriptures set him forth crucified, and teach us that by the cross, he is entered into the glory of the father. We must embrace him in such sort, and come by the same way into the glory of heaven. He calleth those that be his, to the bearing of the cross, and promises them no better condition nor being in the world, 
Math. 16. john. 15.16.  than that which he tasted and found in the world. He cannot abide those disciples and servants, 
Marc. 8.  which are ashamed of him, before this naughty, adulterous and wicked world. Let us therefore after the example of this lame man, be armed with a Christian stowtenesse, and say every one with Paul. I am not ashamed of the Gospel of Christ, 
Rom. 1.  for it is the power of God unto salvation, to all that believe in him.  

2 The decree of the counsel against the Apostles  Now, let us come to the second part of this place, wherein is contained what the Counsel decreed against the Apostles. For when they had commanded them ●o go aside, they begin to consult among themselves: where may be seen a marvelous perturbation, and confusion of minds in them. First, what shall we do (say they) to these men? O foolish and preposterous question. Were they ignorant that Innocents aught to be set at liberty, and those to be rewarded which had done good? But this way they bewray their pretenced malice, seeking some means how to use cruelty against well doers, and those that were guiltless. But going yet further, they more and more utter their selves, in that they confess the truth of the miracle, saying: A manifest sign is wrought by them, and it is known to all the inhabiters of Jerusalem, and we cannot deny it. They are therefore wicked, because they yet conspire together against Christ the author of the miracle. They confess also what chiefly urgeth and offendeth them. For they make no mention neither of God nor of Christ, but are only grieved that the matter is so known and spread abroad among the people. Therefore they had more regard of the people than of God, as who altogether depended upon the estimation of the ignorant, and superstitious multitude, and had no care for the glory of God: 
john. 5.  which thing Christ in one place saith was the chief cause of their incurable unbelief. At length they conclude what they will do. The thing that was done could not be undone. But perceiving the danger like to ensue by the people's falling away from them, they think it good, that the matter be noised no further abroad. So with oblivion and forgetfulness they think to bury all memory and remembrance of Christ. And this they labour to bring to pass by threats and tyranny, when they see they have no reason therefore. Let us threaten them (say they) that they henceforth speak to no man in this name. And so they sand for the Apostles, & with great gravity of words publish that godly decree of their sacred & ecumenical counsel. 
ecumenical, signifies universal or general.  What shall we here first either marvel at, or detest, O brethren? Their impudency & wicked tyranny, or their dulheadnesse, and folly? They openly confess that they cannot deny the miracle, and yet they would have it kept close. And that that was in every body's mouth, they forbid the Apostles to speak of. Furthermore, they take upon them to wrestle with Christ, whom they could not keep in his grave when he was dead and buried with a garrison of armed men, and authority of the Roman precedent, which sealed the grave-stone with his signet. And now he is on live, and in his reign the blockheaded Disardes think with vain brags and threats to suppress and extinguish his glory.  
Let us here consider whereunto obstinate impiety of mind, 
The wickedness of persecutors is incurable.  and hatred once conceived against the truth, bringeth men. They are not able to cease from striving against God's counsel and ordinance, not not when they perceive themselves guilty in their own consciences. For surely there is no peace with the wicked, as the Prophet saith. 
Esa. 48.57.  And their minds rage like the sea being troubled and tossed with the waves and surges of affections. We have examples hereof everywhere, and in these days we see very many. For who is ignorant how the light of the Gospel is pierced so far in our days, that the very Popes have many times confessed grievous abuses in their Church? They know also that not only the learned, but also artificers, mariners, Carters, ploughmen, children and women, can reason and judge of religion. They see everywhere how they be reproved in Sermons, by the ministers of the word, how the common people mock them, how in public songs they are nicked and accused, and most lively set forth and portraytured in all kind of pictures and payntinges. And yet they still challenge all kind of judgement in the Church. Still they say, they cannot err, forgetting undoubtedly how they have oftentimes confessed, divers abuses to be crept into the Church. Yet they dare command the Ministers to silence, being not ignorant, that though they hold their peace, the stones will preach, as these many years they have proved and tried by their Pasquil. Yet they still think the cracks of their Bulls, and their vain and counterfeit lightnings, are of sufficient power to oppress the truth of Christ now reigning. O blind and foolish people which see not so great light. O wicked and devilish men which in the sight of all the world, are not afraid to strive against God? But they shall one day feel how unhappy an end they shall have, who being like unto Saul, will not have David to reign over them, and like unto the Bishops of the jews, go about to put jesus Christ the son of David out of his kingdom. 
Psalm. 2.   
Furthermore, we learn by the example of these men, 
Power with out the fear of God is pernicious.  how dangerous a thing it is to commit the rule and authority of the Church to men void of religion and the fear of God. There can be no wisdom in them, because the beginning of wisdom (as Solomon witnesseth) is the fear of the Lord. Therefore they run beyond the compass of all reason, 
Prover. 1.  into all kind of licentious affections, and then think they have well discharged their office, if they can notify to all men, that they are not under the check either of God's law or mannes. It would therefore be chiefly regarded in all elections aswell of civil as ecclesiastical governors, that they should have a special care what religion they are of, 
Exod. 18.  as jethro counseled Moses, whose advise God well liked and approved. And let them which are put in office think, that they have not power given them to do what they list, but that their authority is restrained within the bounds of God's law and religion, 
Deut. 1 Psal. 82.  and that they shall one day give an account unto God, who in the Scripture is set forth for a pattern and precedent of all true judgement. If Magistrates consider not these things, then is their power but in the hand (as it were) of a mad man, and they shall be the destruction as well of their common weal, as of themselves, where they aught to be the fathers and preservers of their country. See the Psalm. 94. etc.  

The world cannot brook Christ and his Gospel.  Finally, here may we behold, as in a glass, the disposition and property of the world. Here are three sorts of men, all burning in hatred against the truth, and desirous to have Christ's name extinguished. The first sort be they, which challenge to themselves the glory of man's redemption and salvation, such as it appeareth the Priests of the jews once were, when they had turned the Temple and worship of God, 
john. 2. Mat. 15.21.  into a most filthy Fair and market place, as Christ upbraided them more than once. Their successors in these days, be those, which say the keys of the kingdom of heaven belong only unto them, and call sinners to kiss their feet, selling to them remission and forgiveness of their sins: saying it is in their power either to canonize men for Saints in heaven, or else to throw them down headlong into hell. Who, while they go about to establish their own glory, can by no means abide the name of Christ, which overturneth all their gain and glory. The second sort is very like unto these. They will not affirm they can save others, but they think they are able to save themselves, and (as Paul saith) going about with the jews to establish their own righteousness, 
Rom. 10.  will not be under the righteousness of God, which he giveth us in his son. These men stand to their fastings, holidays, almesses, Rosaries, lyings on the ground▪ Matins, Monks, and Friars, cowls, hereclothes, shavings, pylgrimages, and an infinite number of such like, wherein they both waste and wear their bodies, and spend much money. These also are the enemies of Christ. For they see that if we admit Christ, all their righteousness falls to the ground, and that they are to be laughed at, which weary and toil themself with such travail, and are at so great cost and charge in vain. The third sort are openly wicked, and hogs of Epicures heard, which only profess a name of religion, because they would not be taken for profane and godless people. These men cannot abide the word of God, because it reproveth their sin, 
john. 3.  and wickedness, as Christ sometime said. For they perceive that they must either change their manners, or else go for naughty packs amongst all that are godly. Yet can all the sort of them craftily dissemble their corrupt nature, and will not seem to wreak their own quarrel, they defame the doctrine of Christ, of uproar and sedition, saying, it is cause of all trouble, misery, and calamity. It is well known how Achab said that Elias disturbed the whole Realm of Israel. 
1. Reg. 18. Amos. 7.  It is well known how Amasias the Priest of Bethel said that Amos the Prophet conspired against the king, and that the country could not abide his sermons. Whereunto also may be referred what the jews in Egypt charged jeremy with, to his face, as we read in the xliiij Chapter of his book. And it shall appear hereafter that this people had none other pretence in the u Chapter. Nay, would God they were content to do but as the world in time past did, and would not show a worse nature in these days. It is good for us to know these things, that it seem no strange matter unto us, when we hear how Christ's wholesome doctrine is forbidden. Let us follow the constancy of the Apostles, whereof shall be spoken in the next Sermon, that when we have overcome the menaces and attempts of the world, we may attain to true salvation in jesus Christ: to whom be blessing, honour, power, and glory, for ever. Amen.   

The xxix Homely.  BUT Peter and john answered and said unto them: whether it be right in the sight of God to hearken unto you more than to God, judge you. For we cannot but speak that which we have seen and heard. So threatened they them, and let them go, and found nothing how to punish them, because of the people. For all men praised God because of that which was done. For the man was above forty year old on whom this miracle of healing was showed. As soon as they were let go, they came to their fellows, and showed all that the high Priests and Elders had said. 
CHrist jesus our Saviour not without a cause, doth oftentimes preach of persecutions and afflictions before his Apostles, saying they would always follow his disciples. And the end of these admonitions is not, by fear to drive them from the faith, but his purpose is like a faithful Captain, to arm us with faith and patience against dangers foreseen. For the which cause he promises us present aid, and saith, we shall overcome all the perils and attempts of our enemies. The first trouble the Apostles were in, doth evidently show us an example of the same, which is therefore the more diligently to be considered, because both so faithful a defence of Christ succouring his beloved in their distress, doth comfort us, and the example of the Apostles admonisheth us of our duty, being in like case and danger. We have heard how all they that were of any power or authority among the jews, conspired against the Apostles: through whose tyranny, first they were cast in prison, than were they called before a counsel to give an account of their faith and doctrine before most wicked judges: yet the truth overcometh, and that in such wise that they are all amazed and wot not what to do, having not long before, promised themselves the conquest and victory. And they perceive there is no way left them, but by threats to discourage the constancy of the Apostles: wherefore, they command them, that from thenceforth they make no more mention of jesus Christ, nor preach his doctrine any more. This is the continual usage of the world, to oppress the preaching of the Gospel, both with public proclamation and open force. But with what constancy of mind, Christian people aught to withstand their threats, and enterprises, the happy end of this tragedy which Luke now declareth, teacheth us: every part whereof must be the diligentlyer discussed, that we may receive the more consolation and instruction thereby. 
1 The Apostles refuse to obey the Counsel's decree.   
The Apostles answer is here first to be placed, who plainly testify that they neither can nor aught to obey their commandments. Yet lest they should seem froward, impudent, or rash, they allege such reasons as no man could easily disallow or disprove. The first standeth upon the authority of God, which is greater than aught to yield to any man's commandment, be he never so excellent. The Argument is on this wise: God must be more obeyed than men. But God commanded us to preach, and the commandment of the son of God is: 
Mar. 16.  Go ye into all the world, and preach the Gospel to all creatures. Again: you shall be witnesses unto me at Jerusalem, 
Acts. 1.  and in all jury. Wherefore we may not obey you, commanding the contrary. The Mayor they prove by a figure called concession or granting, leaving the matter to their own judgement, as men are wont, in such things as are clear and out of controversy. And surely it were an impiety more than devilish, for any man to challenge to himself, more authority and reverence, than is due unto God, because it is evident, that he is not only Lord of private people, but also of Kings and Princes, to whom we are all bond by public sacraments. The other reason of the Apostles, is on this wise: we have seen and herded all those things that we teach: Ergo, we may not keep them in silence, but disclose them. The force of this consequence standeth in this point, for that they were not choose & appointed to be idle beholders of the things that Christ did, but for witnesses as the Lord says: john. 15. Therefore they might not conceal any of the things which they had seen and heard, unless they would incur the danger of false testimony, 
Prou. 6.  the which Solomon says, God doth chiefly detest. Furthermore, because the redemption and salvation of man consists in those things which were committed to the Apostles, as witnesses, that saw the same to be preached: they might not suppress or keep close any of them, without the manifest detriment and loss of public salvation, and Christ's glory. For, as much as in them had been, they should have suppressed by silence, the glory of Christ, and hindered the salvation of many a man, which by preaching of the Gospel, they might have won unto God. Therefore Peter reasoneth truly, and his arguments aught to have been of great force and weight with the judges, if they had not openly striven against God, as afterward Gamaliel plainly telleth them.  

A right trade of obedience.  This answer of the Apostles is very notable. For first it declareth the right trade of obedience, wherein men use diversly and dangerously to err. For as all men understand, that obedience is necessary, both publicly, in common weals and in the Church, and privately in all affairs: so for the most part, it is most rigorously exacted, in the decrees and constitutions of men, which is many times the fountain of most errors and wickedness. For hereof it cometh to pass, that Princes and Magistrates dare by their proclamations command men to forsake the faith of Christ, to deny the truth, and to embrace superstition & idolatry, and many for this cause, the easilier obey their commandments, for that they think they own them this obedience, and are out of all fault if they obey them. Of this fountain it springeth, that children contract marriage with the unbelieving, and sojourn and devil with them, because they will not seem to disobey their parents. And some deceived with the same error, hold fast their professed Monkery, and supersticiousnesse, whereunto they bound themselves by vow of obedience. But Peter answereth all these, squaring obedience after the judgement of God: whether it be right in the sight of God to hearken unto you more than to God, judge ye. Therefore we must not so much consider what seemeth right and good unto men, as what God requireth of us. To him we said erewhile, all men were bound by the sacraments. The Magistrate is his minister, as Paul teacheth. 
Rom. 13. Psal. 82.  He is in the Scripture called a judge, and the Precedent of all judgement. To him shall our parents one day give a reckoning, and as many as have the rule and authority over us. Therefore we must have a singular regard unto him, and think no man's authority, so great, that we let ourselves be drawn thereby from the obedience we own unto him. Hereunto appertaineth that saying of Christ, which so teacheth us to pay unto Cesar the things that belong unto him, 
Math. 22.  that we also give unto God that which is due unto him. True faith, sincere and sound religion, study of innocency, and charity, invocation, and such like, belong unto God. Let us not suffer these things to be taken from us by any commandment of man, whereby to show our s●lues less obedient unto God. Daniels fellows through the consideration hereof, refused to obey Nabuchodonozers proclamation, wherein he commanded an image to be worshipped, against the commandment of God. And Daniel constantly held on, in calling upon the true God, against the King's proclamation. God allowed and approved their obedience with rare and singular miracles. 
Dan. 3.6.  There are infinite like examples in the Martyrs, whom every man must confess to have been very fools, if Prince's proclamations and commandments might have prescribed Gods precepts. The same aught we to observe in the duties we own to our parents, as we are taught by the example of Christ, who being chydden of his mother because he tarried in the City without the knowledge of her and joseph, answered: 
Luc. 2.  Wist you not that I must be about my father's business? The religion of monkish vows is most foolish, and causeth the observers of them to commit double offence. For while they vow those things which partly they are not able to perform, and partly are contrary to the express commandments of God, they do grievously sin. And that done, because they would be taken for very religious people, they obstinately hold on in the things they have ungodly and foolishly vowed, albeit, they be taught a better way, being like unto Herode, who because he would not seem perjured, joined murder unto his unadvised oath. Therefore the safest way is, that we remember what duty we own unto God, and promise, nor do nothing for any man's sake, that shall be against the sa●e. And if any thing escape us unawares, to acknowledge our fault, and not to perform our promises with more wickedness, than we made them. And if any shall be found so insolent and proud that will have their authority to be taken greater than Gods, to set ourselves against their impiety with an holy and godly boldness, as we see in this place Peter and john did.  
Also the Apostles answer teacheth us, with what arguments, the Ministers of the Gospel must arm themselves against the assaults of the world. For we have said before, how the world will always hinder the preaching of the Gospel, and daily experience teacheth it. Therefore first they must consider, that it is God's commandment the gospel should be preached, & that the ministery of this preaching, belongeth to them, for that they are called and sent of God about this business. Therefore if should be a token of wicked and ungracious temerity, to deny God their service, as Amos well saw, which said to the people of his days that liked not his prophetical rebukes: 
Amos. 3  When a Lion roareth, who will not be afraid? Seeing then the Lord God himself speaketh, who will not prophecy? For he saw how unhappily it succeeded with jonas when he would have shunned the office of preaching to the Ninivites. Therefore Paul crieth out: woe to me, 
1. Cor. 9  if I preach not the Gospel. Again, let them consider how the testimony of truth is committed to them, and of that truth which concerneth the chief glory of Christ, and the salvation of mankind. Therefore if they conceal any thing for favour of men, it can not be but they must commit treason against God, and be accounted the public enemies of mankind. Finally, let them remember how they shall one day come before Christ the judge, who will not only punish eternally the false embasers and corrupters of the talon committed to them, but also them that hide their talon, 
Math. 25.  and labour not as much as in them is, to win●e men unto Christ. These things must we set against the vain terrors of the world, and then shall we not much pass for them, which neither will have the way of salvation plainly taught, nor false Christians, to be reproved, nor open malefactors to be accused.  

2 The Apostles are let go free.  Howbeit, this is much to be marveled at, that Luke writeth the Apostles were let go, when they had openly refused to obey them, considering there remained still in the judges an obstinate will, to persecute the Gospel. For lest any man might think the Council yielded to their reasons, he says: They threatened them, and let them go. These things express the conditions of the wicked, and the great hatred they bear to the truth, wherewith being blinded, they can neither give place to any reason, nor yet fear the judgement of God. Neither have they any thing to answer Peter's arguments. And yet they threaten still. And other colour of their doing have they none, but that they think the Apostles unworthy, with whom to have any long disputation. In the mean time, this example teacheth us, that the faithful so overcome not, that they enjoy long any rest or quiet, in this world. For the world continually breatheth ●ute threats, and the enemies of truth once overcome, are still provoking to the fight. So Elias, although he had overcome the Priests of Baal in Carmele, both by his doctrine, and miracle showed by God, and had put them to death: yet jesabel the Queen prepareth fresh persecution, and entrappings against him. Therefore let the soldiers of Christ, never give them to carelessness, although they perceive they have overcome their enemies, but let them remember their triumph must be under the Cross, until t●ey be delivered out of the prison of the flesh, and shall reign with Christ in Heaven, where they shall have no occasion, to fear tyrants any more.  

The Apostles are let go for fear of the people.  But some man may marvel, how the Apostles are let go free, from their most cruel enemies, considering their great power and authority. Luke therefore declareth the cause hereof, saying. They found no way to punish them, because of the people. For all men praised God, because of that which was done. For the man was above forty year old, on whom this Miracle of healing was wrought. Here is the marvelous power of God to be considered, who so easily can bridle the wicked. They were of such power and authority before, that they were only taken for Lords and Rulers, and stood in awe of no man's power. But lo, they are afraid of the people and coistrel Commons. So God which hath set the flytting and rolling sand for lymites and bounds against the sea, a most raging element, which the sea can not pass, except he permit it: doth set most times the people, the unconstantest thing that is, against most mighty tyrants, or else bryd●eth them by other unaccustomed and unlooked for means: so that they are not able to do that against the weak & succourless people, which they most gladly would, and seemeth most easily to be done. So he sometime defended the patriarchs in the midst of the land of Chanaan, 
Gene. 35. Psal. 105.  putting a certain secret fear in the minds of the Chananites. So he wythhelde Saul from persecuting of David, by the Philisteans, and through their help defended David, being his greatest enemies. 
1. Sam. 23.  And now through fear of the people, keepeth the Priests, that they lay not hands on the Apostles, which people before that, with a savage & bethlehem shout required to have Christ most shamefully crucified. There are infinite like examples, which teach us that tyrants cannot alway do what they list. These serve to encourage us, that we be not afraid at the vain threats of the world, but to follow our vocation boldly, and not to doubt of God's defence, and aid, who having numbered the hears of our head, 
Math. 10.  will suffer nothing to happen unto us, without his good providence, and pleasure. He defendeth those that be his in the middle of Babylon, and Egypt, as long as he seethe they serve to set fourth his glory, and to bring other into the way of salvation. And when they have finished their course, he calleth them unto him. And although it may then seem the wicked have some power upon them: yet is it none other, but that they rid the godly out of this miserable dungeon of the flesh, whereas they themselves in the mean season fill up the measure of their iniquity, and be received into Hell among them which brought fear into the land of the living. 
Ezech. 32.   
Furthermore, we may behold the state and condition that tyrants are in, when they seem to be of most power and authority: that is to say, 
The state and condition of Tyrants.  how while they go about to put many in fear they stand in fear of many. The same cometh to pass in them, that we see fall out among cruel beasts, such as are Bears, Lions, Panthers, & other like. These beasts are fierce against all they meet with, & are feared of all men. Yet men make taltrops, dig pits for them, and make engines to kill them: whereby it cometh to pass many times that that beast, which not long before, made an whole country afraid, is killed by the hand of some one man, the most coward, and fearfullest of all other men. Tyrants many times found, it so cometh to pass by them, and therefore they are still vexed with the preposterous fear, and dread of the people, and going about to make all men afraid, live in fear of them that are nearest about them, as Luke in this place says these men did. Hence proceed those exquisite guards that tyrants have about them for preservation of their bodies, and life. For this cause most times they wage soldiers, and armed men out of strange Countries, and promise themselves, more safety in the defence of strangers, than in their own countrymen: because among strangers, they think there be none, that hope for any gain by their death. For this cause Masinissa King of Numidia, being both in amity and league with the people of Rome, and having four and fifty children, guarded his body with mastiffs, and band dogs, reposing in them a more sure succour and defence, than in men, whom he knew he had many times offended. 
Look V●ler▪ M●x ix bo●e, and .14. chap.  What shall we say of Dionysius, which caused his daughters to learn the Barber's craft, because he would not commit his throat to the hands of men. And after his daughters were marriageable, would trust them no longer, nor never would company with any of his wives, before they were diligently searched and ransacked. But Histories be full of these examples, which may both comfort us against tyrants, and teach all men that be in authority, to do justly and truly, and not to think their life safe, through unbridled authority. For the more they make afraid, the more they provoke to lie in wait for their goods and lives. And whosoever be led with the fear of God, and think to follow his commandments, and moderate their authority and power, after the same, although sometimes the wicked craftily lay wait for them, yet shall they perceive that God defendeth them, who can easily scatter the devices of all that are seditious, as we are taught by the examples of David, and Ezechias.  

3 The Apostles declare all the matter to the congregation.  Last of all, Luke telleth what the Apostles did after they were let go, saying: They came unto their fellows and showed them all that the high Priests and Elders had said. So they declare all the matter to the congregation, both for that they would move them to prayer, as the things following declare, and also, that perceiving the threats and attempts of their enemies, they might all arm themselves with a christian valiantness and patience, and as far as they might without prejudice of religion, take heed of their gins and snares. By which example we are taught, that it is lawful for Ministers of the Church to declare openly to the congregation whatsoever the professed enemies of the truth take in hand against Christ and his flock. Which thing many now a days think not only superfluous, but also to have in it some likelihood of sedition, when either the Pope's Bulls, or the decrees of Synods and Counsels, and horrible threats of Antychrist, are recited before the Congregation. But by these men's judgement, both Christ and his Apostles shall be accused of sedition, who, it is evident many times thus did. Let us rather remember that the Ministers of the Church are appointed to be shepherds and watchmen. It is therefore their duty to rebuke Wolves, and to warn the sheep of dangers at hand. 
john. 10.  The end of all these things is, that the faithful should turn unto God by prayers, and amendment of life, and be armed with Christian fortitude, and constancy of faith, that when we have overcome all the attempts of our enemies, we may be taken at length into the blessed kingdom of jesus Christ: to whom be praise, honour, power and glory for ever. Amen.   

The xxx Homely.  AND when they heard that, they lift up their voices to God with one accord and said: Lord thou art God which hast made heaven and earth, the sea, and all that in them is, which by the mouth of thy servant David hast said: why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the Rulers came together against the Lord, and against his anointed: for of a truth against thy holy child jesus, whom thou hast anointed, both Herode, and also Pontius pilate, with the gentiles & the people of Israel, gathered themselves together, to do whatsoever thy hand and thy counsel determined before to be done. And now Lord, behold their threatenings, and grant unto thy servants that with all confidence they may speak thy word. So that thou stretch forth thy hand, that healing, and signs, and wonders be done by the name of thy holy child jesus. And as soon as they had prayed, the place moved where they were assembled together, and they were all filled with the holy ghost. 
AS our Lord and Saviour jesus Christ doth oftentimes make mention of the persecutions of the godly: so the holy ghost would have Luke diligently to set forth the persecutions of the primitive Church, not only for to maintain the truth of Christ's sayings, but partly for that we should not be offended at the adversity and tribulation wherewith the church is now a days troubled, as at a strange and unwonted thing, and partly for that we should be instructed with the example of the primitive Church, what to do in time of persecutions. And to this end principally, are all those things to be applied, which hitherto have been said of the Apostles. They being brought before the counsel, do plainly and boldly confess Christ. Then when the enemies had forbidden them to preach the Gospel, they protest with marvelous constancy, that they can not obey so wicked a commandment. At length when they perceive that reason could not prevail with these wicked counsellors, but that they were still threatened, they declare all the matter to the congregation, to th'end that each one being admonished of the danger ensuing, might the more easily provide for themselves. These proceed let the Ministers imitate, as often as they perceive the world raise storms of persecutions against them. Let their stout and bold confession of Christ be an example unto others. Let them not yield to the wicked commandments of Princes. Let them faithfully premonish the congregation, lest any man's salvation stand in peril, through their sloth. Luke proceedeth on in his history, and showeth what the Church doth, being thus admonished by the Apostles. By which example, it may appear what every Christian hath to do, both particularly and in general, when persecutions are stirring.  
They (saith he) when they heard the Apostles, 
The Church flieth to God by prayer.  lift up their voice to God with one accord. And he telleth of the Church, how they sought the succour and help of God only by prayer. They were not careless therefore, nor did not set light, the dangers approaching. Neither fled they to man's wisdom, help, or counsel, but sought all manner of aid and secure by prayers. This is the sure sanctuary of the Church, because God everywhere promises to be their defender that seek their help of him. And that which he everywhere promises, he hath by infinite examples performed, so that none that is a true Christian can doubt of the truth of his promises. To this may be joined how he delivered the Israelites, 
Exod. 14.  environed with the host of the Egyptians, at Moses' entreaty and prayers. And after that, through the prayers of the same Moses, 
Exod. 17.  he gave them victory over the Amalechites. In the Psalms there are infinite examples of them, which testify how God hath been favourable and gracious unto their prayers. Yea, joël the Prophet giveth this only counsel to the Church in distress, 
joel. 2.  that they should all turn unto God, and call upon him for help, prescribing also such a form of prayers as they should openly use. And that his counsel was not in vain, the success of the matter proved. For God sent his Angel which in one night slew the host of the Assyrians, and delivered the city of jerusalem from the great tyranny of Sennacharib. Wherefore the primitive Church could not do better than to sue unto God by prayer, as they did. The corrupt conditions and manners of our days are by this example reproved. For we see many with overmuch carelessness contemn the dangers hanging over the Church, scoff and deride all admonitions, and wholly give themselves to all untimely pleasures and exercises. But when they feel the fire of persecution burning, either they follow the counsel of the flesh, dissembling their faith, or else fortify themselves in the league of Princes, and help of man. Which is the cause that the more they seek to be out of danger, the more grievously they entangle and endanger themselves.  

The true trade of praying.  Luke also in few words comprehendeth the right trade and order of praying. First, they call upon God, who is only to be invocated, as appeareth both by the covenant made with Abraham, by the first commandment in the decalogue, and by the order of the lords prayer. And it is manifest by many examples, that he only heareth us everywhere, and can deliver us. Wherefore, great & heinous is their error whosoever they be that make their prayers unto Creatures. 
Psal. 12.56.  Then they lift up their voice and pray. And yet is it plain that God heareth even the groaning only of them that are afflicted, and their tears continually are in his sight. Howbeit, they would express the sincerity of their faith, by lifting up their voice, and testify that they were not ashamed of their prayers, and calling upon God for help. For this is not the lest point of the confession of our faith, as we may perceive Daniel well judged, who having before prayed in secret, when he perceived the King had commanded God should not be invocated, setteth open his windows, and prayeth, as it were, in the sight of all men, because he would not seem to like or allow the wicked proclamation. Last of all, he attributeth unanimity or concord unto them, which thing, except the Church observe, neither shall their prayers be heard, ne yet their selves be taken for the Church of God. For the Church being made one body under one head, which is Christ, is quickened with one self spirit, calleth upon one and the same father, and hath one and the same inheritance laid up for them in heaven. And they that in these things agreed, cannot in their minds be divided. Therefore let us follow the trade of praying used in the primitive Church, and we shall perceive in our adversities that God's help will be most near at hand. It shall be good to consider diligently the prayer that they made, which may be divided into three parts.  

1 They describe God of his omnipotency.  The first containeth a description of God, wherein they acknowledge him for the creator of the whole world. They make mention first of the creation, that men might consider the omnipotency of God, and his singular power over all creatures, whereby they might conceive the greater consolation. For thus they were advertised that the wicked enemies of Christ neither could hinder the work of God by their enterprises, nor yet hurt them in any thing, without the devise and sufferance of God. It behoveth us likewise to have a consideration of God's omnipotency, that we acknowledge him not only for the creator, but also for the governor and preserver of all creatures, who though he hath set his throne on high, 
Psal. 113.  yet he humbleth himself to behold whatsoever is done, either in heaven or in earth. Which consideration as it is very profitable for the amendment of our life and manners: so in tribulations it bringeth comfort, and in our prayers chiefly confirmeth our faith, 
jacob. 1. Math. 21.  whereupon the effect of prayer principally dependeth. And this is the chief use of the first Article in the Apostles Creed where we profess we believe in God the Father, maker of heaven and earth. For it maketh for the confirmation of our faith, and taketh away all cause of distrust, which commonly springeth by reason we think God either cannot or will not help us. But what is impossible unto him which hath made heaven and earth by his word, and hath hither to preserved all this world? Or is it like he will neglect men, whom he hath made Lords over all the things he hath created, which hath respect unto things void of life, and seethe them governed?  
The second part containeth the narration, 
2 The narration.  wherein they show unto God, the attempts of their enemies, and the present dangers that they be in, not that they think God is ignorant of them, but for that they would somewhat ease their minds of care and grief, by laying their complaints before God's eyes, which thing was the chief cause of these complaints, which the Saints used to intermeddle among their prayers. Here may we perceive the goodness of God, whose ears be so easily opened to our complaints, and heareth us so mercifully when we complain of our miseries and distress. They take the beginning of their narration out of the second Psalm, where David inspired by the holy ghost, described the kingdom of Christ, and also the wicked enterprises of the world which fight against his kingdom. The sense of all their saying is thus. We find it now true (O God) that thou once didst prophecy by the mouth of thy servant David. For truly, in this City of jerusalem, which in times past was called both holy, and the seat of righteousness, Herode and pilate have conspired together against thy son, the soldiers also of the gentiles, have gathered themselves together, and the people of Israel which aught to have served thee. etc. And it is not for nought that they recite this old prophecy. For hereby they declare that there is no strange and unwonted thing come to pass, and that therefore no man aught to be offended, with the wicked attempts of Christ's enemies. We are taught by their example, how we also should call to remembrance the prophecies of the scripture, when we be tossed with the tempests of persecution, and specially those where Christ testifieth, there shall be perpetual enmity between the world and those that be his. 
john. 15.16.  If you were of the world (sayeth he) the world would love his own. But now have I choose you out of the world, and therefore the world hateth you. And Paul saith, Persecution shall follow all them that will live godly in Christ jesus. 
2. Timo. 3.  Whereunto chiefly belongeth that which God prophesied in the first beginning of the world, that there should be perpetual enmity between the Serpent and the seed of the woman, that is, between the devil the Prince of this world, and Christ, who also includeth the Church, which is his body. The consideration of these things maketh us not to be offended at persecutions, forasmuch as we see it is so ordained of God, that the godly shall be tried, as it were by fire, with the rage and fury of the world. Hereunto appertaineth that saying of Peter: 
1. Pet. 4.  dearly beloved, marvel not that you are proved by fire, (which thing is to try you) as though some strange thing happened unto you, but rejoice, in as much as ye are partakers of Christ's passions. etc. But it behoveth us somewhat more diligently to mark, how the holy ghost speaketh of the enterprises of Christ's enemies, both by David, and also by the congregation of the faithful.  

The enterprises of Christ's enemies.  First he describeth their enterprises, saying: they rage, they imagine, they stand up and take counsel together. These things express an ardent and earnest hatred against Christ and his kingdom, which they seek by all means to overthrow. And he trimly describeth the manners and conditions of them. For where he numbereth Nations, People, and Kings among the enemies of Christ, he attributeth to each of them their peculiar properties. The unbelieving Gentiles rage, as who are led rather with furiousness of affections, than with counsel. The people (whereby is understanded the commonalty) imagine or speak things that be vain, while amongs their Cups commonly they talk of overthrowing the kingdom of Christ. But Kings and Princes, tossed with the care of their kingdoms, rise up, join together, and openly take counsel, by what force and policy, Christ may be oppressed. And yet (he saith) they altogether take in hand, 
Psal. 94.  and muse upon things that are but vain. For what are mortal men, whose thoughts and cogitations are but vain, able to do against the Lord? 
Psalm. 7. Psalm. 33.  They are conceived with vexation, they travail with vanity, and bring forth lying. And God whose counsel endureth for ever, doth easily bring the counsel of the heathen to nought. Hereto belongeth the saying of the godly in the Prophet: Break down (o you people) and you shall be broken down. Muster you, and you shall be broken down: Prepare you to battle, and you shall be torn in pieces: take your counsel together, yet must your counsel come to nought: 
Esay. 8.  go in hand with all, yet shall it not prospero, for the Lord is with us.  
They that read the Scriptures, and stories of the Church, may see everywhere examples hereof, so that it needeth not greatly to make rehearsal of the same: yet is that one example of julian the Apostata or runagate most notable, who burning in hatred against Christ, & ready to give up his ghost, 
In the tripartite history vi book, & xliiii chap.  was constrained to say. Thou hast the victory o Galylean, thou hast the victory. So that a certain Christian very wittily answered a wicked Sophister, ask him what the Carpentare of Galyley did: that he was making a Coffin, or Beer to bear julian to his Grave upon.  

Christ's enemies war with God.  afterward, he showeth against whom these enterprises are made: They came together against the Lord, and against his anointed. It might have seemed a light matter to contend or strive with Christ, by reason of his humble, and lowly port of man's nature which he took on him. But they are not Christ's enemies only, but also enemies of God. For as he which disdaineth to acknowledge the kings only son, to be the heir and King of the Realm, and is a procurer of sedition against him, is worthily judged to make war against the king: so he that will not acknowledge the son God to be our king and saviour, may well be said to be the enemy of God, who hath given to him only all the power of his kingdom, and all the glory of man's redemption, that all men might honour the son, 
john. 5.  even as they honour the Father. Neither can God be acknowledged and honoured otherwise, than in his son. Wherefore of consequence, they neither acknowledge, nor honour God, which do not acknowledge and honour his son. And if they rebel, and move war against the son of God, then like the wicked Giants, they may be judged to make war against God also. This did john the Baptist well perceive, when he said. The Father loveth the Son, and hath given all things into his hand. He that believeth in the Son, hath life everlasting. He that believeth not the Son, 
john. 3.  shall not see life, but the wrath of God abideth upon him. And who can doubt, but he is the enemy of God, that provoketh against himself the irrevocable wrath of God? These things serve both for our instruction, that we defile not ourselves with like impiety, and also for our comfort, that we be not afraid with the power of our enemies, when we see ourselves to weak for them. For this is not our fight, but a battle taken in hand under God's conduct, who can most easily subdue their force and attempts. Which thing john teacheth us when he saith, that he that is in us, 
1. john. 4.  is of more power, than he that is in the world.  
Last of all, 
The enemies of Christ, fulfil the will of God.  the faithful express more evidently the effect and end of these mischievous attempts, where they say: They gathered themselves together, to do whatsoever thy hand and thy counsel determined before to be done. Howbeit, the wicked consult not, nor meet not together, to put Gods will and purpose in execution: but they declare unto us, how they are able to do nothing, but that which God hath decreed to have done, and that then they most further Gods purpose, when they most study to hinder it. This shall appear to be manifest, if we consider, what the Priests of the jews did. They would keep Christ out of his kingdom. Therefore they moved the Roman Precedents, and commonalty against him, and s●ynted not, until they saw him upon the Cross, dead, and buried. But what other did they in all these things, but help Christ being the Saviour of the world, according to the eternal purpose of his Father, to enter into his kingdom. And by the consideration hereof, the Apostles remove out of the way, that block whereat such stumble as think the wicked are able to overcome Christ by power and force. Here serveth the use of God's singular providence, to make men understand, that the enterprises of the wicked can go no further, nor do no more, than God hath appointed. Here have we to observe, that they acknowledge in God's providence, not only his prescience and foreknowledge, but also his stable decree, and hand, whereby he doth execute at his pleasure, that which he hath decreed, that himself may be all in all. And yet the wicked are not therefore excused, because they respect not the decree and will of God, but follow their own corrupt affections, as we have already many times declared. And although the primitive Church, doth truly believe and profess the same, yet she prayeth, and with fervent suit beseecheth God of his succour and aid. Therefore the doctrine, that submitteth all things, and the success of them unto God, taketh not praying away: For God will be prayed to, and invocated. And for this cause, the godly use it the more ardently, for that they know all things are governed by his appointment. For they do that which he commandeth, and they search not over curiously after his secret counsels, but permit the success of all things unto him, whom they know to be faithful, who will not suffer us to be tempted above our strength, and bringeth all things to an happy end, for all them that love him.  

3 The prayers of them that believed.  Now let us see the third part of this prayer, which containeth the petitions of those things, which they perceived than they had most need of. The first of them is: And now Lord, behold their threatenings. By this word behold, they mean judgement and punishment, and it is as much to say, as if they should desire God to revenge their cause. For who had more right to revenge him than he, for as much as against him this war was made, as they had proved by the words of the Psalm? This is the peculiar usage of the godly, that when they perceive they are hindered in their vocation, or not able to make their part good, to appeal unto the judgement of God, 
Psal. 7.17.26. and others.  as we see David oftentimes did, when Saul persecuted him, yet shall we never do it with more affiance, than when the glory of God by the wicked is openly impeached. Thus Ezechias laid the blasphemous letter of the king of Assyria, 
Esay. 37.  open before the Lord, and beseecheth him, that he will defend his quarrel. And it is no doubt, but he heareth them which be careful for the glory of his name, seeing he so mercifully heareth the private quarrels of those that be his. But to the end they would not seem so to commit this matter unto God, as to withdraw themselves out of all danger, they beseech God also, to give them such grace, that they may speak and declare his word boldly, which thing chiefly is to be understanded of the Apostles, and other Ministers of the word, who unless they be boldened and guided with the spirit of God, may easily be made afraid with the threats and assaults of the world, to intermyt their office. Which thing Paul, after his manifold travails in the ministery acknowledged, and therefore thought good to be helped with the public prayers of the congregations, that he might speak the word of God freely and with open mouth. 
Ephes. 6.  Yet is this also to be referred to every singular christian, and it behoveth to pray for every particular person, that they may confess Christ boldly and stowtely, before this naughty and adulterous world. It is necessary, that we understand how this boldness is given us of God. For so shall we be provoked, to pray oftentimes, for the increase of faith, crying with the Apostles: Lord increase our faith. 
Luke. 17. Ma●. 16. john. 14.  Thirdly, they require that the power of working miracles may be increased, because God hath appointed them as certain public seals and testimonials to the Apostles doctrine. And they desire the same may be done by the name of Christ, to declare that their care is only for Christ's glory. In this place there shineth a marvelous stoutness, and most ardent zeal towards Christ, in the primitive Church. They perceived a little before, that the minds of the jews were incensed with the doctrine and miracles of the Apostles, yet desire they that the Apostles may have more boldness granted them, and their gifts of miracles to be increased: so little place do they give to their enemies fury, though but for a season, which yet the men in our days will doer, who think that to be the best trade of teaching, that most pleaseth the professed enymies of truth, and seek nothing but idleness, and the peace of the world, being little or nothing careful for the increase of Christ's kingdom. These men think the Ministers are to fervent, and many times also those that be scarce luke warm, which seemeth to me is the chief cause, that Christ's kingdom is so little enlarged amongst us.  
To conclude, Luke showeth what effect ensued of their praying. 
The prayers of the godly are herded.  For God herded their prayers, which was declared both by a sensible sign, that is to say, by the moving of the house (which signified the presence of God) and also by most wholesome effects. For they were filled with the holy ghost, that is to say, they perceived an effectual comfort of the holy ghost, and courage given them, where before this, the fear of danger did somewhat dismay them. And they to whom the ministery of the Gospel was committed, preached the same with great constancy: so that a man might judge them rather kindled and inflamed with the threats of their enemies, than made afraid. Whereof more shall be said in the next Sermon. We are taught by this example, 
Psalm. 34.  that God neglecteth not the prayers of the godly, but that his eyes be fixed upon the just, and his ears open unto their prayers. Let us follow the example of the primitive Church in these days, where most cruel enemies everywhere conspire together against the truth, and turning ourselves unto God by prayer, let us commit our whole cause unto him: let us beseech him of increase of faith, and the holy ghost, that we be not overcome with any dangers or terrors, but that after we have happily ended the course of our life, we may be received into his heavenly kingdom, there to live with jesus Christ: to whom be praise, honour, power and glory for ever. Amen.   

The xxxj Homely.  AND they spoke the word of God boldly. And the multitude of them that believed were of one heart, and of one soul. Neither said any of them that aught of the things which he possessed, was his own, but they had all things common. And with great power gave the Apostles witness of the resurrection of the Lord jesu. And great grace was with them all. Neither was there any among them that lacked. For as many as were possessors of lands, or houses, sold them, and brought the price of the things that were sold, and laid it down at the Apostles feet. And distribution was made unto every man according as he had need. And joses which was called of the Apostles Barnabas, that is to say, the son of consolation, being a Levite, and of the country of Cyprus, having land, sold it, and laid the price down at the Apostles feet. 
AS Luke the Evangelist hath diligently described the first persecution that was raised against the Apostles: so reporteth he as diligently, what the faithful did during the time of these whurly burleys. The end of all which is, that we should learn what to do in like case. First and foremost they gave themselves unto prayers, which they powered out before God with one fervent accord of mind. To God likewise must we resort in our adversities, and not to the vain help of the flesh. And we must ask of him not such things as serve the carelessness and idleness of the flesh, but such as concern the setting forth of Christ's kingdom. Now let us see the other exercises of the primitive Church, whereby it shall appear, that they intermitted nothing that belonged to their duty.  

1 The Apostles constantly preach the Gospel.  First, Luke speaketh of the Apostles, and all those who had the office of teaching committed to them. He saith, they preached the word of God with confidence, that is, boldly and freely: whereunto a little after is added: with great power gave the Apostles witness of the resurrection of the Lord jesu. They accomplished therefore that which they protested they would do, contrary to the decree of the counsel. Luke maketh mention only of the resurrection, not for that they only preached the same only, but because thereby Christ perfited and fulfilled the business of our redemption and salvation, and for that we should not think the Apostles yielded any thing to the Saduceyes, which then were in greatest authority. And it is not without a cause that Luke maketh mention of doctrine first of all other things, for thereunto a principal care must always be had. For where we are regenerate by doctrine, and by the same the Church is gathered together: without the same, the Church cannot stand in her full strength and vigour. Neither was it without the prompting of the holy ghost, that Solomon in tune past said: When prophesying faileth, the people go to havoc. And that this was truly said, the examples of all ages abundantly testify. Wherefore, as before he said, the Church continued in the preaching and doctrine of the Apostles: so now also he testifieth the Apostles are most mindful and earnest in their office. By which examples, Ministers are admonished, that they must not suffer the liberty of preaching to be taken from them, through fear of persecution, and threatening of enemies, nor when danger approacheth, cease not to feed Christ's sheep with the word of doctrine, and comfort. For that is the property of hirelings, as Christ saith, 
john. 10.  and not of those which are ready to lay down their lives, according to the example of Christ, for the sheep committed to their charge. But because men are much faulty herein, it shall be profitable, diligently to discuss this example, that hereby Ministers may learn what appertaineth to them to do. And first, bold liberty of teaching, and unfearful affiance of mind is attributed to the Apostles. Which is necessary for all ministers, as it is plain, because there will be always some, that would have them bridled and musseled. 
john. 3.  For Christ witnesseth, that the world cannot abide the light of the truth. The same world cannot abide to be advertised and reprehended. So that there were in the old time, which dared say unto the Prophets: prophecy not to us. Look not out right things for us: but speak fair words unto us: 
Amos. 3 Esay. 30.  look out errors, get you out of this way: departed out of this path, and turn the holy one of Israel from us. And Paul sayeth, there shall be in the later days, which shall not abide the word of truth, but having the itch in their ears, 
2. Timo. 4.  shall get them an heap of teachers, which shall bring doctrine agreeable to their corrupt affections. And we see it is everywhere true, that he prophesied. Here therefore is required an Apostolic liberty, & bold affiance of preaching, whereby Bishops in the Church may apply their office in season and out of season, 
Ezech. 33.  that they may encourage others, of whom there is yet some hope remaining, and deliver their own souls, that the blood of them that perish, be not required at their hands. Furthermore, it is said they chiefly inculcated the article of resurrection above all other. And in deed this was the principal and chief article, wherewith the chief of the jews were most offended. For through this article they were convinced, partly of putting Christ unjustly to death, and partly the Saduceyes could not suffer the same to be preached, as who denied the resurrection. Yet notwithstanding, the Apostles boldly and stoutly preached the same, so that it may appear they had a great care of the same. This example teacheth us, that those articles are chiefly to be urged, which the adversaries use most to impugn. 
1. Cor. 14. 2. Cor. 10.  For all things in the ministery of the word must be directed to edification and profit. And the next care must be, that the thing which is edified or builded, must not fall down again. But he shall perform none of these prosperously, which most constantly resisteth not when the truth of doctrine is assaulted with the craft & tyranny of the enemies, and is most in hazard. They that are set to defend Cities and Castles, use to bend and bring all their force to those places, where the enemies stronglyest assault them. Let them whom the Lord hath appointed governors and pastors of the congregation do the like. Neither are they to be herded which think those things aught to be suppressed, and not spoken of, which offend the adversaries in our preaching. For the Lord hath appointed us ministers of his word, & not masters and judges, upon whose determination and appointment his doctrine must depend. Therefore their boldness is most wicked, which dare take upon them to prescribe the holy spirit, which is the only governor of the Church, and of doctrine.  
Secondly, 
2 The congregation given to concord.  he showeth how the whole Church was given to unity and concord. The multitude (saith he) were of one heart and one soul. The meaning is, that they were all of one mind and will: the end whereof undoubtedly was none other than the enlargement of Christ's kingdom. This likeness and parilitie of will and mind bringeth forth true friendship and stable concord. For they which have this mark before them, to set forth the kingdom of Christ, are nothing desirous of their private lucre, which thing alone disturbeth all friendship. It shall appear this was a singular work of the holy ghost, if we consider that the multitude of the believers, in whom this concord & consent so evidently appeared, were five thousand people. This truly is the right mark and token of the faithful, & such as they are never without. For they that acknowledge but one father in heaven, are received into one baptism, be but one body under Christ the head, and are all quickened but with one spirit of Christ, it cannot be that they can be divided among themselves. Therefore Christ appointed this, 
3 Cor. 12. Ephes. 4.  as a cognisance to know his by, saying: By this shall all men know that you are my Disciples, if you love one another. And again, 
john. 13.  Paul by this argument proveth the Corinthians, as yet to be carnal, 
1. Cor. 3.  by reason of the envy, contention, and division that was among them. It is worthy to be considered, how after they had heard the threats, and wicked attempts of their enemies, they gave themselves so earnestly to mutual love and unity. That is the very property of love, than most to show his effects, when he seethe his brethren compassed about with danger & necessity, and to have most need of help. This example condemneth the guise of our days, wherein men are destitute & void of all unity and concord. We hear amongst the professors of the faith and doctrine of the Gospel, the factious names of Zwinglians and Lutherans: And so far is this emulation spread, that where the one part is in danger, the other forsake their brethren, and without any pity or mercy laugh in their sleeves at them. Yea, many times, they declare their joy by bitter taunts, and offer the members of Christ hanging upon the cross, vinegar mingled with gall. To say nothing in the mean season of the contentions, railings, upbraidings, and slandering one of another, that is among them. It is to be feared therefore, lest while we bite one another, 
Galath. 5.  we be bitten and destroyed one of another. Who soever in their distresses will have any aid or help of God, must first be joined together in mind through charity.  

3 Benevolence, and helping of the poor.  But lest any man might think this joining of minds stood in bore and vain affection, he showeth in the third part, how they declared the same, by their deeds. First, he maketh mention of benevolence and helping of the poor, the exercise whereof, they cannot omit, whose minds agreed together in Christ. And this place is most worthy to be considered, both because of the Anabaptistes, who (as we declared before in the second chap.) go about by this place to establish Plato his communion of all things: and because of false gospelers, which intermit all exercise of Christian contribution. Therefore, for the more easy understanding of this Treatise, we will first consider the sum of the matter, than the trade and order which the faithful observed in this case, and last of all, what the fruit and effect hereof was.  
He comprehendeth the sum hereof in few words, where he saith: Not man said aught of the things that he possessed was his own, but they had all things common. Here the property of things is not denied, because there is express mention ●●de of possession, but he expresseth the affection of mind which the faithful had, who although they possessed houses, fermes, and such other like, yet no man was so wedded to them, that he thought they were given to him alone, but would have them to serve the use and necessity of others also. Whereby we gather, that all things were common among them by will, 
Goods were common by will, not by law.  but not by law. After which sort the Proverb saith, all things are common among friends. And in this place the true fountain of Christian benevolence, and contribution is declared, that is to say, a mind which is not addict and tied to the desire of riches, but which judgeth truly of them, and the use of them. For according to Paul's saying, the use of the riches of this world, consists only in meat and drink, and clothing, wherein howseroume also is understanded, forasmuch as we be born naked into this world, 
1. Timo. 6.  neither shall we carry any thing hence with us. But where the faithful person understandeth that man's nature is sufficed with few things, he cannot be drowned in over great desire of heaping riches together, and he judgeth not his treasure to consist in them, and although he seethe they multiply & increase, 
Psal. 62. Math. 6.  yet he setteth not his whole heart upon them. But understanding rather, that he is but a steward of them, he laboureth to make him friends of the unjust Mammon, which may receive him when he shall have need, 
Luke. 16.  into everlasting habitations. The consideration hereof maketh the goods of the faithful to be common unto other, although they keep to themselves the right of property.  

The manner and order of distribution.  The manner and order which they observed in this distribution, maketh for the declaration of this sense. For thereof Luke saith: As many as were possessors of houses and lands, sold them, and brought the price of the things that were sold, and laid them down at the Apostles feet. And distribution was made to every man, according as he had need. First, he saith, houses and lands were sold, which every man did not, ne yet they that did cell, sold all, and reserved nothing to themselves. For there are divers examples of many which had houses of their own, and kept families, which Paul not only permitted, but also as we may read, 
1. Tim. 5.  he straightly commanded the same. Therefore they sold as much as seemed requisite for the present necessity of the Church, and it was at every man's disposition, either to keep, or cell his own, as shall hereafter appear by Peter's words to Ananias. Further, they laid not the price or money down for all men to take, but brought it to the Apostles, whom they thought good to have the distribution thereof, until Deacons were ordained, by public consent of the congregation to take that office upon them. 
Acts. 6.  Neither did the Apostles so publish the money brought unto them, that every man might take thereof what he lysted, but distribution was made to every man, according as he had need. Therefore there was here no disordinate communion of goods, no confusion of things, no violent usurping of other men's goods, such as the phrenetyke and seditious imagine. And if we consider all the circumstances well, it shall easily appear, that this contribution was ordained to the end, that the Church might have some public treasure to help to serve the poor, that they need not be compelled through poverty, to shrink from the faith of Christ, and the body of the congregation. And they had no part of these goods, who either had goods of their own, or were able by any honest labour to get their living. Here have we to consider how Ecclesiastical goods should be used. The beginning of them was such as is here declared. For as in the primitive Church, those that were of the richer sort, of their godly liberality, gave their goods to the Church: so came it to pass in the days afterward, that as the number of christians increased, Kings, and Princes, and others, who had great wealth, following the example of these men, enriched Churches and Colleges, with yearly revenues and tithes, as many old foundations testify. Willing that these goods should be so used, that by them true doctrine might be conserved, and the poor maintained, who they knew were chiefly commended of Christ to his Church. Which use were meet in these days also, either to be observed in Churches, or being decayed, to be restored, if we will have a form and president of the primitive Church remaining. But we may easilier with sighing seek this use, than call it again. For ungodliness is come to such boldness, that a many are not afraid to challenge to themselves, those things which in times past our ancestors of their liberality gave to the whole congregation. And here in this point we have seen all the reformations almost of the Churches, in our days stop: as though it had been sufficient to have taken from Monks and Friars, the administration of Church goods, and not rather to have restored them again to the ancient and right use, wherefore they were first ordained and served. Yea, it were better to leave them still to those filthy hypocrites, than to stumble at the same stone with them. And if we aught, according to the example of the primitive Church, to bestow our own goods, upon the congregation, if need so require, then must they grievously sin, which giving nothing of their own, openly bereave men of that which other have given them. Hereof we see it cometh to pass, that both the poor are neglected, and Ministers the more rare and seld, and all religion decayeth.  

The fruit or commodity of contribution.  But let us see the singular fruit of this christian distribution, which Luke intermeddleth with this description, that we may hereby perceive, what we have in these days to trust to, which so easily neglect the exercise thereof. The Evangelist showeth a double commodity ensuing hereof. First, it came to pass, that none among them lacked. Wherefore they fulfilled the law that commandeth there should be no beggar in Israel. 
Deut. 15.  This seemeth now a days an impossible thing to many, while they consider the multitude of the poor. But they are confuted by the example of the primative church. For by what reason can it seem impossible to them, that live in rest and peace, seeing the godly brought it to pass, in the midst of their enemies, in a bloodthirsty City? Were they able with their own goods to find all their poor, and shall we, furnished with the help of rich donations, and great treasures, wherewith the Churches in times passed have been endowed think it impossible, for us to do? Let a mean be observed, that every one may have according to his need, and we shall perceive we shall be helped with the blessing of the Lord, and liberality of the godly in such wise, that we shall found no such lack hereafter. That which we require, is both difficult and impossible, because the thing is handled preposterously, and out of order, For they have lest, which have most need: and on them is most bestowed, whose parts it had been to give their own goods to the Church. And if we would consider, what danger, trouble, and discommodity, both publicly and privately useth to ensue of the multitude of beggars and poor: we should see that the commodity of this christian contribution which the primitive church received, was of inestimable value. But one other commodity springeth of this, that great grace was with them, that is, they were in favour, and accepted with all the people, and with those also, that as yet were not illuminated with the knowledge of Christ. For such is the force of liberality, that it draweth very enemies to wonder at it, and love it. And because the Lord taketh it as bestowed on him, that is given to the poor in his name: he useth to recompense them with this reward, that they shall be in favour and authority with many men. If we would consider this one thing, w● should not marvel, why they be hated and envy which profess the Gospel. For beside, that the world hateth the light of the truth, and God will have us exercised, and enured with the naughtiness thereof, our stony hearts, which neglect the christian poverty, deserveth the same: to say nothing in the mean while of our naughtiness, whereby we hale to us the goods of the Church, under colour of refourming the Gospel: A number of poor in the mean while crying out, to whose finding and relief the same should have go. Let us compare the usage of the primitive Church with those things that we do, and then if we be not ashamed of ourselves, we shall worthily be called men, not only without blushing, but also of more impudency, than harlots.  

The liberality of joses Barnabas.  Howbeit, he addeth to this treatise, a singular example of benevolence, and christian collation, that one joses a Levite of Cyprus showed, who sold his land, and laid the price thereof down at the Apostles feet, that is to be bestowed, as they thought good. It may seem that this example is therefore first declared before the example of Ananias and Sapphira, to the intent their naughtiness might be the more perceived, who could not be moved with so notable a president. The holy Ghost also teacheth us how they aught to be commended, which show any notable token of virtue, that the provocation of their praise, might stir up the minds of other of more towardness, to follow them. Twee things are told of joses, which make him the more to be commended. For where he was a Levite, he was converted to the faith of Christ, to whom the priests were most enemies, because Christ greatly hindered and impaired their gain and honour. But God's spirit bloweth where it pleaseth, neither must we despair of any man's health, because of his profession and trade of life. Further, where he was a Cypriote, he so loved the faithful of jerusalem, that on them only he would bestow, or show this liberality. For he understood without doubt, that in Christ all difference of nations was abolished, as otherwheres the Scripture teacheth. And his so great liberality wanted not a singular commodity. For his virtue is enrolled in perpetual memory, and the Apostles thought good to call him Barnabas, that is to say, the son of consolation. For he deserved to have so singular a name, which by his liberality gave so singular comfort to so many. In the mean season we be taught, what names they deserve, which defraud the poor of Christ, by raping and reaving the Church goods, and as much as in them is, let and hinder the religion and doctrine of Christ. These be in very deed, the children of disturbance, and perdition, whose judgement steepeth not, as the example of Ananias following, will teach us. Let us mark the exercises of the primitive Church, and give ourselves to the like, in this most troublesome world, where Satan everywhere raiseth up persecutors against the doctrine of truth. Let the preachers be armed with a bold liberty of teaching the word, and let them remember they are the servants of God, whom no authority of man aught to move. Let them which profess the name of Christ, be at unity together in Christ. Let them labour to show their unity and concord by works of liberality, and specially by helping of the poor. These be the marks of Christians, and these be the strongest weapons, and defences of Christians. For by these they be known to be the Disciples of jesus Christ, who is able easily to defend them against all the assaults of the world, and shall at length deliver them from all peril and danger, and bring them to his celestial kingdom: to him be praise, honour, power, and glory for ever. Amen.    

The fift chapter upon the Acts of the Apostles.  

The xxxij Homely.  A Certain man named Ananias with Sapphi●a his wife, sold a possession, and kept away part of the price, his wife also being of counsel, and brought a certain part, and laid it down at the Apostles feet. But Peter said, Ananias, how is it that Satan hath filled thy heart, that thou shouldst lie unto the holy ghost, and keep away part of the price of the land? Pertained it not to thee only? and after it was sold, was it not in thy own power? why hast thou conceived this thing in thy heart? Thou hast not lied unto men, but unto God. When Ananias heard these words, he fallen down, and gave up the ghost. And great fear came on all them that herded these things. And the young men rose up, and put him apart, and carried him out and buried him. 
THe Evangelist Luke hath declared what exercises and studies the primitive Church was given unto, in the most perilous time of persecution. We have there seen all things belonging to a perfit and most absolute form, and order of a Church. For the Apostles taught the word of God boldly and truly. The people as meet was, received the same, as their unanimity, concord, and earnest love, abundantly declared. But the holy ghost was not ignorant, that there would be always phrenetike and troublesome men, which hereof would take occasion rashly to condemn all Churches, wherein all things were not answerable to the perfection of the primitive Church. Wherefore he would have the history of Ananias and Sapphira to follow, which teacheth us that Satan had in this holy society his bondmen, whose dissimulation at last burst forth and appeared. Wherefore nothing is in all points sound and perfit. And they are not to be regarded which condemn whole congregations, because of a few of dissembling merchants, or voluptuous livers that are found in the same: considering we read of judas among the Disciples of Christ, and that he testifieth that as well bad as good be drawn by preaching of the Gospel. 
Math. 13.  Before we begin the history, we must mark that as judas took occasion of his sin by the goods of the Church: so Ananias stumbling at the same stone, begun the first disturbance in the Church. The holy ghost thought good to admonish us by these examples, that the managing of ecclesiastical goods is a perilous matter▪ and that they manifestly put their salvation in hazard that offend therein. Therefore whosoever glory in the name of Christ and his Gospel, let them diligently take heed to themselves. But if they would weigh this one thing, they would never like hungry Cormoraunts, run so greedily to the administering of them. The history hath in it two parts. The first declareth what become of Ananias, and next, what of Sapphira his wife. But for the better understanding of the first part, we will first consider Ananias fact, than Peter's judgement touching the same, last of all, the punishment which God laid upon him.  
Ananias deed is told with great simplicity, 
〈…〉  lest we should think the Apostles leaned any thing to their affections. A certain man named Ananias with Sapphira his wife, sold a possession, and kept away part of the price, his wife also being of counsel: and brought a certain part, and laid it down at the Apostles feet. Here is principally to be inquired what that fault was which the Lord a little while after, punished with sudden death. For after the judgement of the flesh here is no fault made, but we may think Ananias rather worthy of praise and reward. For to cell his land, it was no fault, because it was lawful for him so to do, both by God's law and man's. And of any craft or collusion used in the bargain and sale, here is no mention. Neither hath the Lord forbidden us, to reserve part of our own goods for our necessities, because Paul sayeth, they be worse than Infidels, which look not to their own families. And he teacheth us, 
1. Tim. 5.  that we must not so give alms, that our liberality be occasion to others of ease, 
2. Cor. 8.  and to ourselves of want and distress. Furthermore, it seemeth he is very beneficial to the Church of Christ, that giveth but the half, the third, or fourth part of his goods to the use thereof. Also Christ testifieth that he shall be rewarded that giveth but a cup of cold water to any of his Disciples in his name. Therefore we must consider the mind of Ananias, 
Math. 10.  which we may gather in the other part of the history by the words of Sapphira, and so we shall see wherein he offended: to say, in hypocrisy and counterfeiting of faith and love, wherewith he went about to deceive as well God as the congregation. For the ambitious man saw what praise and glory joses the Levite had got through his liberality. Wherefore, he being desirous also to be extolled, thought good to do like as he did, yet because he was covetous, meaning to provide for need that afterward might ensue, he privily withholdeth a part of the price for his, and his wives necessities, seeking yet to be accounted in the number of those which had given all they had unto the Church. Many other things be annexed with this fault, which aggravate the heinousness thereof. For, to say nothing of the ambition and covetousness which tossed the unhappy mind of this hypocrite, as it were, with contrary waves: it is manifest that he was distrustful, and altogether void of faith, which is the beginning of all mischief. For he disinherited the promises of Christ, 
Math. 28.6.  who saith that he will always help his Church, and will abundantly provide those that be his, of meat, drink, and clot. Which promises, if he had believed, he would neither have feared penury following, nor by craft have made provision for the time to come. To this distrust was joined the great contempt of God, such as David ascribeth to them which in their hearts say either, 
Psal. 14.94  there is no God, or else persuade themselves, he regardeth not what becometh of men: and supposed he had only to do with men, which is the property of all hypocrites. For it is not like that he dared thus have done, if he had believed that God had been the beholder of our thoughts and deeds. Beside this, he committed sacrilege in his own goods. For where he would have men believe that he had given all the money he received for his land, to the Church: he thereby plainly confessed that it was due to the Church. Wherefore he cannot avoid the blot of sacrilege. And where afterward all they which had given their goods to the relief of the Church, were found of the Church treasury and money, it was a sacrylegall collusion, whereby he meant to deceive the Church, in joining himself to them, whom the Church gave living unto. So full of evil is distrust and unbelief, and such new vices spring thereof continually. So Ananias is a precedent of all false Christians, who mean so to profess Christ, that it shall never be to their loss or hindrance. For when they see Christ hath set up his kingdom in any nation, and doubt of the continuance thereof, they will consent and agreed to the present reformation, but they will well beware of giving any such counsel, as may be occasion of any loss to them when the Church faileth or decayeth. They go about to serve two masters, that is to say, Christ and the world, 
Math. 6.  which Christ himself saith is impossible. Yet such men most commonly have the greatest praise of wisdom and modesty. But in very deed they be Ananiases, whose heart is not right with the Lord, although there appear some benefits of there's towards the Church. These kind of men bear the sway now a days, and would God they alone bore it. For there is almost a greater number of such, as beside they do no good to the Church, wax rich of the church goods, and appropriate to themselves the things that other have given, who follow the example of judas, 
john. 12.  which where he himself gave nothing unto Christ, used to imbecile and pilfer away that that other did give. And not content with this wickedness, betrayed Christ also, so that by his example, we may learn what to look for of such as he is.  

2 Peter's judgement touching Ananias fact.  Furthermore, where in these days, such men as these are in all places, and will be taken commonly for Nurses and refourmers of the Church: they go about by many reasons to defend themselves, and for the most part, cloak their covetousness with the tranquillity of the Church, and common weal, the laws of man, feaultyes, donations, and many such like. But let us hear the judgement of the holy ghost, pronounced by Peter the Apostle, that thereby it may appear, what we may judge of them, which in these days be worse than Ananias. For Peter by relevation of the spirit, perceived this guile, and how great praise so ever Ananias thinketh to get by his subtlety, yet he could not beguile Peter's spirit, so ●rue the saying of Christ is, 
Math 10.  that nothing is so secret, but it ●hal be disclosed. And the Apostle cloaketh not the fault he espied, but most severely accuseth it. By which example we are taught, that Ministers must not only, openly accuse manifest faults, but also whatsoever the wicked go secretly about, against the truth, and church of Christ. For as it is the property of a good captain, not only to resist the open attempts of his enemies, but also to prevent and disclose their ambusshes, and lyings in wait: so must Ministers of the word, fight with all encouragement against all the enterprises of the wicked. There is in Peter's words, a marvelous vehemency, and his saying riseth (as it were) by certain steps, to the end Ananias heinous fault might appear the more. First, he detecteth the root and beginning of all this evil, saying: Ananias, how is it, that Satan hath filled thy heart? By the which words, he declareth that he is destitute of all belief, and a plain reprobate. The godly and elect are also tempted of Satan, which runneth up and down alway, seeking whom he may devour. But for as much as they resist him, being strong in faith, he can not fill their hearts. The state of the wicked, is of an other sort, who after they be once fallen from the faith, are wholly possessed of Satan, so that there is no more place left for the holy ghost in them. We are also admonished, that all hypocrites, and as many as use dissimulation in religion, are the bondmen of Satan. For Christ teacheth us that he is the father of lying, and by this argument, proveth the Pharisees, 
john. 8.  to be born of the Devil. Where unto the example of judas also may be referred, into whom it is said that Satan entered, after he had go about by his rooted hypocrisy to be guile Christ, and the Apostles, as his last supper. 
john. 13.  Furthermore, Peter showeth the effect of Satan, where he saith Ananias was brought to that point, to lie unto the holy ghost, which may be understanded, two manner of ways. For partly he falsely feigned, he was led by the holy ghost, and partly he went about to beguile the Church, which he knew hitherto by many arguments was endued with the holy ghost. Both these meanings argue an impudent boldness in him, and declare how far men run, if once they suffer Satan to have power over their minds. Thirdly, drawing nearer to Ananias fact, he accuseth him, for that he had withdrawn a part of the price of his land. Therefore he accuseth him of theft and sacrilege, which (as I showed a little before) we may commit in our own goods. And they are all partakers with Ananias, which covetously convert to their own use, the goods which they know are due to the poor, or else riotously waste and consume them. We offend herein both particularly and in general. In general, while many convert the Church goods, as they are called to profane uses, the poor in the mean season not only pining away for hunger, but also the Churches lying desolate for want of faithful and fit teachers. We offend also privately, when we glory that God hath appointed us for stewards of his goods, and in the mean while we either make havoc of them, neglecting the poor, or else hoard them up at home, so that they neither profit us, nor others. Yet such men as these, commonly complain of the mulitude of beggars, as though it were impossible to help them all. But they are reproved of lying, by their prodigality: which to maintain, they have goods enough, by the rust of their money, which with insatiable greediness they lay up, and look upon in their Coffers: and by the abundance of their apparel, which they rather suffer moths to eat, than they will give them, or the money they might make by selling them, unto the poor, and so (as james saith) they shall one day feel their damnation to be increased, by those very things, whereunto they have been so much given and addicted. But that Ananias should have nothing to excuse himself by, Peter showeth he was forced by no necessity to do so wickedly, saying: Pertained not thy land to thyself only? and after it was sold, was it not in thine own power? Thou mightest either have sold thy land, or else have kept all the money thereof to thyself, and no man would have thought thee ever the less worthy the company of the Christians. Whereby it may evidently be gathered, that no man was compelled by any law to cell his goods, but that this was a free and voluntary contrubution, as was declared in the former Sermon, and yet Peter leaveth not here, but showeth the heinousness of this offence to be so great, that a Christian man should not once have thought any such thing, much less have done it. For he saith: Why hast thou conceived this thing in thy heart? For Christ requireth so great sincerity and uprightness in those that be his, that he will not only have their manners and outward conversation pure, but also their minds and cogitations void of all dissimulation. Last of all, he rehearseth the chief of all the matter. Thou hast not lied to men, but unto God. For thou hast not to do with men only, but also with God, which searcheth the hearts, and the reins, who thou shalt perceive will be a revenger of thy wickedness. Let us mark in these things, how to take them, which under the pretence of faith and religion, go about to deceive men. Among whom, with Ananias, they be the chief, which halting on both sides, so profess Christ's religion, that although the kingdom of Christ fail, or fall upon the earth, they will provide for themselves well enough. Next unto these be those, which like unto judas, rob Christ and his Church, either by craft or open force, and at length betray him with a kiss. Whereunto may be joined jeroboamyshe princes, which use religion to establish their tyranny, while they prescribe such articles of faith, and thrust in such rites of religion, as they know are not commanded by God's word, but depend upon the mere traditions of men: and seek none other thing, but to keep men in awe and obedience, over whom they reign, as we read jeroboam once did, 
1. Reg. 12.13.  the first author of tyranny among the Israelites. And as many as under the cloak of the gospel, and christian faith, seek to live licentiously, are like unto them, whereof there is in these days a great number. And it is an easy matter, for all these, either to beguile men, or else to put them so to silence, that they shall not bewray out their hypocrisy. But because they lie not unto men only, but also to God himself, 
Psalm. 5. Prou. 12. Apoca. 21.  they shall never escape unpunished. For as nothing can be hidden from him: so useth he most to hate and abhor●e liars, of all others. And Christ testifieth that such shall be shut out of his kingdom. For who would think him an honest man, which would suffer other to be beguiled under the pretence of his name? Therefore what folly, or madness is it, to imagine God to be such an one, who is truth itself.  

3 The punishment of Ananias.  But to return to the history: doth Ananias fact seem so horrible a thing to Peter only? Nay, it is more horrible in God's judgement, as the success thereof declareth. For as soon as he herded these words, he ended his life by sudden death, casting all them into a great fear, by his miserable end, who herded of the same: whereof we will speak hereafter, when we shall entreat of the like destruction of Sapphira his wife. First, we have here to consider the efficacy of God's word, which God will have performed, though it be uttered but by man. For the strength thereof dependeth not on man's authority, but standeth of, and by itself. This is to be understanded as well of the promises, as threats which are contained in the scripture. For whatsoever the preachers promise' the faithful servants of God, they shall be as well fulfilled, as if God from heaven would thunder them out. And whatsoever they threaten unto the wicked, and profane contempners of God, they shall undoubtedly fall upon them. The word of Christ witnesseth the same, which saith, 
Math. 16. john. 20.  that whatsoever his ministers bind or lose on earth, shall be bound, or loosed in heaven. And let no man here object unto me, that God always useth not so present an execution of his judgements, as we here see. For although the wicked take occasion hereby to mock, and make light all manner of threats: Yet shall they buy this carelessness full dear, when they shall here the voice of christ their judge, whom they shall not be able to abide. Let us rather acknowledge the long suffering of God, which therefore sometimes differreth his punishment, to give us a time to repent in. And sometimes again showeth some examples of his judgement, to declare the truth and authority of his word.  
Furthermore, it is to be considered, how Peter slayeth Ananias by the word and pronouncing of God's judgement, whereunto that is not unlike that Paul did, when he strake Elymas the Sorcerer blind, as we shall see in the xiij Chapter. These things might seem to have been unseemly for such as had the ministery of life and salvation committed unto them. But the Apostles deserve no manner of reprehension, to whom amongst other gifts of the holy ghost, Paul teacheth the efficacy of powers was given, that is an effectual power of performing the thing that they spoke. 
1. Cor. 12.  Here also is the right and authority of the sword proved, which the Magistrate hath to punish malefactors by. For if Peter and Paul may be excused for that they used the gift given them of God against Ananias and Elymas the Sorcerer: with what reason shall we accuse the Magistrate, who likewise hath the authority of the sword committed him of God? 
Rom. 13.  And me thinketh there needeth no long disputation, against them, which in matters of religion will have the authority of the sword altogether to cease. For though we grant them, that no man aught violently to be compelled to the faith, for that it is the gift of God, yet is it the Magistrates duty, by the sword to keep under both blasphemers, deceivers, and false teachers, lest for lack of punishment, they do, and speak against the glory of God, and public tranquillity. See the ●aw. Levit. 24. Deut. 13. Neither seemeth Peter in this present place, nor Paul afterward, to have sought any other thing, than the defence of religion. In primis let us bear in mind the chief point of this history, and being frayed with the horrible example of Ananias, let us fly dissimulation, let us worship God in spirit and truth, and cleave to jesus Christ, with minds burning in godly faith: to whom be praise, honour, power and glory for ever. Amen.   

The xxxiij Homely.  AND it came to pass, that as it were about the space of three hours after, his wife came in, ignorant of that which was done. And Peter said unto her. Tell me. Sold you not the land for so much? And she said yea, for so much. Then Peter said unto her. Why have ye agreed together to tempt the spirit of the Lord? Behold the feet of them which have buried thy husband, are at the door, and shall carry thee out. Then fallen she down strait way at his feet, and yielded up the ghost. And the young men came in, and found her dead, and carried her out, and buried her by her husband. 
Because our Saviour jesus Christ was not ignorant, that there would be always false brethren and hypocrites in the Church, which would be authors of great offences: he would therefore in the beginning and springth of the Church, have some terrible example showed against them, whereby we might learn what such as they be, should look for and trust to. We have seen the first part hereof in Ananias, in whom the conditions of hypocrites are trimly expressed. These men are destitute of true faith, which thing is the fountain & beginning of all evil. For hereof it cometh to pass, that they wickedly mock and despise as well God, as his Church. Hereunto may we add incurable obstinacy, the accomplishment of all vice, whereby it cometh to pass, that a man may easilier convert open sinners, than such as have once purposed in their mind, to deceive the congregation by hypocrisy and dissimulation. These things shall appear the more plainly, if we consider the other part of this story, which containeth as dolorous and lamentable an end of Sapphira, which within three hours after, not knowing of her husbands death, came in unto Peter, and the faithful which were with him, as Luke reporteth. For commonly it so cometh to pass, that we know those things last, which it behoved us first to know, because men use rather in our absence to disclose our faults, than to reprove us to our face. Then also the affection of love so worketh in the godly, that they unwyllingly bring tidings of any thing, which may give occasion of grief to their neighbours. Which seemeth me to be the cause that Sapphira as yet, knew not of the death of her husband. But to the end we may receive the more utility by consideration of this history: first of all we will speak of the question wherewith Peter beginneth with her, and then of the over bold confidence of Sapphira, and last of all, of the punishment, wherewith God was revenged on her.  
Peter's demand was neither light nor superfluous. For thereby Sapphiras impiety did appear the plainer, 
Peter reproveth Sapphiras naughtiness.  which otherwise might either have seemed ignorant of her husbands craft, or else to have been induced by his authority so to have dissembled. Therefore Peter requireth of her a reason, of this their doing, saying: Tell me, sold you the land for so much? Furthermore, where the success of the matter declareth, that Peter did nothing of private affection, but by the instinct of the holy ghost, it behoveth us here to mark the order that God useth in punishing the wicked. The incurable naughtiness of Sapphira, could not be hidden from him, neither could any man have letted him, to have punished the same by and by. But he would have a time of repentance granted her, and her mind to be tried, and stirred up by a strange demand, lest he might seem over hasty to any man by his severity. Such examples of Gods long sufferance, are everywhere extant. For he is well ware of using any cruelty against the guilty, as tyrants do, but will have them understand by what offences they have provoked his wrath and punishment against themselves. Thus we read he did with our first parents, 
Gene. 3.  and he gave them that lived in the beginning of the world, an hundred and twenty years space, wherein to repent them, and did also vouchsafe to send them Noah, 
Gene. 6. 2. Peter. 2. Gene. 15.  the preacher of righteousness. Likewise he would not destroy the Chanaanites and Amorrhites, until he see they filled the measure of iniquity, and were become alltogither incurable. But what need examples, seeing we have plenty both in the holy & profane histories, to let pass those things whereof we see experience daily, both in others, and in ourselves? Let us rather apply these matters to our instruction, and first of all, let us not abuse the long suffering of God. For he provoketh us to repentance. Let us not therefore like reprobates, procure unto us the wrath of God, 
Roma. 2.  by continuing in sin without repentance, and wax every day worse and worse. For God is slack in punishing, but this slackness, (as the heathen have used to say) he recompenseth with weight and heaviness of punishment. Also let us follow the goodness of God, 
Valerius Maximus 1. book. 2. chap.  and not be to hasty in our judgement, although it appear some have deserved punishment. For where God every where desireth the salvation, rather than destruction of men, what boldness is it I pray you, to stryve to overcome God's justice by our rigour and severity? which thing they have chiefly to consider, which have received power and authority from God to punish other, lest through their severity and hastiness of judgement, they bring the bodies and souls of them in jeopardy, whose salvation they should principally seek.  
But let us hearken to Sapphira, who boldly lieth without all shame and fear of God. And she doth not simply affirm the thing, but using a sign of contestation, confirmeth as it were by an o●h, that which she known to be false. For where every man had liberty to give what seemed him good, it was like hitherto that no man was required to give account before the congregation what he received and laid forth. Therefore Sapphira should have thought that it was not without some mystery, that such a question was now moved, especially knowing in herself that she was guilty. But where without all care, and boldly she dareth to lie, she proveth by a strong argument, that she is altogether incurable▪ For what goodness may a man there hope for, where shame is banished, wherewith honest natures (as it were with a bridle) are kept in doing their duty? In the mean season, Sapphira expresseth a confident audacity, which is the peculiar property of hypocrites. For whom fear they, that have minded to beguile God, and are not afraid of his sight▪ Wherefore the Scripture by many examples proveth that that there is nothing more bold and confident than hypocrisy. And where open sinners for the most part fall down at the first word that God speaketh, and are afraid to come in his sight: Hypocrites dare even then vaunt of their integrity & perfection, when they feel their consciences wounded & laid open before the judgement of God. Cain showeth us an example of this thing, who being asked for Abel his brother, dared malapertly answer God & say: who hath made me my brother's keeper? 
Gene. 4.  And in the Prophet, the hypocrites expostulate with God, as being to wayward, where they say: wherefore fast we, and ●hou seest us not? we put our lives to straightness, 
Esay. 58.  and thou regardest us not? Again: It is but lost labour to serve God: what profit have we for keeping his commandments, and for walking humbly before the Lord of hosts? 
Malach 3  What shall we say of judas the Traitor, who when he knew Christ was not ignorant of his wickedness, and perceived he was grievously rebuked and reprehended, yet with the other Apostles he dare to ask Christ, whether he suspect him of so great an offence? 
Math. 26.  And Sapphiras confidence is as great, considering there were so many examples that declared the Apostles were inspired with the holy ghost. It is very profitable to mark well these things, that through their boldness and temerity hypocrites beguile us not, or by their wicked sayings put us of.  

Ananias and Sapphira, tempted the spirit of the Lord.  But let us return unto Peter, who by inspiration of the holy spirit understandeth this fraud and guile, and suffereth himself not to be moved with this womanish and hypocritical boldness, but pronounceth the sentence of God which the same spirit put in his mind, against her, which consists of two parts. The first accuseth and reproveth her sin. For God punisheth no person, but first convict of his sin, that he may understand wherefore he is punished. How cometh it to pass that you have agreed together to tempt the spirit of the Lord? He amplifyeth the boldness and heinousness of the fact, by admiration and interrogation: and he saith they have conspired together to tempt the spirit of the Lord. But if a man would have asked Ananias or Sapphira of this their doing: I believe they would have earnestly denied they had had any such meaning. But it maketh no matter what judgement we have of our sins, for they are examined after the rule of God's law. And because these two married folk went about to beguile the congregation, in whom the spirit of God is resident and reigneth: it cannot be denied, but through wicked temerity they tempted the spirit of God. Therefore, by their hypocritical wiliness, they sinned against the law, 
Deuter. 6.  which forbiddeth to tempt God. And they are limed with the same fault which go about in these days to beguile the Church of Christ with counterfeiting of faith and holiness, who also shall well found that God will not let them go unpunished for their tempting of him.  
And lest Sapphira might be excused by the authority and commandment of her husband, 
Consent in sin deserveth punishment.  Peter first accuseth the consent that was between them, and by that argument taketh from her all excuse. Where we learn that no man must consent to evil men, if he will escape the judgement of God, not not to those which have authority over us given them of God. For the man had power given him over his wife, when it was said to Eve: Thy lust shall pertain to thy husband, 
Gene. 3. Ephe●●. 5. Colod. 3.  and he shall have the rule over thee. And the Apostles command wives to be obedient unto their husbands. But Sapphira is blamed for this only, that she consented to her husband, who craftily withheld a part of the money which he would seem to have given to the church. Therefore the sin that is committed against the laws of God, can be excused by no authority or commandment of man: because we must obey God rather than man, as Peter before had said, and shall be repeated again in this Chapter. Now, if it be not lawful to consent to their sin●es which have power over us, by the ordinance of God: what s●all become of those, which allow and defend not only with consent of mind, but by unlawful company and public praise, the wickedness of them, whose company they may altogether forbear, yea, which by the laws of God they aught to forbear? To say nothing of them which are companions with them in their travail and dangers, and help them forward in their mischievousness.  
The other part of God's sentence pronounced by Peter, 
The punishment of Sapphira, was the same, that Ananias had.  containeth the punishment which Sapphira had with her husband. Behold (sayeth he) the feet of them which buried thy husband, be ready at the door, to carry thee out. And by and by, she fallen down dead at Peter's feet, and was carried forth, and buried by her husband. This is the tenor of God's justice, that they which commit like fault, are punished with like punishment, as he testifieth in the Prophet, saying: Should I not punish these things, and should I not be avenged of all such people as these be? 
jerem. 5.  Hereof aught a general rule to be taken, which must extend to all sins and wickedness. For he that in times past revenged most severely the oppression of the poor, unjust violence, tyranny, usury, slaughter, adultery, whoredom, and such like: he will punish the same in us at this day, except we repent as be cometh Christians. Yet the chief end and meaning of this place is, that we should learn what remaineth for them, which under the pretence of Christ, seek their own lucre, and dare deceive the Church. It seemeth sometimes that the world laugheth upon them, but their felicity is not stable, and they long enjoy not their goods wrongfully got. For, 
job. 20.  the gladness of the ungodly is quickly ended, and the joy of hypocrites continueth but the twinkling of an eye. We have also an example hereof in judas the Traitor, who when he thought he had best provided for his own behoof, and seemed to have been in high favour with the Bishops, feeleth in himself such severity of God's justice, that it driveth him to the halter, so that he could long enjoy neither his life, nor his money, which was dearer to him than his life. And God grant that a number in these days, taste not of the like punishment, which under colour of the Gospel have sought nothing else but the spoil and possession of the Church goods. We have seen these men turned out again by Monks and Bishops, and that they have found no help or secure in those goods, which they had laid up for that use to defend the Church, by force against the open enemies of religion. And better success let them not look for, which commit like offence. For if Ananias and Sapphira deserved sudden death, who as Luke writeth, took nothing from the Church, but deceytfully put aside and withheld part of their own goods: what deaths and mischiefs do not they deserve▪ which dare rifle Churches by open force, and public authority? Let us in these things acknowledge the power of jesus Christ, who, as he always doth vouchsafe to be merciful to his Church, so will he not suffer her to be beguiled, but will worthily punish both her professed enemies and persecutors, and also all hypocrites and deceivers, that the sincerity of true religion may be preserved: to him be praise, honour, power, & glory for ever. Amen.   

The xxxiiij Homely.  AND great fear came on all the congregation, and as many as heard it. By the hands of the Apostles were many signs and wonders showed among the people. And they were all together with one accord in Salomons porch. An● of other dared no man join himself to them. Nevertheless, the people magnified them. The number of them that believed in the Lord, both of men and women grew more and more: in so much that they brought the sick into the streets, and laid them on the beds and couches, ●hat at the lest way the shadow of Peter, when he came by, might shadow some of them. There came also a multitude out of the Cities round about, unto jerusalem, bringing sick folks, and them which were vexed with unclean spirits. And they were healed every one. 
We have heard the horrible example of God's judgement, whereby Ananias and his wife Sapphira were punished with sudden death, both for that they falsely counterfeited a faith in Christ, and all so went about to beguile the Church, in the goods that were given for the relief of the poor. This example teacheth us how great the severity of God is, in punishing of hypocrites, who as he cannot be deceived, so can he not but be grievously offended with them that go about to beguile him. We have seen also what a fervent desire was in the primitive Church, to conserve and maintain discipline, lest either dissemblers or open malefactors should creep in, and 'cause the faith of Christ either to be defamed or suspected. And to th'intent all posterity might be inflamed to follow the same, this present place followeth, which rehearseth many and singular fruits of this example, whereto are adjoined the travails and exercises of the primitive Church, to th'intent we may learn by them, what we have in these days to do, if we desire to have the kingdom of God enlarged, or Christ to be favourable unto us.  
First, Luke sayeth: And great fear came on all the congregation, and on as many as heard these things. 
Discipline keepeth both good and bad in their duty.  Then the Christians feared as well as strangers, to whom the report of this thing came. And this was no unprofitable fear, for by it, the godly were the more ware, and travailed the more earnestly in God's affairs▪ and the enemies dared do the less against the Church, which they saw had the spirit of God so manifestly with them. This is the chief fruit of ecclesiastical discipline, that it keepeth the godly in doing their duty, and fears the ungodly. Now a days because all men may do what they will, the Churches being disordered by licentiousness of life, 
The use of the judgements of God.  become a pray to the enemies. Here must we also learn the use of God's judgements, which consists in this, that by them we learn God's justice, and being afraid, amend our lives by the godly consideration thereof. God taught us this use▪ when he showed Abraham the horrible destruction of Sodom, saying: I know that he will command his household, and his children after him, that they keep the way of the Lord, and do after right and conscience. 
Gene. 18.  And for this cause would ●e, that the presidents of his judgements, should be recorded in writing, and be read in the Church both privately and apertly, as Asaph testifieth: where he thus writeth: He made a covenant with jacob, and gave Israel a law: which he commanded our forefathers to teach their children. 
Psalm. 78.  That their posterity might know it, and the children which were yet unborn. To the intent that when they grew up, they might show their children the same. That they might put their trust in God, and not to forget the works of God, but to keep his commandments. And not to be as their forefathers. etc. Therefore this use of God's judgement whereby Ananias and Sapphiras dissimulation is punished, must also be now a days retained, that we may conceive a true fear of God, and take heed of hypocrisy, and worship God in spirit and truth, as Christ hath commanded us, yea, let all men be excited with this example, and apply unto themselves whatsoever any where in histories is written of this kind, that by other men's examples they may learn what they have to do, if they mean to avoid the wrath of God.  
secondly, it is said of the Apostles, 
The miracles of the Apostles.  that by their ministery many signs and wonders were showed among the people. Whereby it appeareth the prayers of the faithful were heard also in this behalf, which besought God that the Apostles might be endued with miracles, through the authority whereof they might be helped in setting forth the kingdom of Christ. And they work not only common miracles, but their power is extended so far, that the diseased laid in the street desire but the shadow of Peter pa●sing by, and think that it will help them. Now beginneth that saying of Christ to be fulfilled: He that believeth in me, the works that I do, he shall do the same, and greater than these shall he do. This is the second fruit of ecclesiastical discipline, that God heareth the prayers of the Church, 
Prover. 28.  and increaseth the gifts of his spirit, where contrarily, he abhorreth their prayers, which stop their ears at his law. This appeareth by histories, which evidently declare, that the rarer gifts of the holy ghost, and working of miracles, began then to cease, when discipline began to wax dissolute, and corruption of manners increased. Yet let no man think that superstition is here defended, by that is written of Peter's shadow, no more than by that we shall afterward hear of Paul's handkerchefe▪ Some use thus to reason of this place. If Peter's shadow helped many, how much more shall his raiment and bones? And hereof springeth all that confused Chaos of superstition, which we see is in pilgrimages, & about Saints relics, whereof the most part be counterfeited. But we say that these miracles were not wrought to testify either of Peter or Paul's power, but to confirm the preaching of the Gospel, whereof they were ministers. Therefore they serve to commend and set forth the Gospel, and send men unto Christ, whom vain superstition hath hitherto entangled in trifles of no profit. Furthermore, we may more firmly reason of Peter's words which we herded in the third chapter. There is more regard with God of virtue and godliness, than is of garments, or of all man's body: yea, the virtue and godliness of the Saints availed nothing to the working of miracles. Therefore much less aught they to be ascribed to their garments, or to their bones. We will add to this argument, how in an other place it is said, 
Luke. 6.8.  that power went from Christ himself, not from his cote. But superstition will quickly fall, if we consider the end and mark whereto all miracles are to be referred, and directed, which is of two sorts. First, 
Math. 10. Mark. 16.  it behoved that by them the doctrine of the Apostles should be confirmed, as Christ himself teacheth. Whereupon we gather that he is to be believed, and that now a days we need no new miracles. For if the Ministers preach the doctrine of the Apostles, that doctrine hath long sithence been proved and confirmed by miracles. And if they teach a doctrine not agreeable with that, they aught not to be received, though they work never so many miracles: forasmuch as miracles are permitted to false and Antichristian teachers, to th'end the faith of the elect may appear the more manifest and evident. See Deuter. 13. Math. 24.2. Thess. 2. The other end and use of miracles is, to teach the knowledge of jesus Christ, in whose name they were wrought by the Apostles, and Apostolic men. divers diseased with sicknesses and infirmities, are in Christ's name healed, and with them some Demoniackes, whom the naughty spirit of Satan did haunt. Therefore let us acknowledge jesus Christ to be he, which as sayeth the Prophet, hath born our diseases and infirmities, and he that heals not only our bodies, but also our souls. For we being born again of his spirit and word, 
Phil. 4.  receive fresh strength, so that we are able to do all things through his comfort. He only delivereth us from the tyranny of Satan. For he therefore came into the world as john says, 
1. john. 3.  to destroy the works of the Devil. And the first promise of salvation teacheth us, 
Gene. 3.  that through his power and merit, the serpent's head must be trodden down. Which to be done already, himself partly teacheth in the gospel, and partly the miracles wrought in his name, abundantly testify. And Luke saith they were all healed in the name of Christ that were brought unto the Apostles to be healed. Whereupon we gather, that he is an universal Saviour, who as he calleth all men unto him that labour and are laden: 
Math. 11. john. 6.  even so he excludeth none that come unto him.  
He adjoineth to the Apostles miracles, the public exercise of the whole Church, 
The exercises of the primitive Church.  where he saith: they all continued with one accord in Salomons porch. Which is to be understanded of their holy assemblies, as appeareth by the end of the second Chapter, where there is mention made of houses, in which they broke bread. The Evangelist by this place means none other thing, but that the faithful had a special care to come unto the Church, and there to be united together, not so much in bodies as in minds, by faith and charity. Wherein they show us an example of christian stoutness and constancy, who being not ignorant of the threats and decrees of the Counsel, would not yet for all that, refrain from coming among the congregation. Howbeit, it would have sufficed man's wisdom to have kept their faith in their minds, and to have commoned of Christ with their faithful brethren, within their private houses. And now a days many excuse their dastardlynesse by these reasons, whereby they accounted the confession of Christ amongst indifferent things, and suffer Princes by their decrees and laws to wring and wrist it from them, yea, it is thought a point of prudency in time of danger to dissemble our faith, to intermit coming to the Church, and all Sacraments, either utterly not to meddle with articles in controversy, or else to make a shypmans' hose of them, or else wholly to deny the faith. But what ill end the successes of this wisdom hath, the Church finds not without great grief, and the destruction of many. They do much better which have learned of Christ's words, that confession can not be separated from faith. For with the heart we believe unto righteousness, but with the mouth confession is made unto salvation. 
Rom. 10.  And it is Christ's saying: Whosoever shall be ashamed of me and my words in this adulterous and sinful generation, of him also shall the son of man be ashamed, 
Marc. 8.  when he cometh in the glory of his father, with the holy Angels. Let us consider that it is not without a cause that mention is so often made of coming to the Church. For, hereof we gather, that the Church can by no means stand without these assemblies, both because of public prayers, which Christ hath commended to us, not without a peculiar promise, and also to prevent false teachers, whose property Paul writeth, is to go into houses, and to bring into bondage women laden with sin, and all such as lie open to their craftiness. 
2. Tim. 3.  And that no man should take occasion to trouble or break so necessary an order, Christ himself never shunned coming to the Church, but taught therein openly, and by that argument proveth, 
job. 18.  that he aught to be taken neither for schismatic, nor false teacher. And for this cause it seemeth that the first believers abhorred not the jews temple, because they had no more commodious place in all the City. The Anabaptistes are confuted by this example, a fanatical brood and kind of seditious people, which think it unlawful to come within our Churches, and in our congregation, and have a great wariness that they be not polluted with them, where notwithstanding it seemeth to them but a trifle, to make a schism in the Church of Christ, which is the most horrible and detestable crime that is.  
But let us return to the discipline, 
The majesty of those that be unfeigned Christians.  and exercises of the primitive Church, amongst which in the third place is contained a certain majesty, that made the enemies afraid of them, and all the people to reverence them. For Luke saith: Of other dared no man join himself unto them. But the people magnified them. Which is to be understanded of those which were not vtter●y godless, and void of all religion, and yet were led with the cark and cares of the world, and the flesh. For when they had seen the horrible and unhappy end of Ananias and Sapphira, they were afraid to join themselves to the company of those that punished hypocrisy so severely, their consciences well knowing their own imperfection. Therefore the society and company of the Church, was from thence forth the purer, into the which perhaps at the first, many such as Ananias was, had craftily crept in, yet these men in the mean season, had a good opinion of them, and published their praises abroad, because they saw a certain kind of heavenly and Aungelike life shine in them. divers like examples of them may we read in histories. And under Traian the Emperor, 
Plinius the younger in his epistles, Tertullian in his Apology for the Christians, whom Eusebius citeth in the iii book of his history cha. 32. &. 33.  the Christians life was so unblamable, that where he intended to persecute them, at the entreaty of Plinius Secundus, who was one of the judges, they were let alone and not meddled with. This place teacheth us two things, most worthy to be observed. First that the Church consists only of faithful people, and such as are true christians, and that lying hypocrites can have no place therein. For where Christ is the king of truth (as he testified before pilate) he can not abide nor suffer liars and hypocrites. And in the Gospel he saith, they shall be put out from the marriage, which come in without the wedding garment. In an other place, 
Math. 22.  he adjudgeth them to eternal damnation, with the fearful and unbelieving, and the abominable, 
Adoc. 21.  and murderers, and whoremongers, and Sorcerers, and idolaters. Secondly, we learn what getteth christians authority and favour with men, verily when they answer to their vocation, 
Math. 5.  and live a life answerable to the name of Christ, whereby God our heavenly father may be glorified. For that that God said unto Heli the priest, by his Prophet, shall always stand firm and ratified. 
1. Sam. 2.  Them that worship me, will I worship, and they that despise me shall come to shame. Which things if we would diligently consider, it should easily appear, how it cometh to pass, that the name of the Gospel in these days is everywhere envy, and the professors thereof for the most part are hated and slandered. Our unbridled and dissolute life deserveth it, whereby under a pretence of the gospel, we burst into all ungodliness, and we which would seem holier than all others, do pass all other almost in licentious living. Let us amend these things, and we shall quickly prove the Church shall be reverenced again, as she was wont. 
The Church is increased by persecutions.  Fourthly he saith, that there was daily added to the Church new christians, as well men as women, which were endued with true faith, and were moved thereunto by the holy ghost. This teacheth us how vain the attempts of Christ's enemies are, seeing they that had the supremacy in the City of jerusalem, were not able to hinder the growth of the Church now springing. For as Christ saith: The wind bloweth where it will, 
john. 3.  and is subject to no man's pleasure or appointment. And divers examples teach us, that the Church in time of persecutions alway increased, rather than diminished. For this is the property of Christ, to bear rule in the midst of his enemies. 
Psal. 110.  Let no man therefore be feared, with the menaces of wicked enemies, as though it were in their power to overthrow the Church. For it is built upon Christ, against whom the gates of Hell cannot prevail. 
Math. 16.   

The kingdom of Christ spreadeth to them near unto jerusalem.  Besides this, the kingdom of Christ beginneth to be spread abroad in the Cities nigh adjoining. For the fame of these miracles being carried to and fro, caused a great many to bring their sick and demoniake people to jerusalem, and by that occasion, they came to the knowledge of Christ. The chief use of this place is to make us in these days understand, by what means Christ's kingdom may be enlarged. Wherein they which under the cloak of the Gospel, follow carnal wisdom, and have not yet subdued the same, to the obedience of faith, take divers consultations. For there be some, that think it best for the faithful to serve the time, to grant many things, and to wink at other, until the world may look with an other countenance, and their minds wax calmer, which now hate the truth. Other again, turning to carnal defences, think good by confederacy and fight, to bring the matter to pass. But the success of things proveth both these sorts to be far wide and deceived. For this is God's business, and can be brought to pass with none other power and strength than his: 
zach. 4.  Neither thorough an host of men, neither thorough strength, but thorough my spirit, as the Lord saith by his Prophet. And again: I will save them in the Lord their God, and I will not save them by bow, nor sword, nor by battle, nor by horse, nor by horsemen. etc. We know in deed sometime that he useth the ministery of Princes and men, and war, as the examples of the Maccabees, of Constantine, and Theodosius do testify, but even then he so moderateth the matter, that the power of his spirit, showeth itself in the middle of these things, and hath only the pre-eminency. Therefore let as many as consult how to have the Church maintained and the kingdom of Christ advanced, regard him only. For when they go about to bring the matter to pass by man's counsel and defence, there will not God work any longer. Therefore let us continued in the exercises of the primitive Church, such as Luke hitherto hath rehearsed. Let the teachers constantly preach the doctrine of truth, & not suffer themselves to be plucked from the same, considering it hath been confirmed by so many miracles, let them that will be taken for christians, earnestly hearken to the same, and let them join continual prayers to the study of the word, for as much as without God's secret working, nothing can be brought to pass. Let the authority of Ecclesiastical discipline be in force, that neither hypocrites, nor open naughty packs, may have any place in the Church. Let the study of love, and liberality toward the poor, reign amongst us, that the household of faith through our covetousness, be not gased on, like public stages of beggary. Because these things now a days, are not only neglected, but also perverted, it is no marvel, that we see so little fruit of the doctrine of the gospel. Let us therefore settle ourselves hereunto, with all our hearts, and our Lord, and saviour jesus Christ will help our studies and endeavours: to whom be praise, honour, glory and power for ever. Amen.   

The xxxv Homely.  THAN the chief priest rose up, and all they that were with him (which is the sect of the Sadduceyes, and were full of indignation, and laid hands on the Apostles, and put them in the common prison. But the Angel of the Lord by night opened the prison doors and brought them forth, and said: Go and stand, and speak in the temple to the people all the words of this life. When they herded that, they entered into the Temple early in the morning, and taught. 
THat Oracle of David the King and Prophet, 
Psal. 110.  saying that Christ should reign in the midst of his enemies, is very wonderful. Hereof we gather that Christ shall rule in this world, yet so, as he shall never want those, that shall go about to subvert and overthrow his kingdom. Examples hereof we may every where see in the Scriptures, and Ecclesiastical histories. But most manifestly of all others, is it seen in this present Book, where, in the report of the Apostles acts and description of the primitive Church, Luke always joineth these two things together (that is to say) the success of Christ's kingdom, and the furious rage of the ungodly against the same. These things serve to the end that we should neither be offended at the Cross and adversity, whereof Christ so often times hath given us warning, neither hope for any continual peace and tranquillity of the Church in this world, but that we should even then prepare ourselves to the cross, when the Church seemeth to be most in safety. Whereunto this present history is chiefly to be referred. For Luke a little before, setteth forth unto us a flourishing state of the Church, showing us what authority it grew in, and how it increased day by day, in so much that the City of jerusalem was now to little to contain the kingdom of Christ, because it began to be carried abroad among strange Nations. But among these so many and prosperous proceed, there followeth a grievous persecution and great danger, because Christ gave his enemies such power that they laid hands on the Apostles and put them in prison, thinking also to put them unto death. Yet these things serve more to comfort us, than to fear us, because the Lord so presently helped the Apostles, being in danger, for the glory of his name. But that we may receive the more utility and profit hereby, first we must consider the enemies of Christ and the Apostles. Then how the Lord did elude and frustrate their enterprise. And last of all, we will declare what the Apostles did, after they were delivered from the peril they were in.  

1 The enymies & persecutors of the Church.  Luke writeth diligently of the enemies and persecutors of the church, and of their enterprises. For he saith, the high priest rose up against the Apostles, and not he alone, but all his complyces and fellows, and they that were his nearest friends and familiars, and these (saith he) were of the Sadduceyes' sect, that we may perceive what corruption reigned now among the jews, when they were supreme heads of the Church, to whom the resurrection of the dead (which is the chief article of our faith and religion) seemed but a game and pastime, 
1. Cor. 15.  as we have often times declared. And surely, if they had not been utterly void of all religion, either the sincerity of the Apostles doctrine, or the reverent majesty of the congregation, or the wonderful worthiness of miracles, and so great concursse of all sorts of people to the kingdom of Christ, might have moved them less to have raged. But Luke declareth also what incensed them. For he saith they were full of zeal, that is, envy and indignation. For they could not abide them to be had in prize and estimation, by whose doctrine their honour and advantage was defaced. Yet is it no doubt, but they made the zeal of God, and the public commodity of all the people, to be the pretence of their private affections, as we read Caiaphas and his complyces did before. Whereunto came this zeal? so far that they laid hands on the Apostles, and commanded them to the common jail, as breakers of public peace, and open malefactors. These things must be applied to our times also, because it is manifest all things are written for our sakes, that we may have instruction, 
Rom. 15.  and comfort thereby.  
First this example teacheth us, who are always like to be the greatest persecutors of Christ's truth. 
From the company of the Priests, come the greatest enemies of the truth.  Truly, they which glory in the title of Priesthood, and will be taken for the chief heads of the Church, and aught chiefly to maintain, and preach the truth. But as soon as under pretence of Religion, they begin to seek their own gain and lucre, then can they neither believe themselves, nor yet suffer the light of the truth whose brightness discloseth their naughtiness, and deceit. And such for the most part are these saducee, yea the Hogs of Epicures heard. For unless they thought the things written in Scripture touching Heaven and Hell, the immortality of the souls, and the resurrection of the dead, more vain than fables: they would never neither so wickedly corrupt the scriptures, with their traditions, nor yet so impudently turn religion into private lucre and advantage. 
1. Thes. 2.  Therefore Christ and the Apostles, show us how Antichrists place and Sea, 
1. john. 1.  should be even in the very church that we might perceive from whence most danger were to be looked for and feared. And if we well mark these times, it shall appear they only have been the enemies of the doctrine of the Gospel, and kingdom of Christ, which heretofore have been thought to be the chief heads of the Church. For it is evident that the matters attempted by Princes and Kings, were done for their sakes, and by their procurement and instigation. This thing offendeth many in these days, and make them think that the doctrine in our Churches is not the truth, because the Popes and bishops are enemies thereto. But great folly it is to be offended with that which hath been the most usual and common thing, since the world began, as other whers hath been declared.  
But we must as diligently consider with what craft, 
The crafts of the enemies of truth.  and weapons these men fight. Where first is to be noted how egregiously they can counterfeit the zeal of God, whose glory they lament to be trodden under foot, and his Church to be so dangerously divided. But this is but a corrupt zeal, as we see in Caiaphas, to whom the confession of truth which Christ uttered, seemed blasphemous and intolerable. So, nothing seemeth so impious and intolerable to these our heads, as that that tasteth of the truth of the Gospel, and is repugnant to their proud tyranny and advantage. And it appeareth even by this place, that we aught to have no better judgement of the zeal of our enemies, because that as the Bishops of the jews, could bear with the mad errors of the Saduceyes, so they would help to bring down Christ: so these men can bear with the wicked sale and mart of holy things, condemned by the Pope's own Canons, with the scorcing of God's doctrine, with horrible perjury, whoredom, and all kind of unbridled living, so that those things that pertain to their vainglory, and advantage, might be left alone & untouched. But to grant them, that in deed, they have a zeal to the glory of God, yet can they not be excused, but are like unto the jews, 
Rom. 10.  which as Paul saith, had a zeal of God, but yet were void of all knowledge and truth. For GOD will not have us follow our own zeal, but his word, which for this cause he hath witsafed to reveal to all ages, to the intent no man should follow the suggestions of the flesh, and wisdom of man. But what manner of zeal these men had, may be judged by the success of the thing. For they that were Stewards of the word of God, and aught with arguments of Scripture, to have brought them that erred into the way, and to have convinced the gaynesayers, as men having forgotten their duty, turn unto force, and shut them in the common prison, which as yet were convicted of no fault or crime. And this is it that Christ laid to their charge, when they came out armed with sword and Clubs, 
Luke. 22.  to take him whom they daily heard teaching in the Temple, where he aught to have been convinced, 
john. 18.  if he had taught any thing repugnant to God's truth. Nay, they used open force, even in their Counsel, in that they suffer the high priests servant to strike Christ on the cheek without check. Histories declare how they have fought these many years with the same weapons, against the doctrine of truth. Neither need we to heap many examples together, because that one fact of the Counsel at Constance is sufficient, which the heads of the Roman Church committed against that holy martyr of Christ john hus, whom neither his safe conduyct, neither the emperors majesty, neither law of arms, neither entreaty of the godly, nor threats of the Bohemians, could deliver out of their bloody hands. And our masters and Bishops in these days, use no arguments more often against the Teachers of the truth, than to arm Princes against the same, and those that teach it, and then think they are notable defenders of the Church, when they persecute the true Church of Christ with fire and sword. To speak nothing in the mean season of such as say the examination and hearing of these matters, appertain nothing to Princes, and so hale they the martyrs of Christ to their execution, without hearing their cause, first cutting out their tongues, because they shall not declare their faith and cause of their death, to the people looking on. But how far these men pass the tyranny of the jewish Bishops: so much more grievous shall that punishment be that Christ hath ordained for them, whose kingdom can be oppressed by no force of man.  

2 God disappoynteth his enemies purpose, and delivereth his.  This doth the other part of the story declare, wherein is showed what the Lord did in the mean while, who might seem to have cast of all care of his Church, and suffered his enemies to long. But he neither sleepeth nor forsaketh those that be in danger, for his sake. For the Angel of the Lord came, who neither feared the authority of the Priests, nor yet the law for breaking the prison, but openeth the doors, bringeth out the Apostles, and commandeth them to return to the Temple, & there to preach the words of life, that is to say, the Gospel of jesus Christ, in whom only life is to be had. These things teach us, how God hath a care for those that be his, and that his word cannot be bound, although his Ministers lie bound in prison. For the breath of God breatheth where it will, and is not subject to the judgement of the world. And Paul saith that he lieth bound, but that the word of God cannot be bound. Let no man therefore be offended with the imprisonment of the Ministers of God's word, 
2. Timo. 2.  not not with their death, seeing the setting forth of his word dependeth not of us, but of the pleasure and power of God. It shall be good, more diligently to consider the manner and end of this delivery.  

The Angels are the Ministers & keepers of the elect.  In their delivery this is chiefly to be observed, that God would have the prison doors opened, by the ministery of an Angel, which he might many other ways have brought to pass. But God would this way testify and declare the great dignity of his elect, whereas not only the inferior and earthly creatures, but also the heavenly spirits and Angels, are appointed to do them service. We are taught by many places of Scripture, to gather a general rule hereof. Paul verily teacheth us that the Angels are ministering spirits, sent out for the service of them, which shall be heirs of salvation. 
Hebr. 1.  And that saying of David is well known: The Angel of the Lord tarrieth round about them that fear him, and delivereth them. 
Psal. 34.  And that which the malignant Tempter expoundeth of Christ only, is to be referred to every one of his members, whom God hath commended to the charge and custody of the Angels, that they should not dash their foot against a stone. 
Psal. 91.  And there wanteth not examples of them which have been helped by the visible ministery of Angels. Loath was delivered from the burning of Sodom by the angels. jacob ●eeth an host of Angels, 
Gene. 19 Gene. 32. 2. Reg. 6. Daniel. 6.  and perceiveth himself in safety by their aid and secure. Whole armies of Angels deliver Elizeus out of the hands of the Assyrians. Daniel confesseth the Angel of the Lord did shut the mouths of the Lions, that they could do him no hurt. 
Dan●. 6.  An Angel many days faithfully served Thobias son, in visible shape and likeness. An Angel smiteth the first born of the Egyptians, and guideth the people of Israel through the wilderness. And it appeareth Ezechias was delivered from the siege of the Assyrians, by the help of an Angel. 
Esay. 37.  These examples and such other like, are rehearsed, not to th'end we also should require the ministery of Angels, in visible wise, but that we should not doubt of their aid and help, although they appear not to us. We many times find this true, when we be delivered from secret dangers, and so escape unknown jeopardies, without all counsel or help of man. Let us therefore acknowledge the dignity of our nature and condition, wherein we be set through the benefit of God's grace. Let the same serve for our comfort, that we despair not in adversity, and for our instruction, that we offend not through our impure and naughty life the Angels, and so drive from us so holy and necessary a succour and defence.  
Furthermore, the Angel showeth the end why they are delivered, 
The end of delivery.  where he says to the Apostles, being brought out of prison: Go and stand, and speak in the Temple, all the words of this life to the people. He appointeth them therefore to return to the execution of that office and charge, that Christ had put them in, and co mmaundeth them to their uttermost power, to set forth the kingdom of Christ, whose aid and help they now presently had proved. 
Psal. 50.  This agreeth with God's commandment in other places, that being delivered out of any distress, we should glorify him. For this was not spoken only to the Apostles, but appertaineth indifferently to all men. For God will have all men diligently to apply their vocation, and being delivered out of danger, to return thereunto with the more fervency, the longer they have intermitted it. Therefore their offence is grievous, which being delivered from sickness, or poverty, or other kind of calamity, give themselves unto vice and naughtiness, and pollute the name of God with impurity of life, who seem unto me to be like those soldiers, which being sent out to take Christ, when they were cast to the ground by his secret power, yet when they were permitted to rise again, laid hands on him, and bound him. And their offence is not much less, who when they have once or twice been in danger for the name of Christ, as though now they had done all their duty, shun all dangers that after may ensue, and avoid all trouble that may betide us, for Christ's sake. And yet there be that offend more grievously than these, who to keep themselves out of danger, fear not to deny the truth. But we should after Paul's example finish our race and course. For it is not in our power to appoint ourselves an end of our labours and travail, but we must abide the pleasure of the Lord, who although he defer his help for a season, 
Abac. 2.  yet will he not fail them that firmly and constantly trust in him. And he is not meet for the kingdom of Christ, which having once set his hand to the plough, looketh back again, 
Luc. 9 Math. 24.  but he shall be safe that continueth to the end.  
It is chiefly to be noted, 
The Gospel is the word of life.  how the Angel calleth the Gospel of jesus Christ, the word of life. It is adorned with divers other names in the Scripture. For it is called the word of grace, because it declareth the grace of God given us in Christ. Paul calleth it the word of reconciliation, because of Christ, 
2. Cor. 5.  who hath reconciled God the father unto us. He also testifieth, that it is the power of god unto salvation. In another place it is called the word of truth, 
Rom. 1.  and salvation. But this is the excellentest name, where it is called the word of life, which is the proper and peculiar name belonging to it. 
1. Pet. 1. Esay. 40. john. 6.  For both that immortal word liveth and reigneth for ever, and giveth life to all men, which vouchsafe to embrace it with true faith. For it preacheth to us jesus Christ, which only hath the words of eternal life. It showeth us and giveth us in him all things necessary for our life. In him we have forgiveness of our sins, satisfaction, righteousness, sanctification, price of our redemption, and whatsoever other like. And this word doth not only regenerate us into the sons of God by faith in him, but also giveth us being now regenerated, the spirit of adoption, by whom we cry Abba father, 
Rom. 8. Ephe. 1  which is the infallible pledge of our salvation. And for this cause the doctrine of the Gospel, excels all the wisdom of the world, because it is the guide of eternal life, where the professors of other sciences, cannot safely promise' us the safety of this present life. Therefore it is truly compared to a most precious pearl, and to an incomparable treasure, for whose cause all men that desire true salvation, aught willingly to loose and bestow all their goods. Again, because for Christ's sake, who is life and salvation, the Gospel is adorned with so singular a title, all those doctrines aught to be reputed for deadly and pestiferous, that obscure the merit of Christ, and pull men's minds from the faith in him. Which doctrines whosoever profess, they are thieves and murderers, both for that they rob Christ of his glory, and also for that in steed of the word of life, they give unto the simple followers thereof, the deadly poison of man's traditions.  
But let us return to the Apostles, who as Luke writeth, obeyed the angels commandment, 
3 The Apostles obey the Angel.  and by and by in the morning went into the Church, and preached there. Yet many things might have persuaded them the contrary, both because of the late danger they had been in, and the tried power of their adversaries, which they knew would no way sooner be provoked, than with their preaching of the Gospel. Furthermore, by this fact of there's, they might seem to bring all the congregation beside in danger, in kindling their enemies rage with fresh matter. But so little are they hereby let from their purpose, that without further deliberation taking, they obey the commandment of God. Their obedience is set forth for an example to us. For it is a general rule of God, that we do not that which seemeth good in our own sight, 
Num. 15.  but that we fulfil his commandment. And there is no greater nor more hurtful plague, than to take our flesh to counsel, where God hath expressed his will by plain commandment: which thing, the example both of Saul and others, abundantly declare. And Paul many times witnesseth, that the obedience of faith is the mark and end of preaching the gospel. 
2. Cor. 10. Rom. 1.16.  Therefore whosoever cast this obedience away, and hearken to the counsels of the flesh, surely they glory but in vain in the Gospel and faith of Christ. Wherefore, let us apply the example of the Apostles to ourselves, and let us diligently execute that thing that God hath commanded us, not regarding the tyranny of the world, and then jesus Christ shall not fail of his help and secure in our godly enterprises: to whom be praise, honour, glory and power for ever. Amen.   

The xxxuj Homely.  But the chief Priest came, and they that were with him, and called a Counsel together, and all the Elders of the children of Israel, and sent men to the prison to set them. When the Ministers came, and found them not in the prison: they returned and told, saying: The prison truly found we shut with all diligence, and the keepers standing without before the doors. But when we had opened, we found no man within. When the chief Priest, and the ruler of the Temple, and the high Priests heard these things, they doubted of them, whereunto this would grow. Then came one and showed them. Behold, the men that you put in prison, stand in the Temple, and teach the people. Then went the Ruler of the Temple with Ministers, and brought them without violence, for they feared the people, lest they should have been stoned. 
WHen that King and holy Prophet David purposed to describe the kingdom of our Redeemer and Saviour jesus Christ, taking his beginning of the furious attempts of wicked enemies against the same, he saith: why do the heathen so furiously rage together, and why do the people imagine a vain thing? The Kings of the earth stand up, and the Rulers take Counsel together against the Lord, and against his anointed? 
Psal. 2.  Let us break their bands a sunder, and cast away their cords from us. He that dwelleth in heaven, shall laugh them to scorn. The Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Whereby we are taught that the attempts of Christ's enemies, are not only vain, but also ridiculous, and to no men more dangerous than to the authors, and beginners thereof. Many ensamples of such attempts might we bring forth, amongst which, this is one of the chief that our holy writer Luke now proponeth. For the Apostles were apprehended at the counsel and instigation of the Bishops, and were put in the common prison, not only under lock and key, but also are safely kept with watch and ward. The next day after in the morning, the Bishops come together, and call an assembly or counsel, consulting which way they may quench the fire of the Gospel. But the Lord from above laughing at them, and meaning to make all the world laugh at them, by the help of one Angel, delivereth the Apostles out of prison, and marvelously eludeth the counsel of their enemies, who thought themselves crafty and wily enough. But because it seemed good to the holy ghost, to describe all the parts of this history: we also must think no study or diligence to much, to search them out, because we may receive much profit by our travail therein.  
First therefore, let us consider the Counsel, 
1 They use pretence of a Counsel against the Apostles.  to the which we said they busily addressed and hied themselves: the circumstances whereof being considered, we shall perceive all things declaring a show and countenance of a lawful Counsel. The chief in the Counsel is the high Priest, who in these cases was appointed of God, to have the highest authority, and who by God's appointment was most to be obeyed. For sentence of death was long ago given against them, 
Deut 17.  which dared obstinately despise the Priests saying. To him be adjoined the other Priests, lest any man might think the Bishop did any thing of his private affection. And lest any man also might suspect the whole order of Priests, the Elders were also called, the institution of which order, was long before appointed of God, and represented the form of the whole Church. 
Num. 11.  Furthermore, they take unto them the captain of the Temple, with the other public Officers, that because they would seem to do nothing against the common weal. These things being thus ordained, what letteth now that this should not be a Counsel lawfully gathered together? Surely touching outward appearance, you can easily require none other thing. But if a man regard the end of all this doing, it shall appear they were not gathered together by the holy ghost, but by the instigation of Satan, and that therefore no good or godly person aught to obey or submit himself to them. For they assembled together to oppress the truth, and they go about to overthrow the kingdom of Christ by conspiracy.  
This place teacheth us to judge of counsels, which are now a days, in every man's mouth, 
Of Counsels  because many suppose, controversies of religion, can not be decided without a general counsel. Touching whose opinion, as I will not now dispute, so it seemeth to me it would be very profitable, if such a free and general counsel might be obtained, wherein all controversies might be concluded, by the only word of God, such as was the Synod of the Apostles, whereof shall be spoken in the xu chapter, and such as we know, those old counsels were of Nicaea, Constantinople, Ephesus, and Chalcedon, and such other as the godly Emperors, by their authority governed and ruled, lest the ambition of Bishops might kindle more contention. But whether we may hope for any such like, in these days, I can not easily tell, because I see, none of the contrary part, contented to forsake their possession of the Church wrongfully usurped, nor willing to submit themselves to the judgement of others. Again, if we consider, what counsels have been, these many years, since the Bishops of Rome gate the supremacy, over the Church, no man that is in his right wits, can look for any goodness to come of them, because they observe not so much as any outward show of a lawful counsel. For to begin with the chief point. Their counsels use to be summoned and called, by the Bishops of Rome, whose supremacy is not ordained of God, and is most contrary to the glory of Christ. They also will be the chief rulers, Precedents and judges of the counsel, which aught rather to pleat their cause, and to give an account of their stewardship, which many years now hath been required of them. They have Bishops sitting which them, not such as Paul requireth, but such as the God on earth useth to created: from whom, if a man take their peevish and stage play apparel, and vain names and titles, they shall have nothing left, that representeth any show of bishoply duty, or dignity. And they only have authority to give sentence, which are not worthy, the lowest room in the Church, but are by God's sentence, long since excommunicated. For the Prophet affirmeth, that the Chanaanites, 
z●ch. 12. Io●n. 2. Math. 21. Apoc. 21.  that is to say, sellers of holy things, shall have no place in the lords house. And such as they, did Christ long since drive out of the jewish temple. And Christ saith in his revelation, that Infidels, Murderers, Whoremongers, Wytches, Idolaters and all liars, have their place prepared in the lake burning with fire and Brimstone. And who I pray you, 
Apoca▪ 21.  is so impudent, that will deny, but a many of them are polluted with these vices, which yet have only the power and authority to judge matters of religion. And although they use to call Emperors, kings and princes to their counsel, it skilleth not because it is evident, they have all sworn obedience to the Pope, and are not accounted for Catholics, unless they give up themselves wholly to the Sea of Rome. Wherefore, this outward show representeth no lawful counsel, but with a vain visure, beguyleth the simple and unwary. And if a man mark the end, whereunto they refer all thing, it shall appear more plainly, that they seek only the oppressing of the truth and the gospel, than needeth with many words to be declared. For this doth the blood of the Martyrs of Christ testify, which they have shed, and most greedily thirst after. The wars whereof they have been the first authors, against the maintainers of the true faith, do prove the same. They confess the same in their Bulls, whereby they summon and call counsellors. For they so burn in hatred of the truth, that where they are wholly covered with hypocrisy, and furnished at all points, to cloak and dissemble all things: yet can they herein little or nothing dissemble, their great hatred, but openly profess, that which they long ago, have conceived against the Gospel. Therefore let them that desire the overthrow of Christ's church and kingdom, and will wittingly perish, submit matters of faith and religion to their judgement. But whosoever hath a care of his own salvation, of the glory of Christ, and safety of the Church, let him understand, that this saying of David chief belongeth to this place: Blessed is that man, 
Psalm. 1.  that hath not walked in the counsel of the ungodly, nor stand in the way of sinners, and hath not sit in the seat of the scornful.  
But let us let pass these matters, and come to the priests and Elders, 
2 God disappointeth the enterprises of his enemies.  who having consulted, about the Apostles, send their servants to the prison, to bring them before the counsel. And here the Lord against whom they strove, doth marvelously mock and deride them. For the servants find the Apostles delivered out of prison. They return to their masters, and so declare the matter, that they manifestly set forth God's help, and the miraculous delivery of the Apostles. For they say, they find the prison close shut, and the keepers diligently watching, and yet no man in the prison. What other could be hereof gathered, but that this was the work of God? For who was able so to have beguiled the keepers, and brought out the Apostles, without their knowledge? They are therefore not without a cause wonderfully vexed in their mind, and wot not what to do. For they feel the pricks of conscience, which use to take hold, even on the wickedest. But there cometh an other message, that more moveth and grieveth them. For there cometh one, that telleth them how the Apostles, are openly and boldly teaching in the Church, which could not but be occasion of great grief, to such ambitious men, perceiving that their authority was neither regarded, nor their power feared. This example teacheth us, how easy a thing it is for God, to frustrate the wicked attempts of his enemies. For who would have thought the Apostles could have been brought out of the prison, without the knowledge of the keepers? But that which seemeth impossible to man, is as easy to God, as the dust to be scattered with the wind. For he is able to beguile them, whom it seemeth, no man can beguile either by sleep, either by benumbing of senses, either by giddiness of head, or many other ways. Furthermore, they have them to witness and declare the miracle, whose help they thought to use in oppressing the truth. Therefore the same thing happeneth here unto them, that did at the first, when they sent their servants to take Christ, and they returned again, not only without him, but also gave a notable testimony of his doctrine. 
john. 7.  Whereunto that testimony was not unlike, that the soldiers gave of Christ's resurrection, whom they therefore hired to watch his grave, 
Math. 28.  because he should not rise again. Like examples we read everywhere in the scripture. Pharaoh went about to oppress and destroy the children of Israel. And yet he brought him up in his own house, and set him on his lap, whom God had appointed to be the deliverer and revenger of his people. afterward, when he set the Magicians against Moses, 
Exodus. 8.  he heard them openly testify, that the finger of God wrought by Moses. And this is also like where Balaam hired by the king of Moabytes, 
Numer. 23. and .24.  to curse the people of Israel, was enforced, whether he would or not, to bless them. What shall we speak of Achab, who most cruelly persecuting the Prophets of God, cherished and reverenced the most faithful Patron of the Prophets, and the very only Maecenas of those days, amongs the Lords of his Court? I omit infinite examples of like sort, which might be brought both out of later, and ancient histories, besides those, whereof we have daily experience, I thought good to admonish the faithful servants of Christ, by these only, that they might diligently mark and observe the like. For great and very profitable is the use of these examples. For first, they comfort us in adversity, in that we see man's power far inferriour to Gods, and that man's enterprises, can not hinder the purpose of God. Next, they profit us to frame our life after, that we rashly withstand not God's providence and ordinances. For what is impossible to God, which in times past, so merueylous●y did frustrate and disappoint the attempts of the men in the beginning, with the wonderful division of tongues, and not so few times as once, by the ministery of one Angel only, made kings and princes to be laughed at of all men. Wherefore, to humble ourselves under his mighty hand, is both safest and profitablest for our health and salvation.  

3 The Apostles are brought back again before the counsel.  Further, let us consider the priests, and other that sat in this counsel, which yet have not learned to give place unto God, and not content, that their folly is now opened to all men, show yet an incurable impiety of mind. For the Captain of the Temple being sent by them, bringeth the Apostles without any resistance, before the counsel, abstaining in deed from violence, not that the consideration of God's work and miracle made them ever the meeker, but because they feared lest the people would stone them. Here we have to consider, not only the priests and their complyces, but also God and the Apostles.  

The blindness of the wicked is incurable.  In the Priests and Captain of the Temple, may be perceived the incurable malice, and perverse blindness of mind in the wicked. For it was said before, how they were in doubt and perplexity what to do. Whereupon may easily be gathered, that they were stricken with some perseverance of the thing that was done. But yet they go not on therein so far, to acknowledge the miracle with their heart, and to yield unto God. Nay, they return to their purpose, and (as the things following declare) go about to kill them, whom they saw, God a little before, had so marvelously saved. Many examples prove, that this is the disposition of all wicked. Pharaoh many times overcome with the majesty of God's miracles and grief of plagues, confesseth the God of Israel, desireth Moses to make intercession for him, and promises he will accomplish the commandment of God. By and by, he falls to his old usage, being ready to resist God again a fresh. And even as these men do here, so did they before in the resurrection of Christ. For when they knew it by relation of the soldiers, they would neither believe the truth, nor fear the invincible power of Christ, but bribed the soldiers with money, and spread false rumours amongst the people of him, as though Christ's glory could have been defaced by lying, whom the authority of the emperors majesty (in whose name the grave stone was sealed) could not keep within the grave. And would to God, we had only but old examples of this obstinacy, and found not every where now a days, such as neither by the judgements of God, nor testimony of their own conscience, are content to yield to Christ and his truth. This is an infallible argument of reprobation, and a worthy punishment of the contempt of God's word, which once by his Prophet, and afterward by Christ he threatened to his enymies, where he saith: ye shall hear in deed, but you shall not understand, 
Esay. 6. Math. 13.  you shall plainly see, and not perceive. Harden the heart of this people, stop their ears, and shut their eyes, that they see not with their eyes, hear not with their ears, and understand not with their hearts, and convert and be healed. These things aught to fear us, that we continue not in hatred of the truth, the end whereof hath so evil success.  
We are further taught, 
The wicked can not do what they list.  that the wicked can not alway do that they would, but that they many times are bridled by the secret power of God. For hereof cometh it to pass, that the Captain and his soldiers hold their hands, fearing lest the people would stone them. So he that thinketh he may contemn God without controlment, fears the common people. This is always the property of the wicked, that their judgements and the godlyes be divers. For the saying of the godly and faithful person is this: The Lord is my light and my salvation, whom then shall I fear? The Lord is the strength of my life, of whom then shall I be afraid? 
Psal. 27.118.  The Lord is on my side, I will not fear what man doth unto me. 
Psalm. 94.  The voices of the wicked be these: The Lord shall not see, neither shall the God of jacob regard it. But these which have cast from them the fear of God, are compelled to fear mortal men, and many times their servants, yea their own children: and they which will not be led with the courageous fear of God, are vexed with the cowardly and slavish fear of most miserable men. So God revengeth his contempt. And this preposterous fear, is a worthy punishment for tyranny, set up against righteousness and truth. Which thing Magistrates desiring to continued in office with commendation, aught diligently to beware of.  
But some man may marvel, 
The faithful triumph under the banner of the Crosse.  why God would suffer his Apostles to be apprehended and brought before them again, whom a little before he delivered by the ministery of an Angel, was he no more able to defend them? Or passed he no more on them, who so diligently obeyed his commandment? Not so. For their great constancy declared God had a singular care of them. But God would hereby teach us, that the Godly must triumph under the banner of the cross. For where Christ hanging on the cross, overcame the world, with the Prince thereof, and also sin, death and hell: it were unjust, that we should desire an easier way of victory, but we must follow his steps, as Peter teacheth. This is a good remedy against the slothfulness and security of the flesh, 
1. Peter. 2.  always to be ready to bear the cross.  
And the Apostles show us a singular example of christian modesty, who being taken and carried away in the vocation of God, neither murmur impatiently against God, 
The modesty of the Apostles.  nor move the people to sedition against the magistrate. For they knew God would order all things wisely, justly, and to their behoof and commodity. They known that Christ's kingdom was not of this world, nor to be defended with worldly weapons. They known that God would assist them, if his glory and their salvation so required. Therefore they commit themselves to his care and tuition, and wait patiently for his help. All they are reproved by this example, which mutter against God, and dare over boldly reprehend his judgements. And as many also, as seek to maintain themselves by unlawful sedition, as though it made any thing to the setting forth of Christ's kingdom. We know in deed, that tyrants are sometimes punished by sedition, and that by God's just judgement, it cometh to pass, that they be a pray for the seditious, because they are not contented to use a moderate and just kind of rule towards the godly. But we never read, that the godly were authors of sedition, 
1. Sam. 24.26.  from which it appeareth David so abhorred, that he would not kill Saul his open enemy, because he would commit no heinous offence against the anointed of the Lord. I speak of private men. For the Magistrates office is an other thing, which if they be christians, must use the sword committed to them of God, chiefly for the defence of the godly and glory of Christ. And what Bishops and Ministers of the Church have in such a case to do, we are taught by the example of Ambrose, who when the Emperor commanded him, to deliver the Churches to the Arrians, and that thereupon, ensued not only the disturbance of the congregation, but also an uproar of the whole City, he would neither forsake the congregation being in peril, ne yet move or procure fight against the Emperor. His words unto the people amongst many others, were these: ye were afraid, lest I would forsake the Church, & leave you, for fear of mine own safeguard. But you may remember (he speaketh of the answer he made to the king's officers) what I have said: that I can not forsake the congregation, because I more fear the Lord of the world, than the Emperor of this world. Surely if any force should carry me from the Church, 
Among his Orations in the u book of his Epistles, after the xxxij Epistle.  my flesh might be put out of possession, but not my mind: that I am ready to do as the Priest useth to do, if he purpose to do as the Prince aught to do. Why therefore are you troubled? willingly I will never forsake you: enforced, I know not how to resist. I may sorrow, I may weep, I may mourn: Against battle, Soldiers, and the Gotthes, my weapons be tears, for such is the armour of a priest. Otherwise I aught not, nor may not resist: and to fly, and forsake the Church, I use not. etc. And when he was bidden by the officers of the Goths, to appease the people, he answered: In my power it is not to incense or move them, but it is in the hand of God, 
In his xxxiii epistle.  to appease them. I though good here in this place to note these things, that ministers may learn constancy, joined with true and christian prudency, by these things. In the mean season, it is every man's duty, constantly to abide in his vocation, patiently to suffer perils, faithfully to wait for the help of God, and then Christ will not fail us, which hath promised to be the defender of those that be his. To him be praise, honour, glory, and power for ever. Amen.   

The xxxvij Homely.  AND when they had brought them, they set them before the Counsel. And the chief Priest asked them saying: Did not we straightly command you, tha● you should not teach in this name? And behold you have filled jerusalem with your doctrine, and intend to bring this man's blood upon us. Peter and the other Apostles answered and said: we aught more to obey God than man. The God of our fathers raised up jesus whom you slew and hanged on tree. Him hath God lift up with his right hand, to be a Ruler and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are records of these things which we say, and so is also the holy ghost whom God hath given to them that obey him. 
ALthough God had delivered his Apostles out of prison, by the ministry of an Angel, yet he suffereth them to be apprehended and brought again before a Counsel of their most cruel enemies. For hereby he would teach us, that he is able not only to deliver us from dangers toward, but also to save and preserve us being in danger. This doctrine teacheth us, that we must not despair of our safety and Gods help, whensoever he suffereth us to be tempted with dangers and adversities, and taketh not from us that cup, which he once began to us of, that we should drink it up after him. For he is out of danger and safe, which dwelleth under the defence of the most high, and under the shadow of the almighty, 
Psal. 91.  although a thousand fall beside him, and ten thousand on his right hand. Luke in this present history giveth us an evident example hereof, where he declareth what they did with the Apostles in the Counsel: wherein we shall hear, they were whipped, and so escaped the hands of their enemies. Yet before the Evangelist cometh thereunto, first he describeth how the Priests accused the Apostles, and how they answered and defended themselves. Hereof at this present we purpose to say so much as the Lord shall give us grace and leisure for.  
The Apostles are accused by the high Priest, 
1 The high priests accusation against the Apostles.  who also is the chief judge in this controversy. Neither doth he so accuse them, as though it were a matter doubtful, wherein they had offended, but his intent is with great exaggeration of words to fray them, and almost to overwhelm them, as people convicted of heinous offences. For he saith: Did not we straightly command you, that you should not teach in this name? And behold you have filled jerusalem with your doctrine, and intend to bring this man's blood upon us. By which words, if they be well marked, we shall perceive, the Apostles are accused not of one, but of divers most weighty offences. For first, they accuse them of contumacy and disobedience, because they continued preaching, 
1 Disobedience.  against the manifest Edict and decree of the sacred Counsel. And this was no small offence, because the authority of the high Priest was of great account even by God's appointment, and it was death to resist him. 
Deut▪ 17.  Furthermore, they might be called transgressors and breakers of God's constitution, in that neither being called nor anointed, they took upon them so boldly the priests authority, and to teach as we read Corah with those of his conspiracy did. 
Nu. 16. etc.  And that the Bishops had a special care, that none should thrust themselves into the room of teachers, except they had taken their orders of them, after the accustomed manner, appeareth by this, that they oftentimes demanded of john the Baptist, 
john. 1.2.18 Math. 21.  and of Christ, who gave them authority to teach as they did. But the second crime is more grievous, where they say they had filled all jerusalem with their doctrine. 
2 False doctrine.  For this is as if a man would say. It is an heinous offence that you have thus continued teaching against the Counsel's decree. But in that you have spread abroad yours, that is to say, a new and false doctrine, this is by no means to be suffered: forasmuch as God in the beginning appointed them to dye, 
Deut. 13.  that were authors of any false doctrine. To these they add yet a third offence, more heinous & grievous than the rest, 
3 Sedition.  where they say: you mean to bring this man's blood on us. For by these words, they charge them with sedition, as though therefore they preached to the people that jesus Christ was unjustly put to death, because they would incense and move the minds of the people against them, as open tyrants. But it is a marvelous matter that they now so much abhor to be charged with Christ's death, seeing before pilate they took upon them with solemn protestation, all the fault thereof. For when they perceived pilate somewhat slack to pronounce sentence of death against him, because it stood not with his conscience, they cried: His blood be upon us, and upon our children. And now as though they had forgotten all this, they think they are much wronged to be counted the authors of such an offence. This is the perpetual guise of the ungodly, that although they glory in their wickedness, (as the holy Psalmist saith) and seek praise of their mischievous acts, yet will they not have them reproved and accused by the word of God.  

The pride of Antichristian Bishops.  But chiefly we have here to consider the tyranny and insolency of false and wicked Bishops, which when they have got the supremacy in the Church, under the colour of God's ordinance, dare exact and require what pleaseth them, and will have men obey their commandments without further ado. Hereof came it to pass, that they thought the Apostles had so grievously offended, because they continued teaching contrary to their commandment. And would to God this tyranny had reigned but in the days passed only, and did not in these days also bear to great a swinge. For since the Bishops of Rome have persuaded the people, that they be the lawful successors of the Apostles, and that it is said unto them: he that heareth me, heareth you, I will give you the keys of the kingdom of heaven. etc. We see how they are go so far, that they have not only changed laws and times (as Daniel prophesied long since Chap. seven.) but also they say they are not to be reprehended, though they should by heaps tumble men's souls into hell. See the xl Distinction Chapter. If the Pope. O shamelessness, O blindness. And yet even in these days when they see their juggling and craft disclosed by the light of the Gospel, they dare require obedience of us, and strive most eagerly for them, where they aught with all diligence to defend both their own liberty, and there's which are committed to their charge, of which liberty Christ is the author.  
Let us also here mark what crimes the Ministers are commonly charged with. For the world holds his own, 
What crimes are w●nt to be laid to the ministers.  and striveth against the truth at this day even with the same weapons, and sleights that it used at the beginning. Disobedience and contumacy was always laid to the charge of God's Ministers, and that they would be Lords and Rulers, and obey neither Princes proclamations nor Counsels decrees. They were also called deceivers and beginners of sedition, as men delighting in tumults and uproars. There are many examples hereof in Moses and the Prophets. 
1. Reg. 18.21.  Achab calleth Elias the disturber and troubler of the people of Israel, and saith he is his enemy. He saith also he hateth Micheas, because he prophesieth nothing but adversities and troubles towards him. 
1. Reg. 22. Amoz. 7.  Amos is accused to jeroboam, for that the City and whole Country could not away with his sermons. They lay to jeremies' charge, that he fears the minds of the soldiers with his sermons, 
jere. 38.44.  whose strength served for the defence of the Country, and they openly say he was the cause of all the adversity & trouble that they suffered. What things the enemies of Christ laid to his charge, are more manifest than need greatly to be rehearsed. It is no marvel therefore, if the Apostles be charged with the like, and as many as in these days follow their steps. Let no man therefore to rashly believe those which lay such faults to the Ministers charge, but let him search the truth, that he be not deceived through to rash judgement. In the mean season, let us acknowledge the naughtiness of the world, and the ingratitude of the people, who being blinded, take them for their enemies, by whose ministery the benefit of salvation is offered them. But let us hear the Apostles answer, very Apostolic, and venerable, by reason of the gravity thereof, which may be divided into three parts. First they put away the crime of disobedience. Secondly, 
2 The answer of the Apostles.  they answer the other two objections briefly. And last of all, they declare the whole matter of Christ's kingdom, if happily they might win any of them unto the same.  
The fault of disobedience they excuse briefly, not denying they were forbidden to preach, but replying that they aught to obey God more than men. Which sentence they before also so propounded, that they made the Priests themselves judges thereof, because all men endued with common reason and understanding, might easily perceive the authority and truth thereof. But forasmuch as they perceive the Priests grown to such impudency, that they stick not to prefer their own authority before Gods, they boldly and plainly repeat the same again. In these words we may learn the true trade of obedience. 
The true trade of obedience.  For they deny not that men must be obeyed, to whom God hath given rule over us, such as be our parents, teachers, Officers, masters, and Lords, but that we must obey God more than them. They therefore appoint certain bounds and limits of obedience, within the compass whereof they must walk, which shall prescribe others what to do. For parents have left them their authority over their children. Magistrates have their power reserved by doctrine of the Gospel, over their subjects. And that authority which God hath given to the Ministers of his word, must not be broken or violated. And Peter in another place commandeth servants to obey their masters, though they be unreasonable and wayward. 
1. Peter. 2.  The like reason is also of people married, and of all others whom God hath made superiors over other. But if they begin to abuse their power and dignity, and will take upon them to command things contrary to the laws of God, and to the duty that we own him, we must then run unto the rule of Peter, & not suffer the authority of man, and counterfeitly show of God's institution, to prejudice or derogate any thing from God's commandment. For assoon as they begin to pass their bounds, and to resist God, they are but mere men, and not to be accounted as the ministers of God. But because we have spoken hereof before, let these few words suffice for this time.  

The doctrine of the Apostles is not new.  Secondly, they answer the other two crimes in one, saying: The God of our fathers hath raised up again jesus, whom ye slew and hanged on tree. In few words they dispatch two things. The first is, the God of our fathers hath raised up jesus: that is to say: we preach that jesus and saviour, which we have not imagined of our own head, but which the God of our fathers once promised, yea, whom he from everlasting ordained to be the saviour of the world. Therefore no man aught to accuse our doctrine, 
1. Peter. 2.  either as new or false. And I see none other cause why they make mention of the fathers, but for that they would put them in mind of the promises revealed to the father's concerning Christ. Where by the way, may be perceived the antiquity and infallible certainty of the Christian faith and religion. And we may use the same argument in these days, against them which accuse our doctrine of newness and falsehood. For why is it called new, which preacheth Christ that was promised from the beginning of the world? Why is it called false, which showeth us salvation in him that is the way, 
The Apostles be not seditious.  the light and the truth? The second is, where he speaketh of jesus, saying: whom you slew and hanged on tree. As though he should say: we go not about to bring upon you the blood of Christ, nor to charge you with his death. For you yourselves were the authors & principals of that heinous deed: you condemned him by your consents, & delivered him to pilate, you required him to be put to death when pilate judged him to be let lose. It was you that said: His blood be upon us, & upon our children. These things all men know, because they were openly done. And though we would hold our peace, yet the thing itself crieth out, and will not be kept hide. etc. We learn by the Apostles example with what constancy and liberty, we must cope with the professed enemies of the truth. It behoveth us boldly to defend the quarrel of the truth. We must also freely reprove their wickedness, that they think not men be afraid of them. For such is the nature of wicked Bishops, that the more they be feared, the more fierce they wax, because they think their craft is not yet espied. But if a man withstand them to their face, than their comb is cut. Hence springeth that constancy of the prophets, whereby they withstood most mighty princes. For this cause Christ, which was the myldest of all other men, seemeth to thunder, when he hath to do with the Scribes & pharisees, whom he known to be altogether incurable. Therefore their modesty is preposterous that now a days flatter Popes, & Bishops, who in deed are greater enemies of the truth, & worse than the jewish Priests. Howbeit, lest they might seem to neglect them, which perhaps might be won, they briefly set forth the whole history of Christ, and of our salvation, and confirm the same with most sure testimonies which is the third part of this Apology or defence. For they say: Him hath God lift up with his right hand, to be a ruler and a Saviour, for to give repentance unto Israel, and forgiveness of sins. And we be witnesses or records hereof. etc. In these words both Christ himself, and the manner and mean whereby he giveth us salvation, is described. And they say Christ is not only a saviour, but the Prince of salvation, exalted by the right hand and power of God. In the Scriptures, mention is oftentimes made, how Christ is a King and Prince, chiefly in the Psalms, and sermons of the Prophets. For hereunto belong the things read in the Psalms. ij. xlu.lxxxix.cx. etc. Mich. 5. And the Angel Gabriel seemeth to have alluded hereunto, where he saith: he shall sit in the chair of David his father, and of his kingdom shall be none end. 
Luc. 1.  Thus the holy ghost teacheth us that Christ is not only the minister of our salvation, but is the author which by his own power hath delivered us from the tyranny of the devil: also that he is so mighty a saviour, that no man is able to resist him. Neither did he by force take unto him that honour, but when he had most lowly humbled himself, that name was given unto him, that is above all names, 
Phil. 2.  in the which every knee should bow. etc. This serveth for our comfort in temptations. For where Christ is a mighty king, whom the right hand of God hath exalted, and to whom all power is given in heaven and in earth, 
Math. 28. john. 10.  it shall be an easy matter for him to defend us, neither shall any man take his sheep out of his hand. And as the impious rage of the Priests, could not let God from exalting him with his right hand: no more shall the wicked enterprises of Princes and the world in these days any manner of ways hinder or impair his kingdom and glory.  
They show also the way and mean how Christ giveth salvation, 
The way of salvation.  which all men must needs embrace, that are desirous of their salvation. This way or mean consists in two points, to say, repentance and forgiveness of sins, of both which it is written, Christ is the only author. That repentance is a conversion and turning of the whole man unto God, hath many times already been declared. This conversion unto God, is necessary for all men, because we all through sin have go astray, and daily serve from the way of salvation. But that this is no work of man's power, or strength, we are taught not only by the scriptures, but also by daily experience, and no man can be converted, except he be converted of God. See jeremy. 31. Lamentations. 5. This conversion Christ only, worketh truly in us, while he makes us new men by the seed of his word, and by the spirit of regeneration, illuminating us with the knowledge of God, and enduing us with a new and holy will, and giving us strength to do that, which of our own power, we should never be able to do. They are here confuted, which hearing repentance required, by and by, think the merit of their own righteousness, is confirmed and extol the power of free will. But what glory we in our own will, if Christ be the author of this conversion in us? And what I pray you shall we merit by our repentance, which are not able to repent, except Christ by his spirit stir us up, and lead us thereto. But although a man be converted unto God, yet herein is not our salvation perfit and full. For where we be sinners, we have need also of forgiveness and satisfaction, that nothing want to satisfy God's justice. But where we said even now, that we could not convert unto God, unless we were regenerated by Christ, 
Math. 18. Luke. 7.  much less can we satisfy for our sins. And Christ teacheth us, that our sins be such a debt as we are not able to pay. Wherefore, as in the first part, Christ succoureth our infirmity: so in this also he helpeth us. For by the merit of his death, he both purgeth the debt of our sin, and maketh us just in the sight of God, while he bestoweth on us that believe in him, his justice. For therefore he become sin for us, that we by his means should be that righteousness, 
2. Cor. 5.  which before God is allowed. And because both these things without the which no man can be saved, come by the benefit of Christ only, we most strongly gather hereof, that without Christ, we have no salvation, which is the cause that he comprehending the sum of the gospel in few words, teacheth, that repentance and forgiveness of sins, 
Luc. 24.  must be preached in his name. In the mean while, we learn also, how much they err, which under a pretence of Christ, seek to live lycentiously, or think he is any cause or occasion of dissolute conversation, where as he is the very only author of true and healthful repentance.  
Furthermore, they confirm their preaching of Christ, by testimonies, where they say. 
The Apostles and holy ghost be witnesses of the Gospel.  And we be witnesses of these words, and also the holy ghost, whom God hath given to them that obey him. And let no man think it rashly and insolently done of the Apostles, to allege their own testimony, before them, of whom they were accused. For, where Christ appointed them witnesses of his doings, 
john. 15. Acts. 1.  they might not refuse to do their duty in this behalf. And hereby their doctrine was greatly authorized, which no man by any means aught to deny, except he will accuse Christ of falsehood. But because the Apostles were not ignorant, that their testimony should be of little weight, before the Priests, they add an other testimony also, to wit, the testimony of the holy ghost, which holy ghost God giveth unto them, which be obedient unto Christ. And although all the believing feel his testimony within their minds, and by the same be assertayned of their salvation: yet chiefly these words be to be understanded, of the gifts and operation of the holy spirit, whereby he bore witness in the primitive Church, to the doctrine of the gospel. For by the power of the holy ghost, it came to pass, that the faithful spoke with new tongues, that they suddenly become new men, and that they wrought miracles, which things as we need not in these days, for as much as the Apostles doctrine is sufficiently proved: so, testimony of the holy ghost aught to suffice us, whereby we feel our minds confirmed, and through whose encouragement we cry Abba, father. But this is not negligently to be passed over, where he saith: the holy ghost is given unto them that obey Christ. And yet it must needs be that they were endued before this with the holy ghost, because without him, they neither could believe, nor obey. But in them the gifts of the spirit were augmented and increased, as christ saith: To every one that hath shall be given: Whereof we gather again, 
Math. 25.  that they cannot have the holy ghost which strive against Christ. For he confesseth, that the holy ghost is such a thing, as the world can not receive. 
john. 14.  Hereby it appeareth, why the operations and gifts of the holy ghost, be so rare and seldom in these days: for this cause verily: because there be so few, that endeavour to obey Christ. It becometh us by these examples to be stirred up, to the holy obedience of faith, that being endued with the holy spirit, we may go forward in all goodness, and attain to salvation in jesus Christ: to whom be honour, praise, power, and glory, for ever. Amen.   

The xxxviij Homely.  WHEN they herded that, they clave a sunder, and sought means to slay them. Then stood there up one in the counsel, a Pharisey named Gamaliel, a Doctor of law, had in reputation among all the people, and commanded the Apostles to go a side a little space, & said unto them. You men of Israel, take heed to yourselves, what you intend to do, for before these days rose up one Theudas boasting himself, to whom resorted a number of men, about a four hundred, which was slain. And they all which believed him were scattered abroad. After this man, was there one judas of Galyley, in the days of the tribute, and drawn away much people after him. He also perished, and all (even as many as hearkened to him) were scattered abroad. And now I say unto you, refrain yourselves from these men, and let them alone. For if this counsel, or this work be of men, it will come to nought. But and if it be of God, you can not destroy it, least happily you be found to strive against God. 
THe Evangelist Luke yesterday declared unto us, what crimes the high Priest objected to the Apostles, and how the Apostles answered them. Which history serveth chief to this purpose, that we might understand with what crimes, the wicked are wont to defame the truth, and the Ministers thereof, and also what constancy and boldness, it behoveth us to use in the defence of the same. Where the first and chief care must be for the duty, that we own unto God, that for any man's favour or pleasure we offend not against the same. Then we must take heed, that through our fearfulness, our enemies wax not the more insolent, as it appeareth their property is. Furthermore, we must constantly hold fast and keep the confession of Christ, that we be not ashamed of him before men, who was not ashamed to become man and suffer death for our sake. Now it followeth, what effect this answer or Apology had, with the wicked enemies of Christ: which is a very notable place, because it reproveth both the incurable obstinacy of the wicked, and also teacheth us, how easily God beateth down their bloody enterprises.  
First, 
1 Death devised against the Apostles.  speaking of those which had conceived an implacable hatred against the truth, he saith: when they herded that, they clave a sunder, and were as men ready to burst for anger. For it spited the proud and ambitious men, to see their authority so little regarded, and it seemed a thing to them intolerable, to here the truth of Christ, so boldly and stoutly defended. Therefore in the very presence of the Apostles, they consult, how to put them to death. And it is very like they rather used furious exclamations, than any grave deliberation. This example teacheth us, that the wicked and reprobate, which are hardened in the hatred of Christ, can no manner of way be mytygated and mollified. For such can not receive the holy ghost, who only hath power to altar and change the hearts, as we said in the last sermon. For although the outward word of God pierce their minds and touch their consciences, yet it hardeneth them, and maketh them the more fierce. And as great heat in the upper region of the air, dissolveth not a colder matter, drawn up thither, but maketh it congeal into ice: Even so the minds of the wicked, the more they are urged with the word of God, the more fierce they wax, and hard hearted. Or else, as the heat of the sun melteth the wax, but hardeneth mire and clay: so the word of God, wherewith the minds of the ungodly are wont to be taught and informed, maketh the ungodly more stubborn and froward. Not that the fault is in the word of God, but because the corruption of nature in the wicked is such, that it letteth & stoppeth the true effect of the word. Examples here of we have in Cain and Pharaoh, in Saul, and Achab, in judas the traitor, and infinite others, whereunto these men may also be adjoined, as the matter well declareth. Here let us learn what to judge of the men in our days, which manifestly utter their cankered hatred, against the word, where we are further taught, what an heinous offence it is to persecute the truth, especially if it proceed not of ignorance, and of a foolish zeal toward God, but of the instigation of most corrupt affections. This thing deserveth, that we are made unfit, for the medicine of God's word, which only is able to restore us to health and life.  

The end of Christ's enemies attempts.  Furthermore, this example teacheth us, what the wicked enemies of the truth, meaning and purpose is in their counsels: surely none other, but that the ministers of truth may be made out of the way, who alone they suppose hinder their desires & wishes. For this they all peculiarly think, that there is nothing more against them than the word of God, which reproveth their wickedness, whereby it cometh to pass, that they are not ashamed to show all their power against a few of simple men, and to strive with all their might and main against them, whom valiant men, and of haughty courage, would scarce vouchsafe to take any labour or pain about. But these men be of an other opinion, for they have persuaded themselves, that then they are safe, when they be no more troubled with the painful sermons of God's word. So Achab thought Elias only was his enemy, and the disturber of the people of Israel, and promised himself certain victory against the Assyrians, till he took Micheas to counsel, who as he was persuaded, delighted in nothing, but in telling of unlucky tidings. Even so these men believed they should then be free from the guilt of Christ's blood and in safeguard and sure, if the Apostles might be dispatched out of the way, that they could ring no more in their ears. And even now a days, if a man happen to demand of some men, what it is that most grieveth them, they only complain of the Ministers of God's word. And hereof cometh it to pass, that this world so rageth against the preachers of the truth, that it believeth they only are the disturbers of all public peace and tranquillity, which thing since it hath in all ages been done, let us not marvel at the usage of our days, nor be offended at the attempts of the wicked, of whom Christ hath so often given us warning. Let us rather arm ourselves with the spirit of constancy, fortitude, and patience, 
Mat. 10. etc.  let us also walk warily and circumspectly in the vocation whereunto the Lord hath appointed us, as Christ long ago hath taught us.  
But some man may marvel by whose help and intercession the Apostles were delivered out of the hands of their most cruel enemies, 
2 Gamaliel delivereth the Apostles from death.  and from the peril of present death. Luke showeth there stood up a patron and defender of them, one of their own bench and number, that is to say, Gamaliel, whose profession he diligently describeth. For he sayeth he was a Pharisey, which sect as it ascribed to itself a countenance of outward justice: so was it most adversary to the Christian faith and doctrine. Further, he was a doctor of the law, whereunto it appeareth he gave more study than the residue of his profession, & his study wanted not a profitable success. Beside this, he was of great authority, which made all the people to love him and reverence him. And that was a thing in this matter very commodious and available. For where the residue of them feared the people, his authority they could not reject, upon whom they knew all the Commons depended. He therefore being moved with the importunate devices of his fellow Phariseyes, and meaning to withstand their furiousness, commandeth the Apostles for a little while to stand aside, that he might the more freely entreat of this cause, declaring by this his doing, how much more prudent and wise he was than the residue, which in the presence of the Apostles so bewrayed the impotency and rage of their minds. Then by and by declareth he his judgement, whereby he mitigateth their moods, who judged the Apostles to be put to death. But before we declare Gamaliel his words, we have to consider how easy a thing it is for God to deliver his people from danger, seeing he can raise up for them defenders even from among their enemies; & by the counsel and authority of one man, can confound the enterprises & attempts of a great many. For as even now was said, 
john. 12.  no kind of men were more bend against Christ and his doctrine, than the Phariseyes, who had a good while before this, pronounced sentence of excommunication against all those that professed Christ. And yet of this College also was Nicodemus, 
john. 7.  who before this defended Christ's quarrel. Now cometh Gamaliel out of the same College, whose means it pleaseth the Lord to use, for the delivery of the Apostles. And this one man without any armour or weapon, only by prudent counsel dasheth all the devise of the whole counsel. There are other examples of like sort, which teach us to take a general doctrine & consolation hereof. Hereunto apertayneth it that Reuben only, who also hated joseph in his heart, 
Gene. 37.  yet afterward saved him from present death. To this may we add also how the Philistines delivered David, 
1. Sam. 23. Exodus, 2.  being enclosed on every side with saul's soldiers. What shall we speak of Moses the captain of the people of Israel, whom the daughter of cruel Pharaoh saved from drowning in the river Nilus? But it would be very long, if we should tarry in all the examples which might be brought. It behoveth us rather to observe the use of them, which is, that we be not feared with the attempts of men, which the Lord can forthwith bring to nought, to whose service we all are bond. Which one thing if men as well in general as particularly would think on, they would by no means suffer themselves to be pulled from fulfilling their vocation.  

3 Gamaliel his counsel.  Let us mark Gamaliel his counsel, full of wisdom in deed, yet such as wherein a man may perceive divers things wanting, which declare he was not yet fully instructed in the truth. Yet it pleased the Lord to use his help, and it is to be thought that he afterward grew to more godliness. His saying consists in three points. First he useth a pretty preface, whereby he apeaseth the furious, and exhorteth them to do nothing rashly or unadvisedly: Take heed to yourselves (saith he) concerning these men, what you intend to do. As though he should say: I hear that you determine they shall suffer death. But I fear your devise is to heady, and therefore to dangerous, I would therefore have some diligent and sober deliberation taken, that in our wrath we commit not that which afterward we may repent. This is a most profitable and in all ages, necessary admonition, that in our anger we do or appoint nothing. For the ancient writers said anger was an evil counsellor, as the which is a very frenzy for the while. And what goodness or equity may a man hope for, of a mad man? 
jacob. 1.  wherefore james most truly saith: The wrath of man worketh not the righteousness of God. And would God the authority of this sentence were as much in these days, as we read it was among the Ethnics. It is said of Augustus that he thought the company of Athenodorus the Philosopher very necessary for him, 

Erasmus among the Apothegms, or witty sayings of Augustus.  
Saint Ambrose upon occasion of a great slaughter committed by Theodosius commandment, at Thessalonica, enjoined him from thence forth▪ that sentence of death or banishment pronounced by him, should not be executed, till after xxx days following: that if wrath or fury had pronounced any thing unjustly, reason in the mean while might expend, and redress the same. See Theodor. in the Tripartite ix. book 30. chapter.   because upon his departure from him, he admonished him that he should decree or appoint nothing to be done in his anger, before he had first recited the Alphabet or names of the xxiiij letters. For the wiseman understood that wrath, by leisure, would cool and abate. And as notable is it that another of the Philosophers said to his servant that had offended him: Thou shouldst be beaten if I were not angry. But now a days among Christians, many think, that men in their anger may do what they list, and they go about under the cloak of anger, to excuse most heinous offences. And in deed if God had made us Bears or Lions, their excuse might take some place. But forasmuch as we be men, who aught to be ruled with the bridle of reason, and word of God, we shall be inexcusable, as many as let ourselves be carried and ruled with the lust of our affections. But chiefly men of authority and judges, must be mindful hereof, lest they being carried away with wrath, serve from equity and righteousness.  
Gamaliel his saying also is worthy to be diligently considered: Take heed to yourselves. etc. Why the Apostles case was in question, and their life in danger. But the wise man and diligent observer of God's law, perceived that judges commonly were more in danger through giving false judgement, than they that were accused. For what thing can chance unto them more acceptable than death, that change this mortal life for an immortal? But these judges provoke the wrath of God against them, which sitteth in the midst of them, as is written Psal. 82. and will not suffer their boldness to go unrevenged, which under the pretence of godly judgement, exercise unrighteousness. Therefore whosoever bear office, let them think this said unto them, and take heed to themselves, that being blinded with affections, they stray not from the track of righteousness.  
In the second part of his Oration, he intermeddleth examples, out of the which a little after, he draweth the arguments of his sentence. He first allegeth examples very prudently, and so telleth them, that at the first it appeareth not what he will conclude thereof, lest either they should not hearken to his saying, or without expending of it, reject it. Out of a great many he chooseth two specially, which as they were to all men known, so were they able most to move their minds: the one was of Theudas, 
Concerning Theudas and judas Galilaeus. See josephus book of the jewish antiquities, the .18. book 1. chapter. And second book of the jews wars, or else Eusebius in the history of the Church. 1. book. 3. chapter.  the other of judas of Galiley. josephus also maketh mention of them, but touching the order of the story, he much dissenteth from Luke, because he writeth judas was many years before Theudas, whom yet Gamaliel openly testifieth to have risen long before him. But the authority of an holy writer, must be of more credit with us than josephus, who it is evident, was deceived in many other things also, & whose writings might easily be corrupted and perverted. In the histories there is no difficulty, and Gamaliel his purpose is to teach none other thing thereby, but that none hitherto went unpunished, that took upon them the name and office of the Messiah, but that they with all their sect perished, which under this pretence went about to seek their own profit and advancement, whereof afterward he gathereth, that the like would come to pass by the sect of the Christians, if Christ had been a fraudulent and deceitful worker, and that therefore they aught to abide the judgement of God. etc. We have to observe in the rehearsal of these examples, what shall become of them which will not embrace jesus Christ the true Messiah. For such men commonly as are authors and beginners of such mischief, become a pray for seditious and wicked people. For who seethe not here that saying of Christ fulfilled: I came in my father's name, and you receive me not. If another come in his own name, 
john. 5.  him you will receive. Which thing we see cometh to pass also in these days. For the nature of the world is incurable, delighting and rejoicing in seducers and deceivers, and hating the Ministers of the truth continually. Therefore it cometh to pass by the just judgement of God, 
2. Thess. 2.  that they taste of effectual elusion, and wittingly and willingly run into destruction.  
But let us return to Gamaliel, to see how he useth these examples. 
A Dilemmas is a kind of argument consisting of two propositions or parts, either of which whosoever granteth▪ shall be catched in a trip.  For of these he gathereth the foundation of his sentence, whose proposition or conclusion is, abstain from these men, and let them alone. Which to persuade them, he bringeth his argument in form of a Dilemma, in this wise. This business whereof the Apostles (whom you judge worthy to die) are ministers and stewards, is either of God or of man. But whether soever it be, I think it good you abstain from shedding their blood. For if it be of man, and is governed none other ways than by man's counsel, it will fall of itself, as the examples of Theudas and judas within these few years passed abundantly declare. Therefore what madness were it to incense and stir up the ●urie of the Commons, to take that out of the way, which within a short space though no man set hand to it, will fall to the ground alone. But if it be of God, and be governed and ordered by him, it cannot quail by any force or counsel of man. For what is man, being but dust and ashes, able to prevail against God? Now, the end of this counsel must be diligently observed, the which while many neglect, they take occasion hereby of a most pernicious opinion, whereby (say they) no attempts be they never so wicked, no errors be they never so blasphemous, are by force to be kept under. Whereof can follow none other thing, but the overthrow of all discipline, aswell civil as Ecclesiastical. For the Magistrate shall carry his sword in vain. And in vain doth Paul appoint such Ministers in the Church, as shall not only teach the truth, but also be able to confute and convince the gaynesayers. Who will think that this so wise a man meant to lose all the sinews of Civil and Ecclesiastical government at once? It appeareth rather he had this meaning, to save the Apostles from the fury of the judges, and from present death, which he saw he should most commodiously do, if he showed them, that they could not without manifest danger conclude any extremity against them. For either they must fall in danger to Godward, if the Apostles doctrine were true, and they the ministers of God, or else of the commons, whose rage they were better to avoid, than to provoke, specially in such a matter as could not long stand, if it were but men's working. Furthermore, whether he understood the truth or not, he yet seemeth ambiguous and doubtful in his talk. Therefore their case is of a far other sort, which being illuminated with the true knowledge of the truth, aught by office to defend it, and to root out errors and wickedness.  

The counsels or purposes of God can not be letted.  In the mean season this aught to be to us as an Oracle, that we learn Gods counsels can be hindered by no force of men, but that man's counsel falls of itself. For God is eternal and immutable, so is his word eternal, 
Esay. 40. Psal. 33.  and can by no means be infringed. And David testifieth that God scattereth the counsels of the Nations, but establisheth his own counsel for ever. We have examples every where to prove the same. Saul long strived against the counsel of God, who had fully decreed to make David king of Israel. But the more he strived, the less he perceived, he prevailed, and found an evil end of his contending with God. But chiefly this thing is to be applied to matters of faith and religion. It is God's counsel and decree that his son whom he begat from everlasting, 
Psal. 2.  should bear rule over his holy hill, that is to say, the church. To him it was said: 
Psal. 110.  Sat thou on my right hand, until I make thy foes thy footstool. Satan from the beginning of the world, hath withstanded this devise and counsel. And in Abel (whom for this cause, we may call the first Martyr of Christ) began this persecution, which continued all the years following, and yet to this hour endureth. But the kingdom of Christ and the Church endureth also, 
1. Cor. 3. Math. 16.  because it is built upon that rock, against the which the gates of hell are not able to prevail. And if on the contrary side, a man consider the usage of the Gentiles, and that monstrous Chaos of idolatry, which most mighty Monarchies followed, confirmed by space of many years, allowed by the consent, almost of all people and nations, assaulted at no time by force of any man: he shall see it is fallen down of itself, and scattered abroad by the spirit and word of Christ. The like reason is of the holy scripture, which the Apostle calleth inspired of God. For if a man consider the profane writers, their Books surely were in great estimation, and had no enemies to make them away, yet the most part of them are perished, and scarce are the names of those books extant, which in times past most rich kings sought with great diligence, and bought full dearly, as is reported of Ptolomeus Philadelphus, 
Irenaeus in his u book against heresies. And Eusebius in his ecclesiastical history u book and viii. chap.  and such other like. But the holy books of Scripture so many times burned, banished, and hated of most mighty princes, are yet forth coming, and being almost translated into all tongues, be in stead of masters and teachers over all the world. Let these things therefore serve for our instruction and comfort, that we rashly do nothing against God, nor fear not the threatening decrees and ordinances of the world and of tyrants, against the kingdom of Christ. But let us so acknowledge God for our revenger and defender, that we may faithfully serve him in building up of his church, according to our vocation, as Coadiutours of jesus Christ: to whom be praise, honour, glory and power for ever. Amen.   

The xxxix Homely.  AND to him agreed the other: And when they had called the Apostles, they bet them, and commanded that they should not speak in the name of jesus, and let them go. And they departed from the counsel, rejoicing that they were counted worthy, to suffer rebuke for his name. And daily in the Temple, and in every house they ceased not, to teach and preach jesus Christ. 
Because it is so ordained, that all men of a certain natural instinct, are desirous of health & wealth, it can not be choose, but they must be much offended at adversity & tribulation, especially such as accustometh to rise because of religion. For it cometh to pass most times, that men judge of religion, according to the effect and success thereof, and accuse that religion of falsehood, whose professors they see exercised with persecutions and adversities. Wherefore, it is not so profitable, as necessary, that we be well instructed against all occasions of offences. Which thing is the cause that the holy ghost would have Luke so diligently write the afflictions of the primitive Church. Wherein chiefly is to be observed, what hath always been the state of Christ's Church in this world, and how through the present and faithful aid of the Lord, it hath in times past been preserved in greatest tribulations: that we neither be offended at the calamities of our days, as unwonted, nor despair of God's help, and preservation of his Church. This present history showeth us examples of both these things, the conclusion whereof the Evangelist now describeth, and first he telleth what the conjured enemies of Christ did, and afterward, what the Apostles did.  
Concerning Christ's enemies gathered together in the counsel, 
The Apostles are beaten with rods  Luke writeth thus: They agreed unto Gamaliel, and when they had called the Apostles, they bet them, and commanded them, they should not speak in the name of jesus, and let them go. He saith, they obeyed Gamaliel his saying, when yet they did two things, which he counseled them not to do. For they bet the Apostles with rods, and renewed their first decree, whereby they go about to prohibit the preaching of the Gospel. Yet they herein obey Gamaliel, that they put not the servants of Christ to death, as they had minded to do, yet could they not refrain, but beaten innocent men with whips and rods. Therefore it must needs be, that they were in a very great rage, which when matters seemed done and passed, was not yet quenched. But this is the very property of the persecutors of Christ, that when they seem pleased and appeased, yet secretly foster hatred and fury in their minds, and seldom will let any of Christ's ministers pass, without some mark of ignominy, or open punishment, lest they might seem unjustly to have risen against them, and for that they would put those that follow them in fear. So pilate, although he judged Christ to be innocent, yet would he not let him go, before he had scourged him. It is yet very comfortable, 
Luc. 23.  that the Lord so bridled their rage by the only persuasion of Gamaliel, that they dared not put the guiltless to death, whereof we gather, that the wicked can not always do what they list, but are ruled even against their wills, with the reins of God's providence. There are in this example divers other things, the observation whereof, is also very profitable for us in these days.  

No man must be offended at the afflictions of the ungodly as strange. john. 16.  And first we are taught, that it is no strange and unwonted thing, though the godly, and holy worshippers of Christ in these days, be subject to the will and pleasure of the ungodly, and suffer afflictions. For Christ himself gave us warning hereof long ago, & told us that a time would come, that whosoever killed any of his people, should think he did God service. He calleth those that be his to the cross, and by his own example teacheth us, that we should not ho●e for any better state or condition, than he suffered. 
Math. 16. john. 15.  The Apostles now feel the same, and are not offended thereat, but rather oftentimes admonish us, that we be not offended, as at any strange thing, if at any time we be tried by fire. See the first of Peter, the fourth Chapter. It shall be profitable for us diligently to consider and think upon the same. For in so doing it shall come to pass, that we shall neither use ourselves insolently in prosperity, nor yet be discouraged in adversity, because we have foreseen them both.  
Secondly, it is worthy of consideration, that the Apostles the elect instruments of Christ, in a very good and holy quarrel (which to defend they take upon them, according to Christ's commandment) are ignominiously beaten. 
They are dece●ued that judge of religion and doctrine, according to the afflictions.  Whereof we plainly gather, how foul and shameful an error they are in, which judge afflictions, to be a token and argument of a naughty and unrighteous cause: of whose number are they which now a days, charge us as causers of all kind of miseries and calamities, whereby it appeareth (say they) how we err in our belief and religion. But hereby it appeareth how destitute they be of wit and reason, for that they perceive not those things, wherein the very Ethnic Poets gave a better judgement. For it is well known what Naso saith: 
I wish he may miss of success,  
That of the effect the deed doth guess.   
For if these men's judgements prevail, we shall find few or none of the true worshippers of God, but they deserve likewise to be condemned, because a blind man may see many of them, not only molested with many persecutions, but also slain by the hands of most cruel enemies. And that we should hope for no better, Christ's word, where he advertiseth us of the state of the latter days, abundantly teacheth us. Wherefore, whosoever judgeth of religion, according to the falling out and success of this world, may be judged like to the jews Soldiers, which gave Christ hanging on the cross, Vinegar to drink, and said. If he be the king of Israel, let him now come down from the cross, and we will believe him. 
Math· 27.  He trusted in God, let him deliver him if he will have him, for he said he was the son of God. And surely what more tart and eager Vinegar can there be, than such upbraidings, whereby both the glory of God, and the certainty and truth of his word, is called in question?  
And yet we may not think, 
The causes of afflictions.  that God hath no care nor providence of the world, when we see the true and holy servants of God afflicted. For to say nothing of his secret judgements, there are infinite other causes, wherefore God suffereth these things so to come to pass. For this ways God sometime pulleth down the secret corruption and haltiness of our flesh, which unless it were tamed, would burst forth to the great inconvenience and damage of his people. And we may not reply and say that God many times useth to humble & bring down those that otherwise are lowly enough, and never showed any great sign of fierceness or pride. For God knoweth the naughtiness of man's inclination, and whereof we have need, better and surelier than we can perceive. Therefore he chastiseth us in time, and some while preventeth our naughtiness, before it wax strong, and make us incurable, and to be condemned with the world. Furthermore he trieth our faith by this means, not that he is ignorant of any thing, but that both we may be an example to others, and also prove what infirmity as yet remaineth in us, and how much we have need of the help and grace of God. Beside this, he will hereby show unto the world, how sin displeaseth him, seeing he so severely correcteth the small faults of his elect's, yea their secret and hidden naughtiness. And hereunto had Peter a respect where he saith: The time is come, that judgement must begin at the house of God. If it first begin at us, what shall be the end of them, which believe not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Would God these people would mark well these things, which of our afflictions in these days (the consideration whereof, aught to serve for amendment of their life) take occasion of great impiety and blasphemy.  
Thirdly, it is not to be neglected how Christ delivereth his Apostles from peril of death, but yet suffereth them to be beaten with rods. 
We must beware of carelessness.  By which example he teacheth us, to shake of carelessness from our minds, lest having escaped some one danger, we suppose all things after to be safe and in quiet, but we must rather think there remaineth for us other conflicts, whereunto we must prepare and make ready ourself. For the which cause, God every where exhorteth us to watch and to pray. And we want not examples, that teach us, how unhappy an end cometh of carnal security and slothfulness.  
But let us also see the other thing which they did otherwise than Gamaliel counseled them. These wicked Bishops, & the other sitting with them, 
The decree which forbade Christ to be preached is renewed.  renewed the decree, whereof mention was made in the chapter before going, and commanded the Apostles, that from thenceforth, they should teach no more in the name of jesus, that is, that they should not preach the Gospel. This is a great argument of stubborness, which is peculiar to the wicked. For where in all other things they are tossed to and fro with divers affections, and are light and inconstant: yet they remain most firmly in the hatred of the truth, and most earnestly urge whatsoever things they think make for the overthrow thereof. But let us diligently mark the tenor and form of their decree, whereby they forbidden them to speak in the name of jesus. Thus the name of jesus Christ is hated of the wicked. The world can after a sort, abide the doctrine of penance, and forgiveness of sins. For both in times passed, the wise men of the Gentiles wrote many things touching repentance, and pourging of sins, and in these days the Papists much entreat of both these points and Articles. And where as the things they say, come out of the closet of human reason, they easily admit and allow them, because they are wont to be led with the reason of the flesh. But assoon as repentance and remission of sins is preached in the name of Christ, according as he hath commanded: this doctrine the world cannot away with all, because it is contrary to the things which man's wisdom hath invented, in matters of religion, and salvation, wherein men commonly use greatly to glory. For if Christ give us true repentance (as Peter before hath taught us) and we be not authors thereof ourself, than the liberty of our will is fallen, man's power is dashed, and we have no cause to glory any more in our merits. Yea that is found true that Christ saith: without me you can do nothing. 
john. 15. Phil. 2.  Likewise is that saying of Paul true. It is God that worketh in us both the will and the deed. Again: what hast thou that thou hast not received? And if thou hast received it, why rejoicest thou as though thou hadst not received it: 
1. Cor. 4.  Again, if we have remission of sins in the name of Christ, then is the glory of our satisfactions quailed, and the trust in our own works is found vain, & ridiculous, yea, an impious, and blasphemous Fair or market of holy things, the which covetous men that think gain good religion, have brought in. Further, where the heinousness of sin is such, that it could no way be taken away, but by Christ's blood only: it easily appeareth, how earnestly and fervently we aught to labour, that we fall not again from that holiness and liberty, into the which we be brought, by the benefit of Christ. And here are opened the springs of christian discipline, without the which the profession of a christian name, serveth more to damnation, than to salvation. Yet men of their corrupt nature and disposition, abhor from all these things. Whereby it cometh to pass, that they can not patiently brook and hear the doctrine of jesus Christ. It is profitable to consider these things, lest the ignorant suspect the doctrine of the Gospel, which we see the world so envieth and hateth.  
Let us pass from the wicked enemies of Christ, to his elect vessels the Apostles, and let us see how they here behaved themselves. Of whom Luke telleth specially two things. 
The Apostles rejoice in the reproaches they suffer.  First, that they went from the Counsel, rejoicing that they were counted worthy to suffer rebuke for Christ's name sake. The other is, that they ceased not daily, both in the temple, and in every house to teach and preach jesus Christ. Of both which we have the more diligently to entreat, because they serve much to our comfort, and instruction. The Apostles rejoice that they are in reproach beaten with rods. Let no man imagine the stoics indolency or want of affections in them, or that they were so far out of their wits, that they could not judge between honour and shame. For it is both evident they were men, and also subject to the affections that are in men, and such as had divers times defended their good name against the slanders of the wicked.  
They rejoice that for Christ's name sake, they were able to suffer shame. Where we see two weighty causes of joy concurring together. For first, it is evident all men are sinners, and that even in the godly remain smatches of sin, whereby they many times grievously offend, so that they deserve to be punished of God. But such is the goodness and clemency of God, that he sendeth such punishments under the name of Christ, and for the truth, which aught to be punishments for sin. Which is, as if a Prince should deliver a thief which had deserved hanging, from shameful death, and would set him in the fore front among the chief of his Court, to fight for the liberty and safety of his kingdom. And it is very like the Apostles had this consideration, who could not as yet forget what they had commmitted, partly by their fowl flying away, and partly by their fowl denial when Christ was taken. And where their minds hitherto might be in doubt, now have they an infallible argument of Christ's reconciliation, perceiving that they are made partakers of his cross and affliction. Hereunto is to be joined another cause proceeding of Christ's promises, whereby he promises the joys of the kingdom of heaven, to them which suffer persecution for righteousness, & his name's sake. For he saith: Blessed are they which suffer persecution for righteousness sake, for there's is the kingdom of heaven. Blessed are you when men revile and persecute you, and shall falsely say all manner of evil sayings against you for my sake. Rejoice and be glad, for great is your reward in heaven. Again: 
Luc. 22.  you are they which have abidden with me in my temptations, and I appoint unto you a kingdom, as my father hath appointed to me, that you may eat and drink at my table in my kingdom. etc. Which promises because they saw fulfilled and confirmed in Christ, which through the cross triumphed over all the power of hell, and by death entered into the kingdom of heaven, they could not but greatly rejoice, when they perceived that by these beginnings they hasted to the inheritance of the heavenly kingdom. And as these things were an occasion to the Apostles, to rejoice, so aught they to 'cause us in afflictions to rejoice and be glad. 
Rom. 5.  For this is the property of all Christians (as Paul saith) to rejoice and be merry in afflictions. And surely, there are notable causes, which in these days aught to stir us to the consideration of these things, forasmuch as we see these many years, the enemies of Christ swarming in germany, who for this cause most cruelly persecute us, for that we have choose rather to obey Christ, than Antichrist. At whose victories and success many are so offended, that they suspect, as it were, the doctrine of truth, and we have seen many (more is the pity) as touching the faith, to have made shipwreck. But if we would call to remembrance our sins, and would diligently consider the ingratitude whereby Germany these many years, hath partly neglected the unspeakable benefit of God's word, and Christian liberty, and partly betrayed it, and with unbridled licentiousness of life, polluted the same: we should see the wonderful goodness of God towards us, who would have us in jeopardy for the truth of his word, and become witnesses of his son, and yet had deserved destruction through our sins and wickedness. And that it might appear, we stood in danger, and suffered not for our own wickedness, but only for religion and the truths sake, he sent in among us, such enemies, whose living and manners abundantly declare, that they were not so much provoked with our sins against us, as with our only confession of the truth. Therefore what more evident argument of God's goodness and grace could be showed unto us, than that he hath given us strength, not only to believe in Christ, but also to suffer for his name's sake? For hereof we may conclude with Paul: If we die with Christ, we shall live with him· 
2. Tim. 2.  If we suffer with him, we shall also reign with him. Because many see not this glory of the cross, either they filthily fall away from the profession of the faith, or else with ungodly reproaches, upbraid us with our faith, and sclaunderously defame us, which mourn under the cross of Christ. As many truly, as consider these things as they aught, cannot choose but glory and rejoice in Christ, when they see his marks appear in their bodies. Therefore greatly is their folly to be bewailed, who are offended at the afflictions and cross of Christ, whereas they might rather gather arguments of comfort, and joy of the same.  

The perseverance of the Apostles in teaching.  Finally, Luke sayeth of the Apostles, that without any regard had to this wicked decree, they ceased not to teach and preach in the name of jesus Christ. And this they did openly in the Temple, as long as they could be suffered. But when the tyranny of their enemies had driven them out of the Temple, than began they to preach in the houses of the faithful. For God's truth is not bound to any certain place, but may be taught every where, so that a regard be had of order and comeliness, as Paul teacheth. Thus they perform in very deed that which they protested in the Counsel, 
1. Cor. 14.  that is, how God was more to be obeyed than men: and by their example confute them, which now a days affirm, that in matters of faith and religion, we must simply obey the magistrates. As though God had made himself and his religion subject to man's pleasure and appointment. But because we have already entreated hereof, once or twice, there needeth no more to be said at this time. In the mean whiles, the● constancy of the Apostles is wonderful, which being scourged and beaten, do boldly go on in the office that God appointed. The slothfulness of men in our days, is by this example confuted, who having suffered somewhat for the truths sake already, think they have now done all their duty, and will henceforth suffer neither pains nor danger any more. In deed their doings might after a sort be born with, if it were in our own liberty to appoint the bounds of our labour. But because we be servants, it becometh us to wait upon the Lords will, and to abide his leisure with silence. And Christ saith they be not meet for his kingdom which look backward, but such as continued unto the end. See Luke the ix Matthew the xxiiij Beside, it is the commandment of God, that we being delivered out of dangers and distress through his benefit, should glorify him. Which thing they cannot do that leave and forsake their standing, 
Psal. 50.  and being overcome with fear of perils, procure their ease and quietness. Wherefore, let every man in his calling follow the constancy of the Apostles, but chiefly such as the Lord hath committed the dispensation and ordering of his Church and word to: and let them not distrust his aid, who they see so long agone had such a care of his flock. Whosoever can give a just account of their ministry unto him, shall be partakers of his kingdom. To him be blessing, honour, glory and power for ever. Amen.    

The sixt chapter upon the Acts of the Apostles.  

The xl Homely.  IN those days when the number of the Disciples began to increase, there arose a grudge among the Greeks against the jews, because their widows were despised in the daily administration. Then the twelve called the multitude of the Disciples together and said: It is not meet that we should leave the word of God, and serve Tables. Wherefore (brethren) look you out among you seven men of honest report, and full of the holy ghost and wisdom, to whom we may commit this business. But we will give ourselves continually to prayer, and to the ministration of the word. 
THe Evangelist Luke thus far hath set forth the beginning, proceeding, increase, and order of the primitive Church. In the which we have seen all things very wisely ordered according to the word of God, and amongst the horrible persecutions and cruel attempts of the enemies, with most prosperous success, administered. Howbeit, because the things there entreated, be somewhat general, now at length the godly writer descendeth to matters more special, declaring how certain peculiar people employed their great travail to promote and advance Christ's kingdom. Among whom, because Steven which was one of the Deacons, of whom no mention hath been heretofore made, is the first, he beginneth most commodiously his history with the institution of the Deacons, and in this present place teacheth, upon what occasion the order of Deacons was appointed, and then showeth after what order and manner those first Deacons were elected and ordained by the Apostles. And in this narration, are many things, whereof in these days, the Church hath great need. Wherefore we shall speak of each thing diligently.  

1 The cause why Deacons were ordained.  The multitude of the believers was the occasion and cause of this new devised order in the Church, by reason of a quarrel and grudge grown among them. For at this time the Church of Christ grew, and was marvelously increased, and the enterprises of the wicked Bishops, which laboured to oppress the Church, were utterly vain. Howbeit, because this Church was gathered together of divers kinds of people, it could not long agreed. For there arose a quarrel or grudge among the Greeks, against the Hebrews. He calleth them Greeks, or Proselytes, either because they returned from their Gentility to judaisme, either for that they were born of parents that were jews, and scattered among divers nations. For it is evident that at this time the Gentiles were not as yet received into the fellowship of the Church, forasmuch as long after this, Peter was rebuked for having preached the gospel to Cornelius and his family, men that were not circumcised, as appeareth hereafter in the xj Chapter. The cause of this grudge was, for that the Greeks widows were neglected in the daily administration, that is to say, in the distribution of the living dealt every day among the believing. For it hath been heretofore declared, how many laid their moneys together, to be at the disposing of the Apostles, to give thereof to every man, as he should have need. In this case it chanced, that the Apostles either being overcharged with multitude of business, overhipped some few amongst them, or else that they deemed they were despised, which things, these strangers (a suspicious kind of people) above all other, bitterly complained of. And this thing was the cause why the accustomed order and manner of administration of this money hitherto, seemed now somewhat to be altered. But before we speak hereof, we have here certain other things to observe.  
And first is to be considered, how even the primitive Church was not void of her defects and faults, 
The primitive Church not void of faults.  which hitherto yet seemed prosperous, and perfit in all points. And they are no light faults which are here recited, but horrible. For they observe differences of Nations, where, in Christ there is none at all. (For in him is neither jew nor gentle, Scythian, or Barbarous. 
Gallat. 3. Colloss. 3.  and being factiously divided, they now bear not malice and grudge secretly in their heart, but utter the bitterness of their minds with unjust complaining. We see therefore the primitive Church infected with that fault, for the which we read many thousands under Moses were sometimes overthrown in the wilderness, 
1. Cor. 10.  by God's horrible judgement. To this may be added a detestable ingratitude towards the Apostles, who they knew were occupied in many other affairs, yea, who were once or twice before cast in prison, and who alone they saw bore all the brunt and danger almost of the whole Church. And where it is a great offence to have a wrong opinion of those that deserve well of us, and benefit us, these by their murmuring call the Apostles credit into doubt, and give occasion of sedition. And this they do in a time of persecution, when it behoved them all to have been most careful of mutual love and unity. By which example we are taught, that there can never be appointed so perfit a precedent of a church, but that always some thing may happen worthy to be amended, not that there is either such obscurity in the word of God, or such incertainty, that nothing can be perfitly ordered thereby, but because such is the corruption of our wit, that it alway seeketh occasion to infringe and break the most holy ordinances of God. Therefore, foolish and most arrogant is the boldness of those men, which think they have attained to the highest perfection, and will abide no kind of admonishment. Furthermore, the rashness of them is here reproved, which forsake those congregations, in whom they found or perceive any blemishes or imperfections, & are the authors and causes of schism, wherein the Anabaptists commonly are guilty. But if these men's reason should take place, then shall not the primitive Church be judged free, nor thought worthy, to whom a man may join himself. Also where Christ hath chiefly commended to us the keeping of unity, it easily appeareth, with what spirit they are said, 
john. 17. 1. john. 2.  which think it but a trifle to break the unity of the Church.  
Further it is to be observed, 
grudge in the multitude.  that this grudge arose when the number of christians increased, when they aught most to have acknowledged God's grace, and to have embraced unity. But this is all way seen where a multitude is, there is also murmuring and confusion, because it is impossible in such diversity and desires of minds, to satisfy all men's wishes. And nature hath so ordained, that they which are not pleased and content, seek always some occasion of puling complaint. That faithful servant of God Moses, whom the Israelites many times went about to stone, when they remembered their flesh pots in Egypt, found this to be true. The like now feel the Apostles, who notwithstanding in their administration of these things, used undoubtedly all kind of truth and diligency. Let no man therefore think it strange or wonderful, now a days, though in that multitude of poor and needy, which we everywhere see, murmurings and complayning be herded, which as it is in all places used, so chiefly is it to be seen in Hospitals, and in such places where the poor are found and maintained. For though there be no cause else, yet poverty of itself is alway whining and complaining, which fault for this cause chiefly deserveth pardon, because there chanceth daily divers occasions, which are able to move minds, be they never so constant. Let them rather that have the charge and oversight of the poor, beware that they give no just occasion of murmur and complaint, whiles either they unwyllingly distribute such things as they have need of, or else wickedly convey away that which is given for the finding of the poor. For it is no small or trifling fault that they commit herein. For they contamynat themselves with great sacrilege and lie unto the holy ghost, and also be occasions to the poor of no small offence in that they give them causes to be angry and moved, which otherwise had need to be comforted. Let it weigh with them how the primitive Church was troubled with none other encumbraunces, than such as sprung either of unjust, or negligent administration of ecclesiastical goods. For the scripture teacheth that judas stumbled at this block. 
john. 12.  We see also how Ananias and Sapphira made wrack of their salvation on this rock. And in this place the Grecians take no other occasion of their seditious murmuring, than for that they thought, their Widows were neglected, in the public distribution of the Church goods. Which examples, the holy ghost would therefore diligently to be written, to declare what dangers chiefly they aught to shun and avoid, which purpose not unprofitable, to brag of their christian calling, but in their doings, mean to express the same. For it becometh not them which either have already forsaken their own goods, for the name of Christ, or else aught to forsake them, if necessity so require, to bestow the goods of the poor fraudulently and guylefully. And it is an absurd, and never enough punishable offence, to purloin and imbecile away those things, which other men have given to the relief of the poor, for the maintaining of whom, we are commanded to spend all we have. But would God it were as easy a matter, herein to correct the usage of our days, as we may not without great cause bewail the same.  
But what do the Apostles, after this grudge is risen? Do they rail on them whom they hear thus murmur against them, 
2 The Apostles speedily consult of the redress.  for their unjust distribution? Do they forsake these unkind murmurers, and leave of in displeasure, all care of administration of the Church? Do they of their private authority prescribe any new order to the Church? Or (which thing might have had some show of charity) do they dissemble and make delays, as though by delaying and winking at the matter, this mischief might have been qualified? Luke maketh no mention at all of any such things. For they see that minds already to much incensed, are not to be more provoked: neither can they for a few of murmurers sakes, leave of the care of the whole Church, which Christ had committed to them, neither do they of their private authority, as aspyrers to tyranny, prescribe God's household or inheritance any such thing: neither do they think it good, to dissemble or negligently to pass over so apparent an inconvenience. But in time they provide a remedy, and calling all the multitude together, they openly and friendly consult of some better order and way to be appointed for the poor. This example or precedent, is not only in all ages to be observed, but also with great diligence to be followed, if we desire the church's preservation and safety. 
1. Peter. 5.  For neither must the pleasure of a few be so born with, that they shall do whatsoever liketh them, and like Lords prowdely bear rule over the church, neither must open vices be winked at, especially such as give occasion of murmurings and complaint. For both they gather strength, and creep further with long tarryaunce, and so inflame the minds, that that evil which at the beginning might easily have been cured or remedied, becometh incurable. It also cometh to pass, that hereby occasion is given to such as be rash and seditious, to invade and usurp a rule and dominion over the Church, and so at their pleasure to make and appoint new orders and reformation. This thing aught they to have considered, which now a days brag of their false succeeding the Apostles, and will be taken for chief rulers of the Church, who think it intolerable that the godly Magistrates, should appoint any reformation in their Churches, as the complaints of the whole world these many years, could not awake them, to take away, the manifest and horrible abuses, whereof they have been to long, both the authors and defenders. Yea and we also aught to have considered this thing, which glory in the name of the gospel, and will seem to have reformed our Churches. For who is so foolish, that heareth not the poor every day, for the like cause murmuring and complaining? And would God the complaints of poor were not more just than theirs, of whom it is here entreated. For in many places the Magistrates rape and reave the Church goods, and they are spent and consumed by such as neither serve the Church, neither are led with any desire of evangelic truth, the poor in the mean while, and the ministers of the church also being in extreme beggary, and ready to ster●e for hunger, 
Math. 26.  whom Christ so diligently hath commended to his church. To say nothing of the neglecting of studies, and wasting of schools, the contempt of discipline and good manners, and infinite like mischiefs, all which we may thank this wicked robbing of churches and Colleges of. Many wise men see these things and lament them. divers faithful Pastors of Churches, reprove them and desire amendment. Many openly bewail it, and there want not which with seditious murmuring, testify the indignation of their minds. But what profit is there in all these ways? There be men which think these murmurers, are to be bridled, by threats and proclamations, and by punishments. And they that seem to be the best, neglect and care nothing at all therefore. So no man thinketh earnestly of any reformation, because no man will be put out of possession of the Church goods. But the Lord will find a way one day, and by his horrible judgement, will awake these sluggards, whom no admonishment of his divine word, nor complaints of the poor can awake.  
But where the matter is of great wait, that is here entreated, 
3 The Apostles oration concerning the ordaining of Deacons.  Luke also reciteth the Apostles Oration, wherein they proposed this matter to be discussed of the church. The Oration is deliberative, and the state thereof is, that Deacons must be ordained, to whom the distribution of the common money, and care of helping the poor, may be committed. And the Oration consists of three points. The first containeth a brief excuse, wherein they both tender a reason of their present doing, and modestly put away the crime laid against them, by these murmurers: so that they take upon them all the fault, lest any occasion of suspicion, or upbraiding should remain. For they say, It is not meet that we should leave the word of God, and serve at the table. The argument is deduced of impossibility. For they declare, that it can not be, that they can discharge both the offices, that they have hitherto sustained, wherefore, it is necessary that one of them be committed to some other. They also declare that no man aught to take it grievously, if they have made any default, considering the manifold affairs, wherein hitherto they had been occupied. It is as much as if they should say. Because the money was taken unto us, which certain godly disposed had given to the churches use, we gladly took upon us, the distribution of the same, lest we should seem any way to neglect the Church's commodity. But we learn by experience, that we are not able both to satisfy the place of teaching, and also this office of distribution, and we confess that among so manifold businesses, something might be overseen of us. Wherefore we must lay aside the one or the other of these offices. But we may not intermyt the office of teaching, seeing Christ hath commended the same unto us, and hath appointed us witnesses of the things he hath done. Therefore, this other office, must be appointed to some other, that may serve at the table, that is to say, which may see to the things, belonging to the helping and succouring of those that be poor.  
We are taught in the first part of this relation, how great the dignity of the gospel, and word of God is, 
The dignity of the gospel.  considering the Apostles prefer the preaching hereof, before the ecclesiastical distribution and helping of the poor, which yet is a most godly thing, & very necessary. Neither were they ignorant that the ministers of the Gospel aught by no means to despise the poor, seeing afterward they so earnestly commended the care of them to Paul and Barnabas. 
Galat. 2.  But when the matter came to this point, that either the ministery of the table, or word must be intermytted▪ they think it unmeet, to neglect the preaching of the word, under the pretence of looking to the poor. Because greater respect is to be had of the soul, which is fed with the word of God, than of the body and bodily food, as Christ himself teacheth: 
Math. 6.  Seek first the kingdom of God. etc. Yea Christ himself prefereth the study of his word, before all other duties, which sometimes were done unto him. For he answered the woman, that said, blessed be the womb that bore thee, and the paps that gave thee suck: yea blessed are they rather which hear the word of God and keep it. 
Luc. 11.  Whereunto is to be referred the story of Martha & Marie, 
Luc. 10.  Lazarus sisters, in the same Evangelist.  
And Paul thought he aught to have more regard of the Gospel, than of the sacraments, where he saith, he was not sent to baptize▪ but to preach the gospel. 
1. Cor. 1.  Furthermore the Apostles in this place plainly teach, that the excellency and weight of his office is such, that it requireth a peculiar man, void of all other cares and labours. Which was the cause that Christ would not have his Apostles occupied in the administration of empires and kingdoms of this world. 
Math. 20. Luc. 22.  Herein our counterfeit Bishops in these days are very faulty, which will do any thing rather than preach, and are oftener seen in the Courts and Camps of princes, than in the Pulpit, 
1. Tim. 3.  where Paul saith the chief property in a Bishop is, to be able to teach. But would God they only herein offended, and that we had not among us, that either through immoderate desire of riches, or in vanities, to say, in banqueting, hawking and hunting, and sometime in dishonest exercises, spent not the greatest part of that time, that otherwise should be employed to reading and teaching. They shall one day feel the horrible judgement of God, when the blood of those which have perished through their negligence, 
Ezec. 3.33. Math. 24.  shall be required at their hands.  
In the second part of the Oration, they show what is to be done, for the succouring of the afflicted Church, 
What manner of men must be choose to be Deacons.  where they say: Look out therefore among you seven men of approved honesty, being full of the holy ghost and wisdom, wome we will appoint for this business. They think it good to ordain Deacons or Stewards, to whom this charge might peculiarly appertain. And they will have seven to be choose, because they suppose that number sufficient for that time, not that they would have all Churches bound to that number. Although this might seem profitable to commit the charge of public goods to no fewer, because many times cometh to pass, that such either wax the more insolent, or else seek after their private gain, unless they be restrained by the rule and authority of others. And though no such thing fall out, yet a few are sooner suspected, than many standing charged with one thing. But lest they might err in their election, they diligently declare what manner of men must be ordained. First, they will have them choose out of the company of the faithful. Therefore none must be admitted thereunto, which is an adversary of the faith, or estranged from it. Then, they require men of a tried honesty, to th'intent that public goods might safely be committed to them. Thirdly, they look that they be full of the holy ghost, not such as are led and ruled altogether with filthy affections. Last of all, they will have a respect to be had of their wisdom, that is, of their skill and dexterity in handling of matters, because without this, the lawful dispensation of such goods cannot be exercised. 
1. Tim. 3.  join unto these, the things that Paul requireth in Deacons, and it shall easily appear, what in these days is to be observed and followed. But as in other things, so herein also is committed great oversight. For with the Papists hath nothing remained but the bore name of Deacons only, yea, even they that are called Gospelers, whether they bring the Church goods to the public Treasury, or convert them to other uses, they commonly make such Stewards as are strangers from the faith, which hate the word of God, and the Ministers thereof, who when they have wasted and consumed their own goods, seek to enrich themselves by the Church goods, whom a man may see rather full of wine, than of the holy ghost, and not led so much with the spirit of wisdom, as with the impotent and unruly perturbations of the mind. These men grievously offend, but no less do they offend, by whose voices such men are choose. 
1. Tim. 5.  For Paul testifieth that they are partakers of other men's sins.  
In the third and last part, 
The duties of Ministers of the church.  they declare what they themselves intend to do, lest any man might suspect they sought their own ease or idleness. We (say they) will give ourselves to prayer, and to the ministration of the word. By this word (give) they express an ardent and earnest industry and endeavour, which all Ministers of the word must have that will do good in their office. In two duties they comprehend the chief points of Ecclesiastical ministery. The first is, doctrine or teaching, which, for that it must be taken from the mouth of God, we have need diligently to study the holy scripture, in the which God speaketh to us. 
1. Tim. 4.  Therefore Paul biddeth Timothy to apply his reading. Again, because the same must be applied to edification, we must take good heed that the word of God be duly broken and divided, that it may serve as well to instruct as to comfort every man. But because the endeavour and diligence of the Minister is in vain, except God give the encreas: he must by continual prayer be entreated, 
1. Cor. 3.  that he will vouchsafe to draw and inspire the minds of the hearers, by his holy spirit. Christ our Lord joined both these together, whose example the Apostles in this case think good to imitate. Let as many as be Ministers of the Church follow the same, and they shall perceive that they shall not labour in vain. For jesus Christ that true and supreme king of the Church, shall with the grace of his holy spirit prospero their studies: to whom be blessing, honour, power and glory for ever. Amen.   

The xlj Homely.  And this saying pleased the whole multitude, and they chose Steven a man full of faith and of the holy ghost, and Philip and Prochorus, and Nicanor, and Timon, and Parmenas', and Nicholas a Convert of Antioch. These they set before the Apostles, and when they had prayed, they laid their hands upon them. And the word of God increased, and the number of the Disciples at jerusalem multiplied greatly, and a great company of the Priests were obedient unto the faith. 
AS Luke hath describe a sound and most perfit pattern of the primitive Church: even so he declareth with great diligence, the vice that sprung in the same. The beginning whereof was about the Church goods, and how many ways they offended of late, we perceived. The Apostles erred of ignorance, and multitude of businesses, being not able to discharge two offices at once. But of a little error followeth a great offence. For certain conceived and took occasion hereby of dissension, and become murmurers, so that now the Church seemed in a far other case than heretofore it was, when Luke said all the people were of one mind and will. The holy ghost meant hereby to teach us, that no man should be offended; as at a strange thing, though he perceived some blemish or vice to spring in any Church, or congregation. For what so much argueth us to be men, as to err, and to be deceived? we must therefore study how to correct these things, that vices spread not to broad, or by delays become uncurable. The Apostles well noted these things, which calling the multitude together, modestly excused themselves, and also friendly gave counsel what was best to be done. This is the end and scope of their counsel, that Deacons or Stewards may be choose, to whom both the charge of public goods, and also the oversight of the poor in the congregation might be committed, and lest they should err in their choice, they diligently declare what manner of men aught to be choose. Then followeth what was done after the Church by their authority had allowed the Apostles counsel. This is the second part of this present history, wherein is described the choosing of the Deacons of the Church: In the consideration whereof it behoveth us to be diligent, that we may understand what we also aught to do in these days.  

1 The congregation chooseth Deacons.  First, he declareth by whom the Deacons were choose. This saying (saith he) pleased the whole multitude, and they chose Steven. etc. Then the Deacons are choose by the consent and authority of the whole Church. Therefore the choosing of Deacons, to whom the administration of Church goods is committed, belongeth to all the Church. For where these goods be consecrated to the whole Church, it must not be suffered, that a few shall have the disposing of them at their pleasure, or choose the disposers of them. For so may it come to pass, that those goods, which the godly and faithful of a godly and christian zeal, gave for the conservation of the Church, may be an occasion to have the same spoiled. It is worthy of great commendation, that Luke saith the counsel of the Apostles pleased them. For they perceived it was right and necessary, that they whom Christ had appointed to preach the Gospel, should not be burdened with temporal affairs. They perceived also that this institution agreed with the example of Christ, who had committed to judas the purse of his daily expenses, and care of the poor, for that he would have neither himself nor the other Apostles hindered in the ministery of the word. Therefore with one consent they agreed to the Apostles saying. This is the right and proper mark of the true Church, that she hearkeneth to the voice of her shepherd, 
john 10.  and striveth not against Christ's counsel or example. And their frowardness is inexcusable, which will have nothing to be altered or changed, because they would not seem to have erred, although they see the order and form of the Church, altogether marred and corrupted. The Lovianistes offend in this behalf, who think this Maxima to be defended with tooth and nail, that the Roman Church cannot err. etc. and will admit no reformation, although they are neither able to dissemble, ne yet to excuse great errors and abuses in the same. We see divers Gospelers also stumble at the same stone, which, while they will not serve one straw breadth from the first reformation of their Churches, do not only maintain old errors in some articles, but suffer new also daily to arise. Let us therefore follow the readiness to yield that was in the primitive Church, lest while we seek to be clear from all suspicion of error, we become altogether distayned with errors.  
Secondarily, is declared who they were that the Church did choose. 
2 A scroll of the Deacons names.  For there is rehearsed a scroll of their names, in the which as Steven is the first, so is he commended with a singular praise, in that it is said he was full of faith and of the holy ghost. The occasion of which commendations, is partly because of the history of Steven following, and partly for that we might understand, what the Church chiefly observed in this election. For here is no yielding to private affections, nor no admission of ambitious men's sleyghts & subtleties, who are led either with desire of private glory or utility. But they judge that such aught to be choose as were able to answer the rule prescribed by the Apostles. 
Read what Eusebius writeth of him, in the third book of his story, and .29 chapter, citing Clemens Alexandria in his third book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same.  Yet among these was Nicholas rehearsed who (as the ancient writers say) made his wife common, and was the author of the detestable sect of Nicholaites, whose works Christ saith he hateth. Apoc. 2. Neither could the whole Church with the exhortation of the Apostles use such diligence, but such a beastly and wicked man, was able to get into this most holy order. Which certainly was a thing both wonderful and absurd, unless we were assured that aswell the affairs of all mankind, as of the Church, were ruled by God's providence. And the Lord suffered him by his just judgement to obtain this notable room in the Church, because the same served much for our instruction. For first we learn that wicked men many times creep, and get into the society of those that are good and godly. For Satan ceaseth not to throw and sow taxes among the good seed, while men sleep. 
Math. 13.  So we see judas was reckoned among the Apostles, whom Christ knew to be a Devil and Traitor. Wherefore no man aught to be offended, 
john. 6.  if the like fall out in our days. For God will have his people tried and exercised. And there must needs be heresies or sects, that the choose may be tried. 
1. Cor. 11.  Furthermore, he maketh us attended to examine both ourselves and other, that we either deceive not ourselves, or suffer others to deceive both us and the Church. Which thing in elections, is of all other things to be regarded. For if the primitive Church were deceived in her judgement, being fervent in an holy zeal of Christ, what think we will come to pass, if the corrupt affections of the flesh be taken to counsel, or if judgements be rashly and unadvisedly given? The example of Nicholas teacheth us further, what a care and consideration they aught to have which think they stand sure, 
1. Cor. 10.  lest perhaps they fall. For as of nature we be prove to all kind of vice, so the devil our common enemy, is not idle, but walketh still up and down like a roaring Lion, 
1. Peter. 5.  seeking whom he may devour. Neither aught they to promise' themself security and safety, which have before their eyes the falls of so many holy men, 
Prover. 24.  and know that even the just man falls seven times in a day. To conclude, they are reproved by this example, which vaunt themselves in the bore name of Predecessors and succession, manifestly offending against the laws of God. We see the Nicholaites which seem to have been the beginners of the heretics called Gnostici, the wickedest kind of people that ever the world brought forth, had this Nicholas for their author, whom the primitive Church thought not only worthy to be of the number of the faithful, but as far passing others, chose him to be one of the Deacons. Paul sayeth that Antichrist shall sit in the very Church. 
2. Thess. 2.  And Christ out of the Prophets teacheth us, that abomination shall occupy the holy place. It is therefore foolishness to brag of succession, 
Math. 24.  and holiness of order, and not to endeavour to answer our vocation.  

3 The Deacons are publicly authorised.  But let us rrturne to the Deacons, whom we said were even now elected, and let us see what was furthermore done. For they enter not by and by into their office, but are first confirmed by common authority. And first they are set before the Apostles, as unto whom belonged chiefly both the charge of the whole Church, and care of the poor. Whereby those new Deacons were taught, that they aught so to behave themselves, in their office that they might be able to give an account to the Apostles, whose severity in these affairs not long before appeared in the examples of Ananias and Sapphira. By this example, the men of our days be reproved, which think it meet, that Ministers of the word and congregation, should be utterly debarred, from the view and oversight of public goods, and that it is unfit they should talk of the distribution and distributors of Ecclesiastical goods. Howbeit it is evident that they aught not to neglect the care of the poor, whom Christ hath put in charge with his whole church. For with what reason shall they neglect one piece, which are bound to see to the whole? Therefore, these men must either deny, that the poor belong to the Church, or else they must needs let the Ministers have a care and oversight of them. And how can they deny but the poor are a part of the Church, seeing Christ so tendereth them, that he taketh whatsoever is done to them, as done to himself. But it is plain, what these men of ours hunt for, verily even this, that without all restraint, and fear of discipline, and comptrolment, they may make havoc of the Church goods, at their pleasure, which goods were appointed for the relief of the poor. Therefore whosoever will faithfully and with commendation live in the ministery, must not stoop or yield to this their tyranny. Secondarily, Luke maketh mention of prayers. These the Church with one consent, powered forth, for the Deacons newly choose, that they might obtain for them the gifts of the holy ghost, whereof they knew, they had most need. They commend unto us by their example, the study and care of religion, which as in all other things, so in those things which belong to the public administration of the church, it is chiefly to be regarded. And they are not unworthily judged wicked, which contemptuously neglect prayers, either private, or public. Furthermore we are taught, that we should pray earnestly for all them, which are in any public office. For as such men labour not for themselves only, but are careful and vigilant for the weal public: so, if they offend in any thing, commonly it is the occasion of some public evil. Therefore we see how the Church not long before, made their public and common prayers, for the Apostles. And Paul commends himself to the public prayers of the congregations, that he may preach the word of salvation freely, and with open mouth. He commandeth the christians, to pray for magistrates, 
Ephes. 6.  and all other in authority, that they that are not able in other things, at leastwise with their prayers, might help and promote the public weal. Which was a thing so observed in the primitive Church as Ecclesiastical writers testify, that the christians daily prayed unto God for the Roman Emperors, being yet infidels. And surely it is an argument both of an unthankful and blockish mind, to have no care of them, to whom the weal public is committed. The third thing in their election, was the imposition of hands, which was partly a sign of their consecration, and partly of their commission. For as the priests in times past, used to say their hands upon the sacrifices, thereby declaring they were consecrated unto God, so did the Apostles use to lay hands upon the Ministers of the Church, to the end they might know they were consecrated unto God, and be the more assured of their vocation. And it was not a little needful for them, to be admonished hereof by a public ceremony. For except a man certainly understand, that he is called and ordained of God, he shall do his duty no longer than he seethe all things proceed prosperously. For if adversity begin once to thunder, because he is upholden with no hope of God's help, he shall dishonestly forsake his tackle and standing. In the mean while let us diligently observe, that they join prayers to the imposition of hands. For hereby the declare that the grace of the holy ghost is not tied to the outward sign, but that it cometh from God, and is to be obtained by godly prayer. And this is the most sincere way of making Ministers and Deacons of the Church, which it is evident the primitive church used many years. With the which if a man would compare the things that the Papists observe, he shall see the ancient simplicity utterly worn out, and all the things which belong to the true worship of God, and which should admonish men of their duties, with most vain and cold ceremonies, all to be blotted and blurred.  
But lest any man might think this ordaining of Deacons, 
4 The profit ensuing of the error corrected.  and so diligent a correction of this error, had been superfluous or unprofitable, Luke showeth that great utility ensued thereof. For the word of God increased, both for that it spread farther unto others, and also for that it did bring forth more fruit in the minds of them, which before had heard and received it. Then again the number of the faithful, whom the chief Bishops and priests desired, not only to have diminished, but utterly to be extinguished, was marvelously increased, and that in jerusalem, where the power and authority of the enemies was greatest. Furthermore, not only the commons and those of the lay fee, but now also the priests begin to submit themselves to the obedience of faith, and to profess Christ. These things have in them marvelous consolation, if they be diligently considered. For they teach us by what armour and weapons Christ's church is most profitably enlarged and conserved. verily, not with the counsels of fleshly wisdom, or men's devices, but with purity of doctrine, and holy discipline, whereof this aught to be the end, that all outward things may answer to the doctrine of Christ, and that such errors as happen, may diligently be corrected. And the end and mark of all together must be the glory of God, and the salvation of many. When these things be diligently observed, the wiser sort (which before were feared with novelty) begin to give ear to the doctrine and credit it. And no doubt, but there would be in these days, better success in church affairs, if we in this behalf, were not utterly deaf. For as though the bore profession of a christian name were sufficient to salvation, we stay idlely in the same, and are moved neither with public corruption of manners, and manifest errors, nor with the just complaints of the godly, earnestly to amend the things, that aught to be amended. Therefore through our negligence and security, it cometh to pass that the gospel in these days goeth no better forward. Again, we are taught by an evident example, how vain and forceless the enterprises of the wicked are against the kingdom of Christ. For the more they rage, the more it spreadeth: and now the christian faith finds place among the priests, which faith before was thought unmeet to be suffered in the common people. The like thing happened while Christ was yet upon the earth, when Nicodemus and joseph of Arimathaea believed in him, whom all the residue of that order wished out of his life. Yea while Nero by cruel proclamations, thundered against the Church, yet were there found in his own Court, which professed Christ, as Paul to the Philippians witnesseth. This is also a singular token of the goodness and mercy of God, that he doth vouchsafe to illuminate with the knowledge of his truth, a many of that number, that had shed Christ's blood, and were taken to be the chief procurers of his death. Who shall henceforth despair in his sins, when we see these men have found forgiveness? Let us rather harken to Christ, which doth of his own accord, offer to sinners remission and peace, and did vouchsafe to pray for them, that crucified him. And yet this example serveth not only for our consolation, but also for our instruction, that we also with like facility and readiness must pardon them that do us injury. For so it shall come to pass, that we having the true spirit of the children of God given unto us, and being delivered from all the debt of our trespasses, shall come to the inheritance of the heavenly kingdom, with jesus Christ the only begotten son of God: to whom be blessing, honour, power and glory for ever. Amen.   

The xlij Homely.  AND Steven full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogues, which is called the synagogue of the Libertines, and Cyrenites, and of Alexandria, and of Cilicia, and of Asia, disputing with Steven. And they could not resist the wisdom, and the spirit which spoke. Then sent they in men, which said, we have herded him speak blasphemous words against Moses, and against God. And they moved the people and the elders, and the Scribes, and came upon him and caught him, and brought him to the counsel, & brought forth false witness which said: This man ceaseth not to speak blasphemous words against this holy place, and the law: for we herded him say: This jesus of Nazareth shall destroy this place, and shall change the ordinances which Moses gave us. And all that sat in the counsel, looked steadfastly upon him, and saw his face as it had been the face of an Angel. 
FOr as much as our Saviour jesus Christ, is entered into the kingdom and glory of God his father, by the bitter death of the cross: the same lot must all they abide, that desire to live godly, and to be partakers with him, of the heavenly kingdom. And forbecause we are offended with nothing, more than the cross, God would have us instructed and confirmed, not only with precepts, but also with the example of the primitive church, that we should not be offended with persecution and adversity, as at any strange and unwonted thing: for as much as we see in times passed prosperous successes among horrible persecutions mixed, the church for all that, still increasing. An example whereof the story that we presently have in hand shall show us, if it be compared with the things that went next before. For Luke hath declared unto us the most prosperous proceed of the gospel, and how not only the common people, but also many of the priests, began to believe it. So that the church affairs, seemed now to have been in quiet and safety, seeing it was defended by so many and such singular patrons. But behold a new conflict beginneth more horrible and perilous than any yet before was, in the which Steven by whose side the whole church of Christ was foyned at, was constrained to defend Christ's quarrel, not only by words, but also by stout protestation of his faith and by his blood. The use of the history, is chiefly in this point, that we must not be offended, though grievous tumults suddenly arise, when all things seem hushed, and when they whom we hoped to have our faithfullest defenders, either are not able, or willing to help us. For God suffereth it so to come to pass, to take from us the trust in carnal helps, and for that we should learn in deed, that Christ's kingdom is not enlarged, neither by host of men, nor by force, but by the spirit of the Lord. But because divers other things are here concurrent, which make both for our instruction and consolation, the whole history with all the circumstances is diligently described of Luke. First, beginning with the description of the person, he showeth who Steven was, and of what calling. Then he describeth his enemies, and their attempts against him. thirdly, he declareth how Steven behaved himself in this concertation, and his glorious martyrdom. Now will we speak of the things that belong to the treatise of this present place.  
Luke in the beginning showed how Steven was the first in the number of the Deacons. 
The description of Steven.  Now he addeth the things making for this present history. And first he saith, he was full of faith, doing us to understand, that he was sincere and no bragger or counterfaiter of the faith, but endued with true faith, and fervent in the zeal of Christ's glory. He joineth power to his faith, whereby we understand the gift of miracles, according to that treatise of Paul, touching the division of gifts, in the first to the Corinthians twelve Chap. And as he declared his faith by his fervency of zeal, so he testified that other gift of the holy spirit, by notable miracles and wonders. And although nothing is said of his public sermons, it appeareth yet by order of the text, that he used to preach both often, earnestly and effectuously. Wherefore, we may here note by the way, that the Deacons in the primitive Church were not wholly debarred from the ministery of the word, but although they were chiefly busied about distribution of the Church goods, yet they bestowed their labour as far as they were able in other services of the Church, that by this mean as Paul saith, they might win themselves a good degree. 
1. Tim. 3.  Hear chiefly is to be observed the verity of Christ's promises, whereby he instructeth his faithful and industrious servants. 
Math. 25.  For he saith, they shall be set over great and many things, which are faithful in small matters. He promises, that they that have, shall receive more. Steven proveth the same true, as this place teacheth. For where he well used the gifts of the holy ghost, which he had in the beginning, and did faithfully administer temporal goods, he is increased with more gifts, and advanced to higher degree, yea being made match with the Apostles, he beginneth to distribute the eternal and heavenly treasures of the Gospel, with great praise and utility, whom Christ hath vouchsafed to adorn with the crown of martyrdom. Let us therefore be stirred up with the consideration of this example, & not suffer ourselves to be pulled back from well doing, with the consideration of our unworthiness, whereas we may attain to the increasing of the holy ghost, by faith and diligence, and may prepare for ourselves an entrance and degree into more excellent ministries.  

Stevens adversaries.  Howbeit this valiant and stout soldier of Christ, finds by and by such as withstood his godly purposes and enterprises. For there stood up men of divers Nations, of the school or College of the Libertines, which disturbed and troubled him. For where the city of jerusalem was ordained to be a place both for outward religion, and for an university and study of the law: there were in it divers Colleges of jews, which either for religion sake, or for study, came thither from divers nations: of the which number this synagogue of the Libertines was, who were the principal and chief Captains of this conspiracy, devised against Steven. But how this synagogue came so to be called, there are divers opinions amongst the Interpreters. Howbeit, I like best their opinion, which suppose there was a certain College builded by those of Rome which were called Liberti, 
Liberty were such as had sometime been bondmen▪ and after, ●●●ding favour in their lords sight were made free and advanced to great dignity  wherein strangers were taught and instructed. For we know that these Liberti were of great power and authority, and that many of them went about to win the favour of the people, by such benefits, we learn by example of the Centurion, whom the Priests for this cause commended unto Christ, because he had builded them a synagogue. But it is not without a cause that Steven is resisted, by men of divers Nations, and such as are learned, and of experience. For as the mysteries of the kingdom of Christ, are for the most part hidden from the wise of the world: so the greater is the glory of the Saints, which they get by such conflicts. This serveth also to comfort us, that we yield not for fear, if at any time we see ourselves assaulted by many and furnished enemies. Now it is profitable to consider after what sort, and with what conveyances, these conspirators appoint their onset against Steven.  
Luke saith they begin with disputation, 
Steven is set on by disputation.  the end and drift whereof as appeareth, was none other but to catch & entangle him in his own words, which thing the Scribes also many times assayed against Christ. For trusting in their wit & learning, they hoped easily to have the victory of a rude and unlearned body, or at lest such an one as yet had no great name of learning. But the matter fallen out far otherwise than they looked for. For he whom they supposed to be rude and unprovided, being instructed with heavenly wisdom, and prompted with the holy spirit, doth not only answer the questions they propone, but useth such plenty and force of arguments, that they by no means were able to resist him. Whereby we see again, that Christ who is the very truth itself, never faileth of his promise. He promised his spirit to be a comforter and counsellor, to lead those that be his into all truth. He promised them utterance and wisdom, 
john. 14.  against the which, men should not be able to stand. 
Luke. 21.  He hath hitherto performed his promises, as we have seen in the examples of the Apostles. And the treasure of this heavenly wisdom is not yet spent and drawn out, but Steven also draweth out thereof such things as are necessary in this conflict. Let no man therefore fear either the wisdom or authority of the world, 
1. Cor. 1. Coloss. 2.  forasmuch as it is not our business but Christ's that we have in hand, who is made unto us of his father, wisdom, and in whom all the treasures of knowledge and wisdom are hidden. Let us also consider that he is greater that is in us, 
1. john. 4.  than he which maketh such a stir in the world.  
But do these Sophistical Libertines being overcome by disputation, 
False witnesses are brought against Steven.  yield? Not, but turning them unto unlawful and crafty conveyances, they labour to oppress him by lies and false witnesses, whom they perceived strengthened with truth, and therefore invincible. They suborned men that had their tongues to cell, which through slanders went about to bring the most faithful Preacher of Christ in envy of all the people. And of these we will speak a little hereafter. Now let us consider how far they use to go, which nourish hatred in their hearts against the truth, and will not yield being yet overcomen. Such men are given up into a reprobate sense, and become so blind, that under the pretence of godly zeal, wherein they wickedly glory, they think they may do what they will, and fear not most manifest and heinous wickedness. For these Libertines could not be ignorant of the law of Talio, appointed by God, 
Talio, is when the doer suffereth such like damage and hurt himself, as he doth to an other. Look the place. Deuter. 19  for false witnesses. And though there were no laws any where extant, yet common reason teacheth us, that they commit grievous a fault, which either bear false witness themselves, or else bring forth and allege false witness. But they that burn in hatred of the truth, make no count of these things, and it cometh to pass by the just judgement of God, that they are bereft of common reason, and therefore pollute themselves with great wickedness, chase and driving away the truth, after she hath shined in their hearts. There are divers examples hereof extant as well old as new, amongst which this one is very notable, which the Bishops of the Counsel at Constance used towards john Husse, against all right and law, whom they were not afraid with breach of their own promise, and the emperors safe conduct, cruelly to burn, having none other cloak to excuse their heinous fact, but that promise was not to be kept unto heretics. Let no man therefore marvel, though he perceive him unjustly and unworthily entreated. In the mean season let us learn in the beginning to quench the fire of hatred, glimmering against the truth, lest we also fall into the like blindness and incurable frowardness.  

Steven is oppressed with sedition and taken.  Now, because the importunacy of a few could little or nothing prevail against the doctrine of the truth, these most subtle Sophisters labour earnestly to set all the people with the Elders & Scribes in Stevens top. And as may be gathered bythe circumstances, they raise an open tumult in the city, meaning to apprehended him and bring him before the counsel. Which is an old policy of Satan, meaning to make them away in an uproar or sedition, whom they see armed with the defence of truth and law. But most times it cometh to pass, that they which with seditious sleights assault thetruth, do most miserably perish by sedition, as we may see it hath happened to the nation of the jews. And here is set forth a notable example of the levity & inconstancy of the common people. It was declared before, how the Apostles and all the Church were in great estimation with the people, both for the notableness of their miracles, and also for the show of an heavenly, and as it were, divine majesty that shone in them. But now a number circumvented with the sleights of these Sophisters, stand up against the doctrine of truth. The like lightness in the people did Christ also find, whom one while they would have made a king, another while like mad men they cried out to have him crucified. So the men of Lystra at the first cried out, 
Acts. 14.  saying Paul was a God, but within a while after, they would have stoned him. And many like doings we read in the histories of the Gentiles, the use of all which is, that we hunt not for praise of the people, nor study not to please the world, but rather God, whose will is certain, and remaineth stable and unmovable.  

Steven is accused of impiety and obstinacy.  Now let us see what things they laid to Stevens charge by these false witnesses, whom Luke says they brought before the Counsel. The sum of their accusation is: This man ceaseth not to speak blasphemous words against this holy place, and against the law. He is therefore accused of impiety, and not thereof only, but also of incurable obstinacy, which hitherto by no reasons could be persuaded. They make mention of the holy City and Temple by name, because it seemed to the jews an intolerable impiety to speak or intend any thing against these places, being commended by so many promises of God. Therefore this was chief laid to Hieremies' charge, that he prophesied against the holy City and Temple. 
Hierem. 26.  But because it behoved the crime should be proved by witnesses, and that the blasphemies should be declared more plainly what they were, they add: for we have heard him say, how this jesus of Nazareth shall destroy this place, and shall change the ordinances which Moses gave us. Therefore where they thought both their religion and their City should endure for ever, they judged him that should say any thing touching the destruction thereof to be a wicked body. Furthermore, whence they took hold of this accusation, may easily be gathered of the Apostles doctrine. For they taught that men were justified and saved by the mere grace of God, through the merit of jesus Christ, and that nothing in the business of our salvation, was to be attributed either to man's works, or outward ceremonies. For the one were polluted and imperfect, and the other were shadows and figures of the redemption in Christ to come, which Christ had put away in the sacrifice of his own body, as might be gathered of the renting of the Temple, which happened at the death of Christ. They also exhorted all men to cast away all their vain hope in the righteousness of the law, and to embrace with sure faith the righteousness of God, offered them in Christ. The which thing, because they would the more easily persuade them, they called to their remembrance the peril of present destruction, whereof Christ oftentimes had warned them. Therefore the crafty and most impudent slanderers, take occasion of their accusation hereof, saying: Steven spoke of the abolishing of their religion, and destruction of the City, but they craftily conceal the causes moving him so to say. Yea, they so set forth the matter, as though Steven should seem to have threatened to set the temple on fire: and speaking very contemptuously of Christ, they compare him as it were, with the glory and magnificency of the Temple, to make his doctrine to be the more despised. This place is with all diligence to be observed. For as it teacheth us that truth for the most part is assaulted with lies: so it plainly warneth us that Christ's doctrine can never be so wisely and modestly preached, but that the wicked world will take occasion to slander the same. We find it to be true in these our corrupted days, wherein whatsoever the faithful teachers of the truth say, is most unjustly carped at. For where we teach, that men are justified by the mere grace of God, & that our strength and works have no praise in the case of our salvation, by and by we are called the enemies of good works, and maintainers of carnal liberty. Again, if we say, that whatsoever belongeth to our salvation, is contained in Christ only, because he is the only mediator, advocate, and intercessor, appointed between God and us: straight way we are condemned as wicked blasphemers of the blessed Virgin, and Saintes. Item, if we go about to deliver the Church of Christ, from the intolerable yoke of human traditions, to correct abuses, and to restore the ancient simplicity of the primitive Church, by and by there start up, that cry out, we are adversaries of religion, and the true worship of God, depravers of the Sacraments, and robbers of God of his honour. And if we declare unto the world, drowned in the filthy ●lowes of wickedness, the imminent wrath of God, and the punishments long agone deserved therefore: then we are condemned and railed at, as disturbers of public tranquillity, and sowers of sedition. And to be brief, nothing can be done so sound, so godlily, and so modestly, that can escape the censure and check, of the slanderous and envious adversary. But no man must be so moved with these things, that he must leave or forsake the charge committed to him of the Lord. Let us consider that this is the old guise of the world, against the which we must both constantly & prudently strive and resist. Let us likewise be encouraged with the testimonies of the Scripture, which promises that the godly are not forgotten with God, but have laid up for them in heaven, 
Psalm. 34. Math. 5.  a most plenteous reward. In the mean season, the world shall not scape scot free, for their shameless sclaundering, but as the jews were enforced with extreme misery, to abide the horrible destruction of their City and nation, which they would not have had the Apostles to speak of: so this is always found true, that they shall feel the smart of deeds that will not be amended by words, and disdain to be threatened.  

Steven in the danger of death is not afraid.  But what saith Steven in all this ado, which is snatched at of every one, like a sheep in the middle of a sort of Wolves? Is he dismayed with fear? bewrayeth he his fear of heart with paleness of face or trembling? Nay, rather he rendereth a reason of his faith and doctrine with great boldness and liberty, and sharply reprehendeth their impiety, and incurable contending with God, as we shall see in the chapter following. And lest any man should ascribe his saying unto railing, it is declared, that there shined in his countenance, a token of a courageous mind and conscience, rejoicing in Christ. For where the judges (as is often times seen) earnestly countenanced him, they saw his face, as it had been, the face of an Angel. This me thinketh is to be expounded of an unaccustomed, and more than human brightness, wherewith God would dazzle the eyes of his enemies, to the intent they should perceive, that such as he was, feared them not. And without all doubt, Steven in the mean while, had some incredible comfort of God's spirit, risen in his mind. Furthermore, God gave him herein a token or taste of the glory to come, thorough the hope whereof, they may overcome all adversity, that shall happen to be in danger for the testimony of his name. Examples whereof we have many in the histories of Martyrs, amongst the which, one that was to be seen not far from us, above thirty years past, is worthy for ever to be remembered. A certain husbandman of the country, for his profession of the gospel, was brought to the fire to be burned. And where before, while he was in prison, he had showed many tokens of a christian stowtenesse: yet the nearer his death approached, the more evident the same appeared. For being bound to the Gybet, and ready to be let down into the fire, he said aloud, 
A notable history many ways to comfort the persecuted for religion.  that he would fain speak to the justice ear he died, to whom when he came (though the justice used many delays to put him of) he said on this wise: Sir quoth he, you have this day condemned me to be burned for heresy. Howbeit though I confess myself a sinner, yet I acknowledge no crime of heresy in me. For I profess and embrace with all my heart, that faith which is contained in the Apostles Creed, and so recited the articles thereof. Now good Sir (saith he) I crave this last boon or petition of you, that you would lay your hand first on my heart, and then on your own, and so testify unfeignedly unto this people, here standing about, whether your heart or mine, quake and tremble more for fear. I truly with cheerful heart, haste unto Christ, in whom I have believed. Now of what mind and opinion you be, see you to it. The judge had never a word to say, but bade hast the execution: so yet that there was perceived more pensiveness in his countenance, than in the Martyrs. This is a great glory of our faith, that even then it most comforteth and cheereth our hearts, when all things seem most horrible and fearful. Let us therefore labour to keep this faith with all diligence, that having passed the race of this life, and gulf of persecutions, with merry minds and cheerful conscience, we may attain to the joy of the glory in heaven, promised us in Christ jesus: to whom be blessing, honour, power and glory, for ever. Amen.    

The seventh chapter upon the Acts of the Apostles.  

The xliij Homely.  THAN said the high Priest, is it even so? But he said: you men and brethren, hearken: The God of glory appeared to our father Abraham, when he was yet in Mesopotamia, before he dwelled in Charran, and said unto him: Go out from thy country and from thy kindred, and come into the land which I shall show thee. Then he went out of the land of the Chaldeys, and dwelled in Charran: And from thence after his father was dead, he brought him into this land, in the which ye now devil. 
WE have herded how the blessed martyr Steven was accused of his enemies, through false witnesses, that he was a blasphemer of God, & of the law given by Moses, & how he threatened both the city & the Temple with destruction. These things are set forth to this end, that we should understand, how the first Martyr of the Apostolic Church in the beginning, as well as all the other afterward, were oppressed with false accusations, and that we should learn hereby, what case the Ministers of the truth stand in, in this world, and all others which go about to promote the glory of God, and the common salvation of all people. For such are judged for wicked enemies of God's glory, and of public tranquillity, as Christ oftentimes admonished, and hath been declared long sithence, by the examples of many. Therefore the wrong judgements of the men of our days, concerning the ministry and Ministers of the truth, aught not to offend any man, whereby he should listen the less unto God's calling. But because we spoke of these things in the last sermon, and at divers other times, we will now let them pass, and entreat of this present place, in the which Luke showeth how this matter was handled, in the counsel.  
And first he beginneth with the high priest and saith, 
How the wicked suffer Christ's cause to be entreated of in Counsels.  he demanded whether these things were even so as was declared by Stevens accusers, yea or not? Wherein is set forth unto us, a notable example of craft and wiliness, wherewith these counterfeit Bishops use to set on the Ministers and followers of the truth. For therefore doth he ask Steven this question, and provoke him to answer, for that he would under the visure of justice deceive the unwary, as though he gave Steven liberty to pleat and defend his matter, where it is evident he meant nothing less. For as yet that wicked decree, whereby they had forbidden all men to preach in the name of jesus, stood with these men in force. And now he enquyreth not, touching the right or equity of the deed, but simply of the fact only, as though it might seem a sufficient accusation to all men, if Steven should have been found to have said any of the things, which were objected to him by his ungodly accusers. The like trade use our persecutors in these days, neither begin they any other ways with the true worshippers of Christ, than to know, by their own confession, whether they have spoken any thing, against their received superstition, abuses, and errors of Popish tyranny, yea or no. Which thing if once it appear, by and by sentence of death is pronounced, neither will they hear any reasons or arguments, whereby they are able to defend their doings. So that if any man confess, he have denied the intercession of Saintes, and hath spoken against the superstitious worshipping of them, he is straight way condemned of heresy, and not permitted to give any account of his doctrine in that behalf. Likewise he is judged an heretic, that speaketh against the sacrifice of the Mass, against the fire of Purgatory, against the supremacy of the Sea of Rome, against selling of pardons, and divers such like merchaundizes, and farther reasons of his doing or teaching, will they not hear. Let us well note these things, that they beguile not the simple, when they see they give us free liberty in the counsel to pleat our matter. For there lieth a Snake in the grass: and they covet nothing else of us, but the confession of the truth, which of all other things, they most hate and detest.  

The argument of Stevens oration.  But let us hear Stevens answer, which consists of a whole narration or history taken of the first Origene, and beginning of the jewish Nation, and comprehendeth in it, the chief benefits of God bestowed in times past, upon the fathers, with the deeds done again by them, either good or evil. What the end and scope of the whole discourse is, may easily be gathered of the points of his accusation. The chief points whereof were, that he had blasphemed God and the law. Therefore he beginneth to purge himself of impiety, and lest he might seem to beguile them with vain and trifling arguments, he doth utterly protest, that he is altogether void of such impiety against God and his ordinances. His first argument consists herein, that he acknowledgeth and preacheth the same God that whilom wrought divers things among the fathers, and whom they only worshipped. Then proveth he that he aught not to be judged ungodly, for abrogating the law and the ceremonies, for as much as the fathers in time passed pleased God without the law and ceremonies, only by the obedience of faith, and that the same God liked not many of them, after the law and ceremonies were instituted. And thereof he evidently proveth, that the law and ceremonies had a far other use and end, than that men could be justified and saved by them: but rather that such a way of salvation was shadowed by them as was at length, accomplished in Christ: and that therefore the ceremonies were to be let pass, and Christ to be embraced by true faith. And at length, for that he would drive them from their vain affiance in the fathers, he setteth before their eyes, their stubborn and incurable impiety, accusing them earnestly that they had lieffer to follow their Progenitors, than those ancient and holy fathers, which through faith pleased God. And this is the sum of all Stevens oration, wherein we are taught, after what sort, and how boldly we aught to defend God's quarrel, against the enemies thereof. Here appeareth also a marvelous power of the holy ghost, which could instruct him with so perfit a knowledge of divinity, and with so great boldness of mind, that being set in the middle of these Wolves, he could so wisely give an account of his doctrine and faith, and so constantly contemn his enemies. Which example aught to encourage us, to think that the power of the holy ghost, can not be overcome with the stowtenesse and frowardness of the wicked. Let us see now the beginning of his oration, contained in this place.  
The beginning is brief and short: For he saith: 
The getting of attention and good wil  ye men and brethren harken. He calleth them brethren, because of country sake, by which name the jews used often to salute one an other: and fathers for the dignity and office sake which they were in, by God's appointment, whose authority he willingly acknowledgeth, although he knew them to be very corrupt and wicked. Yet is he not so amazed at their dignity, that he thinketh it unfit, to descent from them, but rather he plainly and freely speaketh his judgement, and accuseth them of error. By this example we are taught, that the christian faith doth not abolish the duties of humanity and civility, which we own unto them that are in authority and dignity above us. For although touching the state of salvation, 
Gallat. 3. Col. 3. etc.  there is no differences of people in Christ jesus (as Paul teacheth) yet the degrees of dignity remain, and Christ hath not abolished the law of God the father, which commandeth us to honour our parents, and to rise up unto a grey head, and as the same Apostle witnesseth, it is the property of christian modesty, that one go before an other in honour. Yet the chief care would be of God's will, 
Rom. 12.  and of the duty we own unto him, lest we dissemble the truth, for man's sake, the confession whereof, Christ every where requireth of us. Neither must we at any time, forget that Apostolic, and very christian Maxima or sentence that teacheth us, we must rather obey God than men. As therefore by the example of Steven, the barbarous uncourtesy of certain frenetike people is condemned, who to show themselves christians, salute princes, and all others in authority, by none other name than brethren: so is the tyranny of them also confuted, which think it not meet, that any man should gainsay the Bishops of Rome, because their authority is confirmed by prescription of so many years, and privilege of so many Princes. But vain and ridiculous is the glorying in man's authority, seeing it was lawful for the Apostles, to descent from them, whose power was ordained of God, and whom they acknowledged for fathers, by reason of God's institution. The plainness and simplicity of the gentle Philosopher is much to be commended, which said: Socrates is my friend, but truth is more my friend. What unrighteousness is it therefore, to require of christian men, that they should have more regard of the Antichrist of Rome, than of Christ, and his eternal truth?  
But let us return unto Steven, 
Abraham pleased God without the ceremonies of the law.  which beginneth his narration with Abraham the father of the jewish nation, because they did most glory in him. And by his example, he proveth, that the ceremonies of the law, are not necessary to salvation, and that they are not to be thought wicked and blasphemous, which preach they are abrogated, because Abraham in time passed pleased God without them. The circumstances of place and time, make for the amplification of the argument. For lest they might think, that God had any respect to the land of promise, he showeth that God called Abraham forth, being yet in Chaldea or Mesopotamia, and that after Thares his father was dead (by reason of whose age or sickness, it is like he stayed in Charran) he came into the land of Chanaan, where he received the seal of circumcision. Howbeit because all things are written for our instruction, we must apply the example of Abraham, not only to this present cause, but also to ourselves, and there shall no little profit ensue unto us, if we well consider the calling of God, and the faith or obedience of Abraham.  

God calleth unto salvation.  In the calling of God, whereby Abraham came out of Vr in Chaldaea, into the land of Chanaan, are two things principally to be considered. The first is, that he was called without any merit or desert of his before going. For jehosuah in his xxiiij Chapter testifieth that he dwelled among Idolaters, and worshipped strange Gods. Yea, Epiphanius by report of ancient writers saith that Thares Abraham's father was the first that made images of clay, 
In the beginning of his first book against heresies.  and that therefore he was punished of God with the death of Haran his son, who was the first among the ancient fathers, that of natural death died before his father. Neither could he be commended, because he was circumcised or was in the time of the Temple, whereof the one was built many years after, the other was a sign of the covenant made with him, 
Rom. 4.  whereas the righteousness of faith which he had already attained, was sealed and confirmed. The second is, how all this calling dependeth upon the bore word of God. For he is commanded to forsake his country and kindred, and seethe nothing that might 'cause him to look or hope for any better state or condition. For God promised him neither trustier friends, nor fruitfuller country, but speaking directly, saith: Come into the land which I shall show thee. These things are worthy to be diligently observed. For first they teach us, that we are called to salvation, and to the heavenly country (whereof the land of Chanaan was sometime a figure) through the mere grace of God, without respect of any our works or deserts in this matter. For what had we deserved, seeing we were choose in Christ before the world was made? 
Ephes. 1  Or what can they brag of, that have nothing but that they have received? 
1. Cor. 4.  And surely, if we consider the disposition of our nature, it shall appear that we are no more mindful of the heavenly Country before we be called and drawn, than Abraham was of the land of Chanaan, whose name he had not herded of, yea, when the Lord calleth us, we prove the untoward nature of the flesh striveth against God's calling, which we can never be able to overcome, except we be helped by the effectuous drawing of the holy spirit. Furthermore, we are taught, that our vocation which offereth us salvation, dependeth upon the only word of God, and therefore can not be taken hold of by fleshly sense, or man's reason, but by faith only (which also is the gift of God) For the natural man perceiveth not the things belonging to the spirit of God. 
Ephe. 2.  And God hath prepared such things for them that love him, 
1. Cor. 2.  as neither eye hath seen, 
Esay. 64.  nor ear heard, nor yet hath entered into the heart of man. And here the power of faith marvelously declareth itself, which only taketh hold of the promises of God, and most surely embraceth those things that far exceed all sense and capacity of man's reason. Therefore Paul calleth it a sure confidence of things which are hoped for, 
Heb. 2.  and a certainty of things which are not seen. These things aught well to be considered of them who think the doctrine of the justification of faith, so light a matter, as though it appointed to easy a way unto salvation, and so maintained the security and licentiousness of the flesh. For how can that be judged a light and easy matter that surmounteth and passeth all the powers of man? Or shall we accounted it a matter of greater weight before God, that men do of their own power, than that that cannot be done without the power of the holy ghost? Let us compare faith with all the works of all the Monks that ever were, and yet shall we find more, yea, and perfecter works among the Philosophers of the gentiles: but faith shall we be able to show in none, but in him that is born again of the word of God, through the holy spirit. Therefore our salvation and justification is justly ascribed to the greatest and exellentest thing that any man living can have upon the earth.  
Now, 
Abraham, an example of the obedience of faith.  the belief and obedience of Abraham following the calling of God, is very wonderful. There were divers things which might have let and hindered high m. For to let pass all other, great is the force of our native soil and country, and draweth men (as the Poet saith) with a great desire and liking, and still maketh them mindful thereof. And it is no small authority, that kinsfolk and alliance be of, whom we then most vehemently love, when we be ready to forego them. The age also and infirmity of his father might have stayed him, whereof he died before he came to the borders of the Country promised. And it is also likely, that Abraham was in great honour in his country, such as he could not easily hope for, in a foreign land, among strangers. But none of all these things, could withhold that godly breast, but that without delay he would follow the vocation of God, without any curious inquiry of the condition and state of the Country. This is that obedience of faith so oftentimes commended of Paul, and which he saith is the end of the law. 
2. Cor. 10. Rom. 1. &. 16.  This doth Christ require of us, where he commandeth us to forsake father, mother, sister, brother, wife, children, and ourselves, if we will be his Disciples. And the accomplishment hereof is so difficult a thing, that it is undoubtedly impossible for us to perform it, except we be regenerate and born again of the holy spirit, as Christ teacheth, disputing with Nichodemus. 
john. 3.  Therefore let them that desire to be called Christians, examine themselves after this rule, lest while they rashly brag thereof, they become like foolish builders, 
Luke. 14.  who go about to set up some great building, before they have cast the charges thereof. Let this consideration awake us, incessantly to make our fervent prayers, for the increase of faith, that after the loss of all these worldly goods, we may come to the inheritance of the heavenly Country, with jesus Christ our saviour: to whom be praise, honour, power, and glory for ever. Amen.   

The xliiij Homely.  AND he gave him none inheritance therein, not not so much as one foot, and promised that he would give it him to possess, and to his ●eede after, whereas yet he had no son. God said on this wife, thy seed shall be a sojourner in a strange land, and they shall make them bond, and entreat them evil four hundred years. And the Nation whom they shall serve, I will judge saith the Lord. And after that they shall come forth and serve me in this place. 
Because Steven was accused as a public enemy of God's glory and all religion, by reason of his doctrine of abrogation of the law and ceremonies, he appointeth such a state and end of his answer, as whereby he proveth, that although he teach the ceremonies of the law to be abrogated, yet he aught to be judged neither impious, nor enemy unto God's honour. This he proveth, not with vain show and noise of words, but plainly and in deed. For he recounteth diligently how God dealt with the fathers in the old time, partly to prove that he acknowledgeth the true God, whom the fathers sometime worshipped, and partly to show that justification and salvation is not tied to the ceremonies of the law, because the fathers served God and pleased him without them, whereby he gathereth also, that he is no adversary to true religion, considering he beateth down but those things which the fathers might well forbear, and which were instituted to that end, to signify the true trade and way of salvation, which is only contained in jesus Christ. And he fetcheth his beginning from Abraham, of whom they most bragged. And first he saith, that when he was yet beyond the river, among such as worshipped strange Gods, he was called of mere favour into the land of Chanaan, (which is a figure of the celestial country) before the Temple was either builded, or the ceremonies of the laws instituted. And he declareth that the Scripture saith nothing of Abraham, but of the obedience of his faith, wherethrough he followed God, when he called him, and embraced the favour and grace offered him. Whereby he goeth about to provoke the chief of the jews, to forsake their superstitious observation of ceremonies, and to embrace jesus Christ, the only author of true salvation, by sure faith. But because in the judgement of the flesh, faith seemeth a thing not of so great weight and force as can purchase us salvation, Steven busieth himself earnestly in setting forth the faith of Abraham, to th'end he would declare, that faith is of such force, that it passeth all power and capacity of man's reason. For through this faith, Abraham so overcame the love of his sweet Country, the familiarity of his kinsfolk, the enjoying of dignity and honour, the laborious pains and griefs of journeying, sorrows and cares, and whatsoever is either pleasant or irksome to the flesh, that without any tarriance or delay, he obeyed the calling of God. For declaration whereof this present place also maketh, where the notable faith of Abraham is more fully set forth, if by any means he might kindle in them any desire or love unto the same, which thing because we also stand in need of, it shall prevail us to consider every thing diligently.  
Steven goeth about to declare what God did unto Abraham after he came into the land of promise, 
Abraham's faith is set forth.  and thus he saith: And he gave him none inheritance in the same, not not so much as one foot, but promised he would give it him to possess, and to his seed after him, when as yet he had no child. In which words three things be contained, which make much to the setting forth of Abraham's faith. First, when he came into the land promised, and showed him through many labours and perils, he found it not empty, but inhabited and possessed of the Chanaanites, a very fierce people. And he was so far from the possessing of it, that he could not say, there was one foot of ground there that was his. Yea, he felt every day more misfortunes than other. For he had scarce set up his Tents, but he was constrained through famine to fly in to Egypt. Then returning again from thence, his Nephew Lot and he which was an only comfort among such despiteful people, broke company, and departed the one from the other, by reason of their herdmen and shepherds contention and falling out. And not long after he was wrapped in perilous wars against the kings of the East. And to let pass divers other things, when Sara his wife died, he was fain to buy of Ephron the Hittite, a place to bury her in. Might he not therefore think he was deceived of his hope? This done, he showeth what stayed and comforted Abraham in all these adversities and troubles, verily the promise of the land that God had made him. But how uncomfortable a thing it is to trust a bore promise, without any further assurance or confirmation, daily experience teacheth, specially if the success of things agreed not with the promise, as we said erewhile in this matter came to pass. But a third thing there is yet more grievous than all the rest, which is, that God's promise to man's wisdom might seem ridiculous. For God promised this land to Abraham's seed or posterity, whereas he had no child, and by reason of his age, was unlike to have any hereafter, being an hundred years old, and Sara his wife barren, and past bearing of children. Who therefore seethe not how many ways and how strongly Abraham's faith was shaken and assaulted, and how great occasions he had to distrust God's promises? But none of all these things could vanquish or quail that godly heart. For he believed in hope beyond all hope, and regarded not his own body which was now dead, nor how his wife Sarah was past child bearing: he stackered not at the promise of God through unbelief, 
Rom. 4.  but become strong in faith, and gave God the praise, being full certified that he which had promised the same, was able also to make it good. And this is that faith which Moses saith was imputed to him for righteousness. 
Gene. 15.   
Moreover, as Steven goeth about to stir up the jews unto faith, by the example of Abraham, so the consideration of the same example, 
God exerciseth the faith and patience of those that be his. Roma. 4.  must serve for our instruction. For as Paul saith: These things are not written because of him only, but also for our behoof, to whom after like sort, faith shall be imputed for righteousness, if we diligently follow the steps of Abraham. It shall be very profitable for the confirmation of our faith, if we note how God useth to exercise his beloved, while he so ordereth things in this world, that all the success and effect of them seemeth contrary to his promises, which thing in the history of Abraham, is more manifest, than needeth to be proved with many words. Neither was the state of Isaac his son, and afterward of jacob any better. For when God had cast upon jacob the privilege of majority, or first begotten, and had amplified the same with many and great promises, for fear of Esau his brother, he was fain to return to the place, from whence his Grandsire Abraham came, and there with his unkind and churlish Uncle served like a bond servant, his brother Esau, whom God had rejected, flowing in wealth, and ruling like a king, all the mean season. We read the same came to pass unto David also, who having received a promise of God to be king of Israel, before he was set in his throne, was banished his country, and proclaimed for a Rebel, and public enemy of the kingdom and his country. And none other state be we all in, if we consider the case of our salvation, and the condition of Christ's kingdom, into the which, through faith we be grafted and received. To them that believe in Christ, is promised peace, safety, joy, salvation and victory, against the world, and Satan the prince of the world. But if a man consider the course of this world, he shall perceive, that the faithful are exercised with perpetual troubles, adversities and calamities, and be in subjection to the will and pleasure of tyrants: But shall we doubt of God's truth, while these things thus fall out, and complain that we are beguiled with false promises? No. But let us learn rather that Christ's kingdom is not of this world, and that we must not judge of it according to the outward show and appearance of it. Let us also learn to extend the eyes of our faith further, and to have a regard unto the promises of God, which will never fail, notwithstanding this unhappy world toss and turmoil never so much. For it is Gods saying: My covenant will I not break, nor altar the thing that is go out of my lips. 
Psalm. 89. Psal. 2.33.  He seethe the counsels and devices of Nations and princes, and not only seethe them, but bringeth them to nought, but his counsel standeth fast for ever. And this is chiefly to be understanded of the promises of our salvation, the truth whereof is inviolable, because they are founded on Christ, against whom the gates of hell, are not able to prevail. 
Math. 16.  Who so shall constantly cleave unto him, according to the example of Abraham, shall prove at the length, that they shall have the overhand of the world and the Devil. And shall see them thrown under their feet, which now so greedily gape after their lives. For they overcome in all things by him, who hath loved them, and hath given his son for us, so that with Paul they are able to say: 
Roma. 8.  If God be with us, who can be against us? who shall be able to separate us from the love of God?  

The place. Gene. 15.  Steven goeth forth with his history begun, and rehearseth the Oracle of the bondage of the people of Israel in Egypt, which is declared in Genesis. 15. chap. And albeit he purpose hereafter also to speak thereof, yet thought he here to make mention of the same, lest any man might think it came to pass, at all adventures, and without the appointment of God. And this place must be referred to that end, whereunto all the things before be referred. For herein appeared the faith of Abraham, that he quailed not at this heavy news and prophecy: and it also teacheth us, that there was a Church sometime in Egypt, which God acknowledged for his people, and which of his singular benefit, he set at liberty, when they neither had temple nor ceremonies levitical. Whereupon any man may gather, that the grace of God and our salvation, is not bound to outward sacraments, but dependeth upon the mere favour of God, which can none other ways be taken hold of, but by true faith. For this was plain, that the delivery out of Egypt, was a sign of the salvation to come. And if the servitude or bondage of the body could not be put away, but by the mighty hand of God, who seethe not, that man's merits and power can nothing avail, in putting away the servitude of the soul, without the help and grace of God? These things are to be applied also to our enformation, because they set out to us, the condition and state of God's Church, to be beholden, as in a Glass.  
First it is to be considered, how in speaking of the seed of Abraham, 
The Church is as a pilgrim in this world, and afflicted.  to whom the inheritance of the land of Chanaan was promised, he saith: It shall be a sojourner in a strange land, and they shall evil entreat them four hundred years long. These things teach us what case the faithful be in, upon the earth. For that they be the very seed or children of Abraham, 
john. 7. Rom. 9  both Christ and Paul testifieth. To these is promised the inheritance of the heavenly kingdom, as Christ beareth witness, saying. Fear not little flock: for it hath pleased the father to give you a kingdom. Again: father, 
Luc. 12. john. 17.  I will that where I am, these be also with me. And again: In my father's house are many dwellings. I go to prepare you a place. And I will come again, 
john. 14.  and take you unto myself, that where I am, there may you be also. Whereunto Paul seemeth to have alluded, where he saith: 
Phil. 3.  Our fellowship or conversation is in heaven, from whence we look for Christ our Saviour. And although we be inheritors of the heavenly country, yet it appeareth not to the world that we shall so be, but in the mean season we be Pilgrims in a strange land, that is to say, in this world, and have nothing of our own. And that this life of ours is like to a pilgrimage, we are taught not only by the oracles of scripture, but also by daily experience, for as much as we come naked into this world, and departed hence naked. And we be not only Pilgrims, 
1. Tim. 6.  but also many ways afflicted by the children of this world, which challenge to themselves the rule and dominion of this world, so that the Prophet doth not without a cause compare the Church unto a stone, to the rearing up whereof, all people exercise their force and strength. 
Zach. 12.  And Chronicles teach us that even since the beginning of the world, as many as have given themselves to God by true faith, have been in danger of persecution, which things we must bear in mind, 
1. Pet. 4.  that we be not offended with things that come to pass in our days as strange and unwonted. This must we hold, as undoubted true, that nothing happeneth to us, by hazard or chance, but according to God's providence and ordinance, which governeth all things rightfully. Neither could this world, or Satan the prince thereof do any thing against us, but through God's permission and sufferance. And he permitteth or suffereth him not as one that rejoiceth in our calamities, or mourning, as tyrants use, but because he seethe it good that the natural corruption, growing and cleaving unto us, should this way be bridled and punished, whereby it cometh to pass, that somewhile we stand amazed at the consideration of riches, somewhile at the pomp of honours and dignity, somewhile with the desire of carnal pleasures and concupiscence, or else decline and swerver from the way of salvation. Then therefore it is needful, to have this noisome stupidity shaken of, and the desires of the flesh to be quenched, with the cross and tribulations, that we may learn to hate this world, and to be inflamed with the ardent love of the heavenly Chanaan. And let us promise' ourself no better state in this life, because the world that can not abide the truth, will alway be one, and our corrupt flesh, howsoever it be corrected, will upon every light occasion, fall to her old usage.  

The Church is defended by God.  Yet this in the mean season aught greatly to comfort us, that God here addeth: The nation whom they shall serve, I will judge. For God is judge of all the world, and will not fail of his office, although he seem sometime, neither to see nor hear the fierce and cruel attempts of the wicked, nor the afflictions of the Godly. For how should he not see, that hath made the eye, 
Psal. 94.  and how should he not hear, that hath made the ear? For he beholdeth not the Theatre or stage of this world, after the manner of idle gazers, but vieweth and considereth all things in the world, as a just judge. And because nothing is more dear unto him, than the church, which he hath redeemed with the blood of his son, therefore he letteth no man go unpunished that doth molest or afflict her: yea, they are judged to touch the apple of his eye, 
Zach. 2.  that over boldly touch any of the faithful Ministers of God. There appear horrible examples of God's judgements against such people: amongst which, this that he showed against the Egyptians, as he here threatened, is first to be numbered. The Assyrians felt even the same, which were grievously punished for their tyranny against the people of God▪ Neither did Antiochus long scape quite, for his cruelty against them. What was showed upon Herode, is more apparent than needeth long rehearsal. And if a man consider the things that followed after Christ's incarnation, he shall see none that ever persecuted the Church, 
The ten persecutions in the Church.  escape the horrible hand of God's justice. The first in this number was Nero, who perceiving that the people of Rome took in evil part the firing of the City, whereof he was author, accused the Christians of that heinous mischief, and used all kind of punishment against them, 
Cornelius Tacitus in his xv. book.  as Cornelius Tacitus reporteth. And God suffered the rage of the most cruel tyrant so far to burst, that they say he also shed the blood of Paul and Peter the Apostles. But shortly after, God revenged the blood of his Apostles with an horrible judgement. For there ensued a pestilence, that consumed more than thirty thousand of his people. After the pestilence the Roman army was overthrown in Britain, and certain provinces in Armenia fallen from them, 
The Roman Legions brought into subjection.  and the Roman Legions were constrained in shameful wise to yield to their enemies. And at length the vengeance of God caught the tyrant himself, who being judged by the Senators to be an enemy to his Country, first sought to save himself, by dishonest and shameful flight, and at length, being disappointed of his hope, killed himself. Domitian following and treading in the steps of Nero, felt God's justice also, being murdered by his own men. Tra●ane although he called in the cruel proclamations, set out against the Christians, yet tasted he of God's wrath. For his golden house at Rome was burned, horrible famine and pestilence horribly reigned in his days, and a number of Towns in Asia, Galatia, and Graecia were overthrown and sunk with earthquakes. The fourth Emperor after Nero that rose against the Church, was M. Antonius Verus, not long after whom, rose the Germans, and such a plague followed thereupon, that certain towns in Italy with the infection thereof, were quite left destitute of any dwellers. The fifth persecution Lucius Septimius Severus began, who was both greatly vexed with civil wars, & being young of years died in England not far from York. With whose examples because julius Maximinus was little moved, but boldly raged against the Church: it came to pass by the just judgement of God, that he and his son were torn in pieces by their soldiers, all men crying, that one whelp aught not to remain of so ungracious a Sire. And Decius had a death not much unlike, for after he had shed the blood of Christ's martyrs, he and his son died in a barbarous Country, where their bodies could not be found when they were sought to be buried. What shall we say of Licinius Valerianus the eight persecutor of the Christians, who being taken by Sapores king of the Persians', was constrained to say his back on the ground like a block, for Sapores to get on horseback by. Valerius Aurelianus which would be the ninth in this number, being first feared by a thunderbolt falling at his feet, and not repenting him afterward of his tyranny, was slain of his own men. And when after all these, with greater ado, Dioclesian, with Maximiniane, and Galerius Maximinus coparteners, armed themselves against Christ's Church, they evidently felt the hand of God revenging the same. For we read that many thousands of men were consumed with earthquakes. Dioclesian and Maximinian of their own accord in one day resigned and gave up the Empire, either for sorrow that they saw they could not bring to pass that they attempted, or else for fear of Constantine. And Dioclesian afterward, hearing that Constantine had killed and overcome Maxentius, slew himself. But Maximinian desirous to have his Empire again, being expulsed by Maxentius, fled to Constantine his son in law, whom he lay in wait to have killed. But his daughter preferring her husband's life before her fathers, disclosed the treason, and so he was killed at Massilia▪ And this was the end of two most cruel tyrants, which whole ten years had cruelly afflicted the Church. Gale●ius being overcome with the griping pangs of an incurable disease, called in, the bloody proclamations which he had sent out against the Christians. And all these things came to pass within the space of three hundred years, unto the reign of Constantine the great. And the Lord from this time yet was not in rest. For when julian the Apostata, both by open force▪ and also by craft and subtlety, had undermined the Church, being overthrown in the field, and wounded with a javelin, he cried out, Thou hast overcome o Galileyan, 
Histor. Trip. lib. 6. cap. 47  thou hast overcome. For so had he used to call Christ in contempt. Infinite others might be reckoned beside these, if it were needful. But there want not later and fresh examples, whereby God hath in our age showed the severity of his judgement against the persecutors of his Church. This therefore shall stand fast for ever, that God will by his judgement, take vengeance on them, which enterprise to vex his people by tyranny at any time. These things aught to serve both for our comfort and instruction. Let it comfort us, that we hear God is a revenger of his Church, that we think he neglect us not, when we be afflicted. We are also taught to say aside the raging desire of private revenge, and to commend all the judgement of our enemies unto God, who saith: Vengeance is mine, I will recompense. 
Deut. 32.  The same doctrine may also be stretched further, that we seek not by any means violently to oppress any man, knowing that God revengeth the injury that is done to the weaker sort. For Christ saith: with what measure you meat, with the same shall other measure to you again. 
Math. 7.  And the Prophet crieth: woe to thee that destroyest, for thou shalt be destroyed. Again: 
Esay. 33.  woe be to him that buildeth the City with blood: 
Abacuc. 2.  woe be to him that heapeth up other men's goods. Whereunto are to be referred the things which God in his law threateneth to the oppressors of widows, of fatherless and strangers. See Exod. 22. In the consideration whereof would God they were more occupied, that think now a days the greatest commendation of manhood, and safety of a common weal, standeth in waged warrefaring.  

The delivered serve God.  But it is not to be negligently overpassed, how God speaking of the end of their delivery, saith: And after that, they shall come forth and serve me in this place. This is a general precept, that they whom God hath delivered, 
Psalm. 50.  must serve him: whereof we are also admonished. This must specially be considered in our salvation. We are delivered out of the tyranny of the devil, and from the horrible bondage of sin, by the singular benefit of God, who hath vouchsafed to give his son for us. Let us therefore come forth of Egypt, and casting away the desires of this wicked world, let us serve God in holiness, purity, innocency, faith, and love unfeigned: touching which things, see what is said everywhere in the writings of the Apostles. Rom. 6. Tit. 2. &. 3. 1. Thess. 4. etc. The same must they do that are delivered out of any other distresses. They that are recovered of sicknesses, let them think that spoken unto them that Christ saith to the man healed of the palsy: 
john. 5.  See thou sin no more, lest a worse thing come unto thee. Let them think likewise, that are delivered from poverty, hunger, pestilence, wars, or whatsoever like calamities. In times past, the sacrifices, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which God ordained to be offered to him for benefits received, admonished us hereof, which also were used of the gentiles, although they were strangers from the true worship of God. And to this end did Christ institute his mystical supper, which the ancient fathers called Eucharistiam, that is to say, a giving of thanks, because they knew it was ordained in the remembrance of Christ's death. And their wickedness is very worthy to be condemned, which glorying in the benefit of redemption, and feeling every day the vengeance of God, yet will not serve him, but give themselves wholly to serve sin, and the devil. Let that principally stick in our remembrance, that Steven urgeth so instantly, that is, how we be delivered from the tyranny of Satan and sin, by the benefit of God's grace only, and that therein nothing is to be attributed to our works, and other cold ceremonies. Let us therefore by faith embrace this benefit, and serve God our Saviour in spirit and truth, that with him we may hereafter enjoy the bliss of the heavenly Chanaan, through jesus Christ our Lord: to whom be praise, honour, power, and glory for ever. Amen.   

The xlv Homely.  And he gave him the covenant of Circumcision. And he begat Isaac, and circumcised him the eight day. And Isaac begat jacob, and jacob the twelve patriarchs. And the patriarchs having envy at joseph, sold him into Egypt. And God was with him; and delivered him out of all his adversities, and gave him favour and wisdom in the sight of Pharaoh king of Egypt, and he made him ruler over Egypt, and all his household. 
THe godly Martyr Steven was accused of impiety against God, the law, the holy place, and all the laws ceremonial. His adversaries took occasion to accuse him, for that he taught men that these outward things were abrogated by Christ, and that they could not be justified by them, but that justification and salvation came by faith only in jesus Christ, and that the ceremonies served for none other use, but to signify the way of salvation which is contained in Christ, and to bring men unto him. Wherefore, it behoved him to use a kind of earnest and grave defence before them, whith stood altogether upon ceremonies. He so handleth therefore and frameth his defence, that he proveth by the matter itself, he is clear from all impiety. For he diligently rehearseth whatsoever God did to the fathers in time passed, partly to declare that he acknowledged and kept the ancient belief of the fathers, and partly for that the jews should understand how the fathers in time past were justified by faith only, without any ceremonies. Whereupon every man may easily gather, that there is no cause or let why men now a days also should not be saved without the ceremonies of the levitical law by faith in Christ, and that therefore they are not to be accused of impiety, which hold and affirm that they are abrogated. And beginning with Abraham, he diligently setteth out his faith, in following the merciful calling of God, without any his deserts before going, to th'end he might stir up the jews to follow his steps. But because the holy martyr of Christ was not ignorant, that the jews did principally glory in their Circumcision, and in the fathers, against the grace of God given them in Christ, he continueth on in his Oration begun, because he would wipe them clean from both these gloryinge.  
Of circumcision he briefly entreateth saying: 
He beateth down the affiance in circumcision.  And he gave him the covenant of circumcision, and he begat Isaac, and circumcised him the eight day. He confesseth that circumcision was instituted of God, but while he joineth it with the things going before, he thereby putteth it away, in that he showeth it was given unto Abraham, after all those things which hitherto had been recited. For after he was called out of Chaldea, and had declared his belief openly by many and notable signs, and was by his faith and belief justified: God gave him the testament of circumcision, that is to say, he made a covenant with him, which was sealed as it were, and confirmed with circumcision. Whereupon it followeth, that he was not justified by circumcision, but that his circumcision was a seal of the righteousness, which he had already got by faith. Which argument Paul also used in his fourth chapter to the Romans. And as Abraham received the institution of circumcision simply and plainly, as the Lord did appoint it, so he plainly observed, and commended the same to his posterity. For he circumcised Isaac the eight day, according to God's institution, without adding of any other superstitious rite, which thing none that is godly doubteth, but that Isaac also did to jacob his son, and he again to his twelve children, which were the patriarchs of the people of Israel. And the holy Ghost would have few things, now almost remembered, touching this matter, that it might thereby appear, how the holy father s stack not in these outward things, but rather had a regard unto God's testament and covenant wherein was contained the promise of salvation, than to the outward ceremony. The things, we read in the xvij of Genesis make for the better understanding hereof. 
Genesis. 17.  In the mean season, Steven plainly reprehendeth the preposterours religion of the jews, which gloried so much in their circumcision, and were touched with no consideration of that healthful covenant, that was sealed, and ratified by the merit of Christ.  

Of Sacraments, and sacramental kinds of speech.  And this place teacheth us also to judge of sacraments, and sacramental loqu●tions, whereof certain superstitious and contentious people, take occasion now a days, of continual quarreling, forasmuch as they still urge the letter, and seek for no deeper understanding of the mystery. Steven saith, that Abraham received the covenant of circumcision, and he saith it not of his own head, but in respect of God's word, which once said unto Abraham: This is my covenant, which you shall observe between me and you, and your seed after you. Let every man-child among you be circumcised. etc. Which words, if we understand, according to the letter, then shall circumcision itself, be called the covenant, and undoubtedly this thing deceived many in times past, who thought they had served God thoroughly, when they were circumcised. But the thing itself declareth, it aught otherwise to be understanded. 
Deut. 10. jere. 4. jere. 31.  For first God required by his law and Prophets, the circumcision of the heart. Then in jeremy he saith, that they which were circumcised, abode not in his covenant. Beside this, Abraham before he was circumcised, had obtained the things, which God promised in his covenant. For before this, he obeyed God, when he called him: before this, he received the promises by faith and belief: before this, had God imputed his belief unto him for righteousness, and therefore he was grafted into Christ, without whom neither righteousness, nor salvation can come unto man. Therefore circumcision is called the covenant, by reason of the proportion and agreement, that is between the signs, and the things signified in the sacraments, and because God testifieth by this seal, that he acknowledge them for his confederates and heirs that truly fulfil and keep the articles of his covenant. And as by circumcision they were received into the society of God's people: so the same confirmed their faith in temptations, which faith God would have underset, and as it were shored up, with outward props, because of the flesh's frailty. The like or same reason, was of the sacrifices, which were wont in the law to be called sins, and expiation or cleansing of sins. But if a man would here urge or strain the letter, he should hear the Apostle speak against it, saying. The blood of Oxen, & Goats can not take away sin. And we know that God by his Prophets, rejecteth them as wicked and unclean people, which daily gave him offerings, and spared no cost nor labour. Shall we think therefore that God mocked his people, commending sacrifices by so goodly names? No. But there was a certain and true meaning of them, that they signified Christ that true Lamb of God, which taketh away the sins of the world, in whom whosoever then trusted unfeignedly, he was for his sake delivered from all his sins. And when any used to do sacrifice, wanting this faith, God had no more regard to their sacrifices, than if they had offered a Dog or an Hog, as in Esay he testifieth. And if we come to the sacraments of the new testament, we shall find the like reason in them also. For the Apostle calleth baptism, the Laver of newness or regeneration. But (alas) how many shall we find, which after they are baptised, show any tokens of a body renewed or regenerated? And yet the holy ghost, commends not baptism with false praises, but hath respect to the use thereof: namely, because according to God's institution, it effectually and truly sealeth in the elect, the invocation and regeneration, whereof Christ himself is the Author. So in the mystical supper, the bread is called the body of Christ, and the wine his blood. Whereupon many gather, that the true body and blood of Christ, is eaten and drunken really and substantially, as well of the good, as of the bad. But we make Christ the judge of this controversy, and reason after this sort upon the self same words. Whosoever eateth the flesh of Christ, and drinketh his blood, dwelleth in Christ, and Christ in him: But many that eat of the bread of the supper, and drink of the Cup, neither devil in Christ, nor have Christ dwelling in them: Ergo, the body and blood of Christ are not received really and substantially in the mystical bread and wine, nor bound unto these outward signs. No man can deny, but the Mayor is of Christ's making. And daily experience proveth the Minor: and would God it were not proved by the examples of them, which herein sufficiently show, how far they be from Christ, in that they bring an horrible schism and division into the Church by their contention, & cruelly persecute the true worshippers of jesus Christ. Who seethe not therefore, that the words of the supper are to be understanded sacramentally? yea, as the sacrifices in the old time profited none but them, which were endued with true faith, and brought Christ unto them: even so by the supper shall we receive no fruit, except we bring him by true faith with us, and having our minds lift up above the heavens, feed on him by faith: Which faith whosoever wanteth, are far from Christ, & profane and vnhallow the supper by their hypocrisy, and therefore eat and drink unto themselves damnation. These things for this end we must consider, that we may learn it is a pernicious error, to be tied and addicted unto outward ceremonies, and to seek in them, that that belongeth only unto Christ, and through faith only is to be found in him. So therefore must we use the sacraments, that first we must acknowledge God's goodness, which doth vouchsafe to confirm our faith by outward signs and ceremonies. Then when we are moved to use and receive them, we must rear up our minds to the things signified by them, and chief we must perform those things which God prescribeth to us by them. Hereunto serveth Augustine's rule, which in his books of christian doctrine, is uttered in these words: The Lord himself, and the Apostolic doctrine hath delivered unto us, 
Third book and ix chap.  a certain few of Sacraments, in stead of many, the same being very easy to be done, very singular and excellent in meaning, and most pure and clean in observation: such as is the Sacrament of baptism, and the celebration of the body and blood of the Lord. The things that every man receiveth, he being instructed or inspired, knoweth whereunto they are to be referred: that he may reverence them, not with carnal servitude, but rather with spiritual liberty, for as to follow the letter, and to take the signs, for the things which are signified by them, is a token of servile weakness and infirmity: so to interpretate and expound the signs unprofitably, is a token of wandering error etc. And surely it is a miserable servitude of the mind, to cleave unto outward things, and not to be able to lift up our senses into heaven, that we may enjoy Christ sitting on the right hand of the father above.  
Now, if the ceremonies instituted of God, can neither justify, nor save us, yea, to use them it is hurtful, if they be done without faith: how much more detestable is the error of them, which will attribute to man's constitutions, and to the wearish and cold ceremonies, that the bold curiosity of brain hath devised, the glory of justification and salvation? For as the Lord once universally condemned all the traditions of men, so it is as clear as the Sun, 
Isay. 29. Math. 15. Roma. 10.  that these ceremonies can not be ministered with faith, because faith can rest upon none other foundation, than the word of God, as Paul teacheth. Therefore this only Canone overthroweth all Popery, which with all the rites and ceremonies thereof, is so maintained with the foolish decrees of superstitious men, that it needeth no further demonstration.  
Steven prosecuteth his narration begun, and beateth down the vain affiance in the fathers, 
He beateth down their affiance in the fathers.  in whom they marvelously gloried, as we tofore have declared. And to prove that the fathers were justified, neither by circumcision, nor ever a whit the better therefore, nor yet merited salvation by any works, but were saved through the mere and unspeakable goodness and favour of God, he rehearseth the strange & unnatural deed, that they did against joseph their brother, which he toucheth in few words, but such, that it may easily appear, how heinous a deed it was. For thus he saith: The patriarchs having indignation, sold joseph into Egypt. The story is in Moses, 
Gene. 17.  Gene. 37. chap. First, he showeth the spring of this fact to be envy, wherein they boiled, against their innocent brother, for none other cause, but for that they understood God had appointed for him great honours and dignities. They were in the like fault that Cain once was in. For he slew his brother Abel, 
Gene. 4.  blinded with the affection of envy and hatred. For although the patriarchs shed not his blood, yet were they guilty of murder, both because of their pretenced malice of mind, the fulfilling whereof God stopped by means of Reuben, and also for that they sold their brother, 
Exodus. 21.  to alyauntes, which was a thing that God afterward, appointed to be punished with death. Add unto this, a number of other things concurring, in the doing of this deed, and it shall appear, that by this one fact, they had deserved, to be cast of for ever: and therefore, that it was not to be ascribed to their righteousness, but to God's goodness, that he did vouchsafe to make the nation that came of them, his own people and inheritance. For they upon a bold and rash impiety and ungodliness, took upon them to contend with God, whose devise by this mean they thought to stop and hinder. They were also unkind towards their father, who they knew well, had a great delight in joseph, and whose old age they should rather have comforted, than have made sad. Of their ungodliness toward their brother, what needeth it to speak, whom (as much as in them lay) they went about not only to kill in body, but also in soul, whiles they cell him to Ismaelites into Egypt, miserably to serve among such, as they knew had no knowledge of God, nor his will. What punishments therefore, what Helles were sufficient, to revenge such a deed, if God would have showed his rigour rather than his goodness and mercy?  
This place also serveth for our information, 
The glory is vain that is sought in the virtue of auncestrye.  & teacheth us that it is a vain thing to vaunt or glory in the virtue of our ancestors. Not that we deny it is a singular gift of God, if any man happen to have famous and excellent progenitors, but we say we have them not to th'end to brag of them in God's sight. For though our forefathers were never so good, yet had they that goodness of the favour of God, and to us cometh no profit by their virtue, unless we endeavour to follow it, which thing is at large set forth in Ezechiel the xviij Chapter. And it is manifest, that God never sharplier threatened the jews, than when they begun to brag of Abraham's virtue. For then john calleth them Adders brood, and Christ, 
Math. 3. john. 8.  the children of the Devil. And that that Steven noted in the jews, the same is most evident to be seen in all Nations, as well particularly as generally, For although there be some of their forefathers, which by reason of their virtues, and good deeds deserved some praise amongst men: yet there want not divers others, whose ungraciousness deserved not only the destruction of the whole Nation, but also eternal damnation, and forsaking of the whole posterity, unless God of his peculiar and favourable sparing, would have them saved. Let us all therefore humble ourselves in the sight of God, and let him that rejoiceth, rejoice in the Lord, who is merciful, loving, patient, and of great goodness, who dealeth not with us after our sins, nor rewardeth us according to our wickedness. See the Psalm. 103.  
And because Steven is entered into the history of joseph, 
joseph also is of favour saved.  whose chastity, wisdom, righteousness, and godliness might seem to deserve to bring him to promotion and dignity, and that for his sake all the Nation of the jews was honoured and benefited, he answereth this error also, and showeth that even joseph also received whatsoever he had, of God's favour, and not of his own desert and merit. God (saith he) was with him, and delivered him out of all his troubles. Where joseph therefore suffered adversity patiently, that he was not overcome with the whorish enticements of his dishonest mistress, that he kept his faith and trust to his master unblemished, that he despaired not in the misery of prison and captivity, all this was the benefit of God, which would not leave him destitute of his grace. By his grace it came also to pass, that he being instructed with the spirit of prophecy, could give the king wholesome counsel, and get his favour. Wherefore it is to be attributed neither to josephes' wit, neither to Pharaos' clemency, but to God's goodness, that joseph came to be governor of all Egypt. Add hereunto how God would have all these things come to pass in a profane Country, when the people of God had yet no temple builded, nor ceremonies of the law as yet appointed. Whereupon again we gather, that the ceremonies which long after ensued, were not delivered to justify by, but to shadow to us the true mean of justification and salvation, which was given by promise in the beginning of the world, and was to be fulfilled by Christ, in the time thereto appointed. What mean we therefore to contend for those things, without the which it is plain the fathers pleased God, and were saved? There remain in the example of joseph certain other points that serve for the information and teaching of every man, whereof we have yet farther to speak.  

God aideth his people when they be afflicted.  The first is, that he saith God was with joseph. Then neither the falsehood of his brethren, nor the shameful slander of his mistress, nor the rash unrighteousness of Putiphare, could deprive joseph a faithful worshipper of God, of his help. And that that came to pass in him, falls out in all those that be godly. 
Psal. 34.  For the eyes of the Lord are over the righteous, and his ears are open unto their prayers. And we may also say with David: when my father and mother forsake me, 
Psal. 27.  the Lord taketh me up. For as Christ said, he was not alone, though all his Disciples forsook him: so can not they be alone, 
john. 16.  that are graffed in Christ by faith, forasmuch as to them belong the promises of Christ, such as are: I will not leave you comfortless, 
john. 14. Math. 28.  I am with you even unto the end of the world. In the mean while let us mark, that joseph was tossed with divers calamities, although he was upholden by the present help of God. For he is sold by his brethren, he is tempted by his mistress, he is in danger of his life by mean of her accusation. He is a long while kept in prison. Let no man therefore think that God is with him, but only when he is in safety and at liberty. Let no man also upon presumption of God's help, promise' himself all kind of rest and security of flesh. But let us understand that God doth not so defend and deliver us, but that sometimes we must bear the cross, and yet that we be never more under God's protection, than when we be most tried by afflictions. 
Psal. 56.  For than he telleth our fleetings, and our tears are gathered together as into a bottle.  

Whatsoever we have that is good, is of God's gift.  Next, let us note, how joseph had wisdom and favour given him. Ergo whatsoever good or excellent thing we have, it is the gift of God. And it is his benefit, if we be able so profitably to use the gifts that be in us, that others accept or favour us the more for the same. For if we consider the nature of man, 
1. Cor. 2.  all things are corrupt in him. Our negligence perceiveth not the things belonging to the spirit. Our will followeth but earthly things, 
Genes. 8.  and is ruled after the desires of the flesh, whose imaginations are evil even from our youth. We have no strength to do good. Except therefore the Lord regenerate us, and endue us with his spirit, there will be nothing sound or whole. Again, except he 'cause us and our doings to please others, we shall nothing prevail. For what shall he be able to do with others that is not able to teach and govern himself? As therefore it was God's gift, that josephes' counsel was well accepted with Pharaoh: so except God incline the hearts of men to like us, all our doings shall be unprofitable and vain. Which thing Paul well marked in the ministry of the word, when he said: he is nothing that watereth, neither he that planteth, but God that gives the increase. The consideration hereof maketh us not to be proud of God's gifts, and to use them as we aught to do. For what hast thou that thou hast not received? 
1. Cor. 4.  And if thou hast received it, why gloryest thou as though thou hadst not received it? And if thou hast received it, surely thou shalt hereafter give an account, of that thou hast received and laid out, as Christ hath taught us in the Parable of the talents. Math. 25.  

joseph is a figure of Christ.  Last ofall, it shall not be unprofitable, ifwe consider the figure of Christ which joseph purporteth, forasmuch as the end and mark of all Stevens oration was, to bring the jews unto Christ. For as the brethren would not acknowledge joseph for their Lord and king: 
john. 1.  so when Christ came among his own, his own would not vouchsafe to receive him. As joseph was sold by his brethren: so Christ was sold by judas, and afterward was delivered unto the gentiles by the jews, which after the flesh were his brethren. As joseph suffered many things with the Baker and Cupbearer, whereof the one was put to death, the other was saved, so we read Christ suffered in the middle of two thieves, whereof the one through the grace of God was saved, the other damned. As joseph came unto honour by many dangers and horrible adversities: so Christ by the bitter and horrible death of the Cross, entered into the glory of the father, and hath obtained a name which is above all names, 
Phil. 2.  whereat every knee aught to bow and obey. I omit divers other things, which in their time and place may be more commodiously entreated. It is our parts with true faith to embrace jesus Christ, whose figure joseph bore, and through the manifold perils and hazards of this life, to aspire to the inheritance of the kingdom of heaven. Which is prepared from everlasting, for them that believe, and purchased with the precious blood of Christ: to whom be praise, honour, power and glory for ever. Amen.   

The xluj Homely.  THERE came a dearth over all the land of Egypt and Chanaan, and great affliction, that our fathers found no sustenance. But when jacob herded that there was corn in Egypt, he sent our father's first. And at the second time, joseph was known of his brethren, and josephs' kindred was made known unto Pharaoh. Then sent joseph a message, and caused his father to be brought and all his kin, lxxv. souls. And jacob descended into Egypt, and died both he and our fathers, and were carried over into Sichem, & laid in the Sepulchre that Abraham bought for money of the sons of Hemor, the son of Sichem. 
THe godly Martyr Steven goeth on in his discourse of the things, done in old time, touching the fathers, the chief end wherofis to prove, that he firmly holdeth the ancient religion of the fathers, who (as it is plain) without Temple and ceremonies pleased God, and were saved. Whereof he gathereth, that the temple now also is not necessary, but that the people should have respect rather, to him that was prefigured thereby. And among other things, he treateth the history of joseph diligently, because he (as I said in the last Sermon) was a figure of jesus Christ. And in the same history, he noteth chiefly, how joseph was sold into Egypt, and how there through the favour of God, he was not only preserved, but also made Governor of Egypt. After this is declared, the going down of the whole people of Israel into Egypt, whereof joseph himself, is the occasion and author. And this part of the discourse is to be applied to the same end, whereunto we said, the things go before, were to be referred. For Stevens meaning is, to teach them that true religion, and the way of man's salvation did so little depend upon that worship which Moses appointed, and was for many years observed in the land of Chanaan, that the fathers in time passed by reason of a great dearth were compelled to come from thence into Egypt, where about a two hundredth and ten years (for so many are reckoned from the children of Israel's coming into Egypt, to their going out) were accepted for the people of God, although they neither had Church, nor other ceremonies of the law. And that therefore nothing letted, why they might not at this day also be saved without a Temple, yea, that it aught to be abrogated with all the ceremonies levitical, forasmuch as it was plain, he was already come and exhibited, of whom all such things in time passed, were but signs and shadows. The story is written in Genesis. 42.43. and in other Chapters following: where at large are set forth those things which Steven toucheth but briefly. But lest we loose the commodity ensuing of the discourse, it behoveth us to note the chief points by themselves, and so to apply them to our instruction. Let us examine therefore the cause that moved the people to go into Egypt, than their going down, and last of all, what is said of the patriarchs death and burial.  
The cause that jacob went down into Egypt, was a great dearth, wherewith he was troubled in the land of Chanaan, 
1 The cause of the going into Egypt.  and which he could by no means more commodiously avoid, because through josephs' counsel, Egypt only had store of corn laid up, for such use. Here it is worthy to be well considered, how God suffereth jacob a true worshipper of him, and a very holy man, to be troubled and molested with famine. This might be imputed to his children's naughtiness, if we read not how the like had been seen in Abraham and Isaac. 
Gen. 12.26.  And there are many examples that teach us, how the faithful and true worshippers of God, have been afflicted also with other adversities, and calamities. Hereof we gather, that adversities and afflictions, are not always arguments of God's wrath, and that we should not despair in them, as though we were quite out of the favour of God. For either God of a fatherly care hereby preventeth our naughtiness, and bringeth down our haughty courage, lest we should grievously offend him, or else like a father correcteth our faults, and by correction bringeth us into the way, or else by this mean, executeth his secret judgements, not yet perceived of us, as in this present history, we see it cometh to pass. For jacob with all his family, is constrained by famine, to come into Egypt, to make away to the Oracle, wherein God had said unto Abraham, that his seed should sojourn in a strange land, out of which, 
Gene. 15.  after many afflictions, God should bring them again. And the daily effects of our afflictions, sufficiently teach us, that God bringeth many things to pass, by his just and wholesome judgement, which we before, had no understanding of. But this hath in it a singular comfort, that as he would have jacob feel the smart of famine: so he sent joseph before into Egypt, and made him ruler of all the country, that by his counsel and provision, he and all his family should be fed. This goodness and trust in God, is set forth in the hundredth and fifth Psalm, where it is thus said: God called for a dearth upon the land, and destroyed all the provision of bread: But he had sent a man before them, even joseph, which was sold to be a bond servant. etc By him therefore, had jacob most secure, in whom he supposed, he had greatest cause of sorrow. For he had mourned and lamented bitterly for joseph, whom he thought was dead, through whose liberality he is now notwithstanding maintained and cherished. joseph acknowledged this counsel of God, where he comforteth his brethren, being feared with the remembrance of their wickedness, saying: that he was sent before into Egypt, by God's providence, for the benefit and public utility of many. And oftentimes it cometh to pass, 
Gene. 45.  that the things that our enemies unjustly and ungently procure against us, serve to our benefit and commodity. And yet their wickedness is not to be excused therefore, because they in their doing, go not about to fulfil God's counsel or purpose, but to satisfy their own unruly lusts, as hath oftentimes already been declared.  
Also we have here to consider both Pharaoh and joseph: 
The wisdom and thankfulness of Pharaoh.  For Pharaoh deserveth no small commendation of wisdom, and kindness, in that he maketh joseph, whom he seethe to be of more wisdom & counsel than his other men, governor of his kingdom, although he knew he was both a stranger and bond man: and in that he see things prospered according to his devise and counsel, he liberally considereth & rewardeth both him and all his kinsfolk. Of which example men in authority may learn, not only thankfulness, but also how profitable a thing it is, to put them in office, that worship God truly, because the blessing of God followeth such, and that which is done unto them, God taketh as done unto himself. This thing Putiphar before that, perceived well enough, whom God prospered in all his doings, while joseph was ruler of his house, although he little considered the same. The same doth Pharaoh now find, where, by josephs' industry and wisdom, he perceiveth himself greatly enriched, and all Egypt and the nations adjoining preserved and maintained. So afterward in this book, for Paul's sake, as many as sailed in his company were saved from drowning. And as by the godly, great commodity useth to come unto many: so oftentimes through a few that be wicked, if they be of authority and power, and may do what they list, ensueth great inconvenience and mischief. 
josua. 7.  Achan only through his sacrilege (as close as it was) was the occasion of a public calamity. And jonas flying from God's sight, endaungereth not only himself, but also the Mariners, and as many passengers as were in the ship. So perilous and hurtful a thing the company of the wicked is. What may therefore be hoped for, where such are put in office and authority? Surely none other, but that they will be the cause of public calamity, and general destruction. Whereof we have an example in Manasses, through whose bloody and cruel wickedness, it came to pass, that God being greatly offended against the jews, let them be carried to Babylon, having their City and Temple first destroyed by fire and sword. Therefore in choosing of Officers for common weals, and the Church, the chief care must be, that they be godly, unless we will have destroyers reign over us, rather than benefactors. And surely the only consideration of this place is sufficient to teach us what the chief cause of the evils in our days is, seeing such are everywhere put in office and authority, as are touched with no care of godliness nor religion.  
In joseph we have to consider the nature of love, 
josephs' love tempered with justice.  tempered with the rule of equity and justice. For he acknowledged his brethren, who had handled him very naughtily and uncourteously, and giveth them food most liberally, but yet he trieth their minds with a certain counterfeit a usteritie and sharpness of words, and would not make himself known unto them, till he saw they repent and were sorry. Herein he followed the property of God the father, & of jesus Christ his son, who in times past having suffered all kind of injuries at our hands, and yet daily suffereth, cannot yet forget his love and liberality, but acknowledgeth us for his brethren, and doth good even to them that have deserved a thousand deaths and crosses. Let us imitate this condition of God the father, if we will be called and taken for his children. 
Math. 5.  Yet is there no cause why their sins should not be reproved and accused, who we see have done and do many things out of square. Nor we may not so pardon them who have injuried us, that through our to much bearing they become the worse, but we must think this the chief point of charity, if we can by any mean call them from sin and destruction, which as yet be void of godliness.  

2 The coming of the children of Israel into Egypt.  But let us consider the second part of this place, where jacob and all his family and kindred cometh down into Egypt. Here it appeareth none remained in the country of Chanaan that were of the number of God's people, but they were all outlaws, and preserved there without any ceremonies, or rites of the law, by the mere grace of God. And it is not without a cause that Steven so diligently reckoneth the number of souls. For the consideration hereof setteth before our eyes the ineffable and invincible power of God, which was able within two hundred and ten years, to make so small a company so innumerable. For as Moses testifieth, when they went out of Egypt, there were mounstred uj hundred thousand & three, five hundred and fifty fight men of the Israelites. With the which thing if we compare the tragical attempts of Pharaoh which every way went about to destroy and root out this people, it shall easily appear, that the promise of God made sometime to Abraham (Genes. 15. &. 17.) could no ways be hindered by any power or devise of man. This aught to be observed for the instruction and comfort of us all, that we fear not the threats and enterprises of the world, seeing it appeareth the force thereof against God is altogether vain. Let us compare this to Christ and his Church. God promised him a kingdom which he possesseth, and shall for ever possess, despite of his enemies. He promised also that his Church should be enlarged which thing we see is fulfilled, although one Pharaoh alone hath not sought the overthrow thereof. Let every body mark this in their temptations, that they suffer not their faith to be overthrown seeing (as Paul sayeth) there is nothing that can separate us from the love of God. 
Roma. 8.   

The Patryarches dye in Egypt. Gene. 50. Exodus. 13. josua. 24.  In the later part of this division Steven showeth how the fathers died in Egypt, and were afterward carried to Sichem. And Moses writeth plainly of jacob, that his corpse was carried into Chanaan. And the Scripture likewise showeth, that the Israelites, brought josephes' bones out of Egypt, as he gave commandment. Concerning the other patriarchs, although Moses writ nothing, yet it is credible that their bones were also brought by their posterity, because Steven affirmeth it so boldly before them who he knew were diligent markers of his words. Furthermore, that the writers have erred in the name of Abraham, it is more plain than needeth long declaration. See at the least what is written touching this field which jacob bought of the sons of Hemor. Genes. 33. and josua. 24. He saith the patriarchs died in Egypt, for that it may appear, they died in that religion, which consisted in no ceremonies, but in the only faith, which embraced the promises of God. Whereof may be gathered, that they were justified and saved by faith, through the mere grace of God, and not by the law ceremonial. In the mean season we are taught that the faithful die godlily in what place so ever it be, and that they are not to be thought miserable which die in exile out of their country. For where this life wheresoever it is led, is but a Pilgrimage, and our country or City is permanent and abiding in heaven: he cannot dye in banishment, which having ended the race of his pilgrimage, is taken into the haven of the heavenly country. For the Angel calleth them blessed which die in the Lord. 
Apoca. 14. john. 5.  And Christ testifieth that they which believe in him pass from death unto life. Furthermore, God is present everywhere with his that are ready to die. And in the later day, the earth, the sea, and all the parts of the world shall tender again all those that ever they made away and consumed. 
Apoca. 20.  Therefore, peevish and foolish is the superstition of those, which measure beatitude or bliss by holiness of places, and think it a great matter in what place a body is buried: whereas it is plain, that all the earth is the Lords, whose power and grace can be included and bound to no place. And let not these men object to me the patriarchs, which willed their bones to be carried out of Egypt into the land of Chanaan. For they did not that, to th'end to show they had any hope of salvation in the place of burial, but this was a work of faith, which no fear of death could drive from them. And for that they would testify to all men, that they firmly believed the promises of God which he had made unto them touching their posterity to be possessors and inhabiters of the land, and would allure their offspring to love the same, therefore they would there be buried: so that even at the point of death it may be said, they had an hope and belief in the same. And that good cause thus to do appeareth by the conditions and behaviour of their posterity, who being delivered out of Egypt by the singular miracles and wonders of God, had yet an eye still unto the same, and despised the Country where their fathers were buried. What would they therefore have done, if their fathers had appointed their Sepulture in Egypt? Therefore the example of these patriarchs, nothing help their superstition, which think so great an hope of man's salvation and glory in the burial place. Let us rather mark the point of this division, of Stevens whole oration, and leaving the observation of ceremonies, let us keep fast our hope and faith, that we may fit with the holy patriarchs in the kingdom of heaven, as jesus Christ hath promised us: to whom be praise, honour, power, and glory for ever. Amen.   

The xlvij Homely.  BUT when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, till an other king arose, which knew not of joseph. The same dealt subtly with our kindred, and evil entreated our fathers, and made them cast out their young children, that they should not remain alive. The same time was Moses born, and was acceptable unto God, and nourished up in his father's house three Months. When he was cast out, Pharaos' daughter took him up, and brought him up for her own son. And Moses was learned in all manner wisdom of the Egyptians, and was mighty in deeds and in words. 
ALthough God taught our first fathers the faith and way of salvation, which is founded on the merit of jesus Christ only, and therefore his doctrine only is most ancient and most true, yet every where, it is accused of novelty and falsehood. The cause is, that men more regard such outward signs and shows, as spring of their own devise and brain, than the word of God. Therefore it cometh to pass, that while they look only to these external things, they take them for authors of new opinions, and enemies of God's religion, which teach the contrary, and labour to bring again the way of salvation, and true religion, that God hath ordained and instituted. This thing came to pass in Steven, who teaching the gospel of jesus Christ at jerusalem, and sending the people from the ceremonies of the law, unto Christ, was by and by accused, as one that deadly hated the temple, and true worshipping of God. He excuseth himself not in words only, but also in deed. For gathering together an history of the fathers, he declareth that they followed none other way of faith and salvation, than that which is in Christ. He bringeth his history from the very origine and beginning of the nation, until the coming of Israel into Egypt, and the death of the patriarchs. Now, he beginneth to declare the increasing and delivery of the people, wherein he useth great diligence, because the delivery out of Egypt, was a figure of the redemption made by Christ, whereby we are also taught, what state the Church hath been in in all ages of the world, and shall be still. Now, the very same scope and end, aswell of this part, as of the things above rehearsed, is to show, that the jews were delivered, through no merit of their works or observance of the law, but through the singular benefit of God's favour and grace, according to his former promises. Whereupon he gathereth, that the mean of true religion and salvation, consists not in outward ceremonies, but rather in faith, which taketh hold of the grace and promises of God. But because we shall entreat of all these things, in their place, at this present, we will speak of the increasing of the people, and of Moses their deliverer, both which things Steven toucheth in the words already read.  

1 The people were preserved and multiplied in Egypt by the grace and favour of God.  The multiplication of the people in Egypt, he proveth by two arguments, aught not to be ascribed to any counsel or industry of man, but unto the goodness and favour of God. The first argument, he taketh of the cause efficient: the second of the state and condition of the time. Assoon (saith he) as the time of promise drew nigh, which God had sworn unto Abraham, the people grew and multiplied in Egypt. But that this promise was of favour, none will deny, for as much as it was made unto the jews being not yet born, and is manifest, that Abraham was choose of mere favour, and called out of Chaldea. Whereby is gathered that this people, was preserved by the grace of God, and grew to such a multitude, 
Num. 1.  as other wheres Moses reporteth.  
It is very worthy the consideration, that the godly Martyr, 
The providence of God comprehendeth all times Genes. 15.  appointeth a certain time, to God's promise, whereof he knew mention was made in the word of God. Where in the fourth generation, Abraham's posterity is promised to be delivered from the yoke of servitude. The history agreeth very fitly with the promise, where it teacheth that Moses the Captain of the people, was the fourth from jacob. For jacob begat Levi, Levi begat Cahad, and of Cahad was born Amram, who (as it is written) was Moses and Aaron's father. We are taught by this place, that not only the effects of things coming to pass among men, but also the causes and the circumstances are comprised within the providence of God. For what can that everlasting mind neglect, which both numbereth the hears of our head, 
Math. 10.6.  and hath also most exact knowledge of the flowers of the field and birds of the air. That he compriseth also all times and seasons, Christ himself testifieth, where he reprehendeth his Disciples, because they were inquisitive of things, 
Acted. 1.  such as his father had reserved in his own power only. The consideration of these things, must serve for our consolation, when we be in great distress or trouble, and see God so defer his help, that it might seem, he had both forgotten us, and his promises. Then let us remember, that God hath appointed a certain time, when to perform his promises, which God will never let so to overpass, but he will help them that trust in him. It is our duties, in the mean while, to wait and abide for the help of God, and to appoint him no time or order when or how to do his pleasure. 
Psal. 27.  Tarry thou the lords leisure (saith David) put thy trust in him, and he shall comfort thy heart. Yea, it is said in other places, they have tempted the Lord, that have prescribed him any time to show his power or will, in such as were those in the desert, that dared ask flesh, and the Nobles of Bethulia, which said, 
Num. 11. Psal. 78. judith. 8.  they would wait but five days for the help of God. Let us use this treacle and Conserve against the impatiency and waywardenesse of our flesh, and think that God bringeth his affairs about, in their certain times, and places, and yet in the mean while, 
Abacuc. 2.  forsaketh not such as put their hope in him.  
The other argument is taken of the state of the times, wherein the people was increased. For it would have seemed no great marvel, if the people had multiplied among them, which remembering joseph and his benefits, would have cherished them, and done for them, as it appeareth the former kings of Egypt did. But the people of the jews grew and multiplied, even against the wills of the chief rulers, and they striving all they could, against it. For there arose a new king, which knew not joseph, and had no regard of the benefits before done unto them. This king not only neglected the people of Israel, but let all others misuse them, and craftily set upon them, and made all Egypt to hate them and suspect them, and used such cruelty and tyranny against them, that not contented to bereave them of liberty alone, and to oppress them with bondage, he caused their children at their birth time, either to be killed, or else after they were born, to be thrown away, or else to be sought for by the ministers of his cruelty, and other ways to be made out of the way. See Exodus the first chapter. Yet this notwithstanding, the people grew and increased exceedingly, & like a palm tree rose up, despite of the tyranny that oppressed it and kept it down. Who therefore doth not acknowledge this, to be a certain singular work of God's goodness, and that it aught not to be ascribed to any ceremonies, seeing there are none at this time, as yet appointed?  

God mixeth adversity among prosperity.  First let us here consider, how when the time of promise drawn nigh, God raised up such a king as oppressed his people with tyranny, and so entreated them, that scarce they had any more hope, to be delivered. This is God's usage of old, to mix adversity and prosperity together, and then to suffer tyrants most to rage's, when their destruction draweth nighest. By this mean, he useth to try the faith of his people, and is very careful that they by carelessness abuse not their liberty. There are everywhere examples hereof in David, Ezechiel, and infinite others. Hereto belongeth that that came to pass after the people returned from Babylon, about the restoring again of the church, when neither the authority of Cyrus could repress the attempts of their enemies, and Cambyses his son following, encouraged the enemies of the church by his supportation, insomuch that they that wrought upon the walls of the City, were fain to work with one hand, 
Nehem. 4.  and fight with an other. It is for our profit, diligently to consider these things, that we be not to bold in prosperity, lest we be entangled in security, but rather that we consider how we must triumph under the cross, and that we therefore must prepare ourselves unto the same, howsoever all things seem to laugh upon us.  

Small is the remembrance of benefits received with Princes.  Next we have to consider, that he saith a king arose which known not joseph. And if we search the Chronicles we shall find it to be scarce fifty years between the death of joseph, and the reign of this tyrant. For joseph at thirty years of age, was made ruler of Egypt. Then followed the seven years of plenty, and in the second year of the dearth he sent for his father jacob to come unto him. Wherefore, if we allow them any time to prepare for their journey, and to journey in, we shall find that Israel, came into Egypt, not long after joseph was forty years of age. joseph lived yet after this, three score and ten years, for Moses saith he died, when he was an hundred and ten years old. Now, the Israelites were in Egypt, two hundred and ten years, from which, if we take the three score and ten years of joseph, and the four score years, that Moses lived, before he brought out the people, there shall but three score years only remain, between the death of joseph, and the birth of Moses, from which yet must be taken ten years at the lest, that Amram lived in matrimony, in the time of persecution, before Moses his son was born. For it is plain that Aaron was born three years before Moses. And when Moses was found by the river side, his sister Marie was of that age, that she was able to talk with Pharaos' daughter, and to give her counsel, how to save and bring up the child. The consideration of these things teach us, how little remembrance princes of this world, have of good turns, that men do unto them, seeing the kings following within so little a space, are ignorant of joseph, through whose counsel, Egypt was preserved, and the king's power so greatly increased. For being drunken with prosperity and good success, they easily wax proud, and think it an heinous matter, to acknowledge themselves debtor to any man. Therefore David both truly and wisely saith: Put not your trust in Princes, 
Psal. 146. Psalm. 118.  nor in any child of man, for there is no help in them. Again: It is better to trust in the Lord, than to put any confidence in Princes. We are also taught, how hurtful a thing it is, to forget or to be ignorant in the ancient acts, laws, and privileges. For this place plainly testifieth, that this thing was the cause of most cruel tyranny, and at length of most horrible destruction. Therefore, notable is the custom of the Persians' and Medians, whose kings as Historiographers say, are continually occupied in the reading of the Chronicles. For how much profit ensueth thereof, 
Hester. 6.  the only history of Mardocheus, abundantly declareth.  
thirdly, 
The wiliness of tyrants.  let us consider the crafts that tyrants use in oppressing their subjects. For Pharaoh seemeth not to use his absolute power, but craftily circumventeth the people of Israel, and so useth the matter, that he seemeth to have great regard both of public tranquillity and equity: and yet in deed he cruelly persecuteth a people spoiled of their ancient liberty. For undoubtedly, he complained that it was not reason and right, that a strange Nation should be free, and have more liberty than the Egyptians. Furthermore, he showeth that it was a dangerous matter, and to be feared, lest they should join with some foreign Nation, and aspire to the kingdom of Egypt. But if we consider the falling out of the matter, the end was altogether covetousness, which taught the Egyptians how to wax rich, by oppressing and abusing the labour of others. Hereof followed a cruelty passing all other, which the very infants new born could not escape. So lawful think they it is, for them to do all things, which once have violated and broken all law and right, and have tasted any private advantage or profit thereby. Let us mark these crafts, that we may learn the easilier to beware of them. Yet let us not be discouraged, forasmuch as it cometh to pass many times, that tyrants enterprises, set forth the power & glory of God, who can most easily overturn the devices of people as the godly prophet teacheth, and as appeareth, came to pass in this place.  
Now, Steven going forth with his narration, bringeth forth Moses, in whom the jews, as in their Captain, deliverer, and law maker, 
Moses saved and brought to dignity by the goodness of God.  chiefly gloried. And he proveth that he was preserved and advanced to so high a dignity, through the singular goodness of God, and had nothing wherein to rejoice. Whereupon it is easy for every man to conclude, that they which were delivered by his ministery, and received the law of him, were much more bound to the goodness of God. There are three reasons whereby he proveth that that we have said. First, arguing of the time, he saith, he was born when the tyrant most raged, 
Of the tyme.  and when he could by none other means be saved, than by the secret working and goodness of God. He addeth another point, that even when he was new born, there appeared manifest tokens of God's favour, which surely can be ascribed to no desert of Moses. In the mean season, we must note how he was then born to be their deliverer, when there was almost no hope of delivery, and when himself was like to be in danger, before he could declare any token of his valiantness in delivering of them. So God useth to secure his people, when all hope is past, and (as Isaiah sayeth) that he may do his work, his strange work, 
Esay. 28.  and to forget it (as it were) that he may execute it afterward with the more glory. For it is Gods proper work to save men, which he then doth, when all hope and help seemeth to them quite past. The like thing fallen out in Christ's nativity. For when the jews had lost their liberty, and were compelled to pay tax and tribute to a strange Prince, and an Ethnic, and every man was ceased by Cyrenius, then was that promised (and so long looked for) Saviour of the world born. Yea, he was born of the stock of David, 
Esay. 11.  where as it had lost all dignity, and seemed as Isaiah once said, a rotten and unprofitable stock. Therefore let no man despair in imminent afflictions.  
The second argument whereby he proveth Moses to be saved by the mercy of God, 
Of the cause efficient moving his Parents.  he taketh of his Parents, who brought him up three months, at home at their house, contrary to the king's commandment. For this was (as Paul testifieth and interpreteth it Hebr. 11.) a work of faith, whereby they respecting God's mercy, and his promises, were so comforted, that they dared break the king's commandment. But that faith and boldness of mind, are the gifts of God, is more evident, than needeth long proof. So therefore must the faith of Moses' parents be considered, that we encouraged by their example, must learn to contemn those wicked commandments oftyrauntes, which no man can obey with godliness. For in such things must Peter's rule be followed, which plainly saith: we must rather obey God than men.  

Of the manner and order of his delivery.  Thirdly, he rehearseth the order and manner, how Moses was saved, that the grace and power of God, may the more appear. For Pharaos' daughter took him, being cast out into the river Nilus, and brought him up, as if it had been her own son. Furthermore, being trained up in the Court, in all manner of wisdom of the Egyptians, he become expert in all qualities belonging to a ruler and governor. Who will in these things attribute any thing to man's deserts or merits? 
Exod. 2.  who will not acknowledge Gods singular grace and favour? Here is the power of God marvelous wonderful, who disappoynteth and laugheth at tyrants' enterprises. Pharaoh bringeth up in his own Court, and as it were in his own bosom, the Captain and deliverer of that people, which he sought most to oppress. So while Achab persecuteth the Prophets, and the Church, Abdias a most faithful defender of the Prophets, and true doctrine, is in greatest honour, and authority in the Court. So under the Roman Emperors, sometime the maintainers of the true faith, had greatest charge in the field, although the Emperors would have had the faith destroyed. And many other examples there are, which declare how the greatest enemies of Christ have furthered and set forward the Church. Who therefore will be afraid of their attempts, which are ruled by the bridle of God's power and providence? Let us also consider how he sayeth Moses was brought up in all manner wisdom of the Egyptians. Christians therefore may read the works of gentiles and Philosophers, as it appeareth Paul did, by his writings and sermons, wherein he featly placeth the sentences of the Ethnics. Yet a mean must be observed, lest the mysteries of the word of God, begin to be contemned of those that delight in gentle philosophy, and that we make not to much of those things in their writings, which openly impugn the prophecies of heavenly wisdom. This thing cometh to pass in Astrologers, and in the over curious searchers of natural causes, which yet are not ashamed, to defend their ungodliness by Moses' example. But they aught rather to follow his modesty, who in the description of the frame and workmanship of this world, having great occasion to have showed and set out his Egypticall wisdom, comprehendeth all those things in marvelous plainness and brevity, that the curious wits of mathematicals, and Philosophers, have wearied their brains unprofitably about, now these many hundred years. For where he referreth the causes of things to God alone (as the Scripture everywhere doth) he easily see, that it was a wicked ostentation of the wit, to spoil God of any part of his glory, and to bring the governance of the world in subjection and bondage to the course of Creatures. Therefore their foolishness and madness is detestable, which make Abraham and Moses the authors of judicial astrology. Let us rather depend upon God's appointment and providence only, who of his goodness chose both Abraham and Moses, and hath by them promised us his son to be our Saviour and King: To whom be all praise, honour, power, and glory. Amen.   

The xlviij Homely.  AND when he was full forty years old, it came into his heart to visit his brethren the children of Israel: And when he saw one of them suffer wrong, he defended him, and avenged his quarrel that had the harm done to him, and smote the Egyptian. For he supposed his brethren would have understand how that God by his hand should deliver them, but they understood not. And the next day he showed himself to them as they strove, and would have set them at one again, saying: Sirs, ye are brethren: why hurt ye one another? but he that did his neighbour wrong, thrust him away, saying: who made thee a Ruler and a judge over us? will't thou kill me as thou didst the Egyptian yesterday? Then fled Moses at that saying, and was a stranger in the land of Madian, where he begat two sons. 
WHereas the blessed Martyr Steven following the order and track of the story of the fathers, is comen to Moses, in whom the jews so greatly glory, as in their deliverer and law giver, he diligently handleth his history, partly because Moses, touching their delivery out of Egypt, was a figure of Christ, and bore witness of Christ: and partly because he would not seem to be a contemner of Moses, as they accused him, in that he preached against the Temple and Ceremonies of the law. And because he would quite take from them, the vain affiance they had in outward ceremonies, he showeth that the fathers so little trusted in man's righteousness, that Moses himself had nothing whereof to rejoice before God, because through no help of man, but by the only grace of God he was saved, and called to such honour as he had. Whereupon it followeth, that whatsoever afterward he did, worthy of any singular praise and commendation, it was to be attributed unto God's goodness and grace. The same is more plainly set forth in this present place, where he declareth how Moses began to use his office, whereunto God had appointed him, and how the fathers unworthily despised the benefit of delivery given them, and very uncourteously rejected Moses their revenger and defender.  

Moses stirred up by God, taketh upon him the office of a deliverer.  He beginneth with Moses' age, and with the cause that moved him to take upon him the charge of the people, being so grievously afflicted, he saith he was forty years old, before he gave any token of the people's delivery. In the mean time, living in the Court, among the Nobles of the Realm, he seemed to have little regard of the people, which thing Steven manifestly teacheth, where he saith, when he was full forty years of age, it came into his heart to visit his brethren? Who put that thought in his heart? Or else could it spring of itself, in such an one, as had been brought up in Courtly pastimes, and taught in the sciences of Egypt? No. Then it was the secret motion of the holy spirit, which twitched Moses by the ear, being as one in a sleep, and awoke his mind, with the consideration of ancient promises, making him to join himself to that people, of whose stock he understood, that the Saviour of mankind should be born. Paul agreeth herewith, which attributeth Moses doing unto faith, which faith all the whole Scripture teacheth to be the gift of God. For he sayeth: By faith Moses when he was great (or in honour) refused to be called the son of Pharaoes' daughter, and chose rather to suffer adversity with the people of God, 
Hebru. 11.  than to enjoy the pleasures of sin for a season, and esteemed the rebuke of Christ greater riches than the treasures of Egypt. Also it appeareth very evidently by this place, that all the praise of their delivery, is to be ascribed to God alone, who did not only give Moses' strength, but put a will thereto in his heart also.  

Except we be drawn of God, we do no good.  This must in the mean season, serve for our learning, that Moses took not on him, the care of his brethren, till he was stirred up by God. Hereof gather we an universal doctrine, that they which are yet led with worldly and fleshly desires, and ruled by worldly wisdom, can do nothing that is good, or commendable in God's affairs, unless they be drawn, by the motion of the holy ghost: forasmuch as of ourselves (as Paul saith) we can not think well. 
2. Cor 3 john. 6. Cant. 1.  And Christ teacheth us that no man cometh to him, except the father draw him. Wherefore the bride in Solomon crieth out, not without a cause: Draw me after thee. Whereupon it followeth again, that no praise of merit, is due to our works, but that whatsoever good thing we do, it is of grace only.  
Also, Moses' example teacheth us our duty, that when God stirreth and draweth us, 
We must obey God, calling & drawing us. john. 10.  we must yield thereto, and show ourselves obedient. For of such force is God's calling with the faithful, that it can not want effect, for as much as Christ saith, this is the property of his sheep, to hear his voice, and to follow it. Which thing they use to do, with such fervency and zeal, that they despise all things, that might hinder their calling, as noisome, and but very dung, and again think nothing intolerable, or to hard that is joined with God's calling. Both these things we see in the example of Moses. For as soon, as he heareth the word of God speaking in his heart, without any delay he refuseth the delycacies of the Court, the pomp of the Realm, the dignities of public authority, the friendship of great-men, riches, ease, and whatsoever else like is to be had in the Court. In stead of these, he chooseth travails, poverty, shame, and infinite dangers, wherewith he saw the people of God every day vexed, under most cruel enemies. And that we see Moses did, the same we see in the Apostles, who although they forsook not so great riches, yet that little they had, they forsook, with as earnest an affection and zeal as he did. Unto whom we may join Zachaeus, and divers other. With the example of whom, if we compare our own sluggish slothfulness, who think it not meet nor reasonable, to loose or suffer any thing, for Christ's sake, it shall plainly appear, how far we yet be from a christian perfection. For this is that forsaking and denying of themself, that Christ requireth of his Disciples. This is that obedience of faith, that Paul every where urgeth, and without the which, the profession of a christian name, is unprofitable.  
But some will object: we confess all that is here said of Moses, 
The delivery of the fathers out of Egypt was of grace.  yet it is to be thought, that the fathers by their merits deserved, that God should appoint him, to be their revenger and defender. Steven therefore prudently preventeth this objection, and showeth, that the fathers of the jews, in their delivery out of Egypt, deserved so little praise or glory, that rather they were worthy to have been perpetually in bondage, because they rejected the benefit of their redemption, offered them of God by Moses very churlishly and unworthily. And for a proof hereofhe allegeth the story, written in the second of Erasmus, where he may see more, that thinketh Luke in this place to brief or short. The end of all is, that the fathers despised the benefit of God, and Moses their deliverer, wherefore their whole departure out of Egypt, was to be attrybuted only to the favour of God. Steven also manifestly retorteth the contempt of Moses, wherewith they charged him, upon their forefathers, and upbraideth them with their old ungodliness and ingratitude, not with railing in●ent, but to show them how well they followed their father's steps, seeing with like contempt they rejected Christ, whom Moses long before commanded them to hear, and to follow.  
But that we omit not such things, as serve for our erudition: 
The duty of a Magistrate.  first of all Moses is to be considered, and in him the duty of a governor or Magistrate. He is not ashamed of the people whose Shepherd and overseer God had appointed him to be. Therefore no man must be ashamed of the people committed to him of God, be he of never so great dignity, in the world. For though the people be never so much despised in the judgement of the world, yet in God's sight they are very dear, who hath vouchsafe to redeem them by the death of his own son. He also defendeth them against open violence and tyranny with armed power, and protecteth them, though with the danger of his own life. For thus doth Solomon describe the duty of a good Prince: He shall deliver the poor, when he crieth, the needy also, and him that hath no helper. He shall be favourable unto the simple and needy, and shall preserve the souls of the poor. He shall deliver their souls from falsehood and wrong, 
Psalm. 72.  and dear shall their blood be in his sight. And Paul teacheth us, that God hath given the Magistrate the sword to this end to keep under the frowardness of the ungodly, 
Roma. 13.  and to defend the innocent and good. Therefore they greatly are deceived, which being brag but of a bore and empty title, have no care of the people, but let other tyrants to misseintreate them. And these things chiefly considered, be in religion, which Princes must see maintained among the people, that they be not drawn from God, by the superstitious traditions of men. Therefore Isaiah calleth princes, the Nurrices of the Church, the glory of which name, would God they would acknowledge, which suffer the people committed to their charge, to be in bondage of the cruel tyranny of Popes, and their wicked counsels and decrees. Besides this, he is a mean of concord between his brethren, the maintenance whereof, it becometh them above all things, well to see too, that will have their common weals in safety. For this saying of the Roman history, is confirmed by the example of many kingdoms and nations: By concord small things increase, through discord great things come to decay. And no doubt but their end is always unhappy, that are at continual descension among themselves. And if we now compare Moses mind and doings, with those which now a days, have the rule in christendom, we shall less marvel at the unhappy state of our age: because now such reign everywhere as are both ashamed of their people, and carlessly contemn them, or else with over great exactions, utterly impoverish them, and moreover maintain division among them: and to conclude; think their greatest praise to consist in wars rashly and unadvisedly taken in hand, and in needless and unnecessary shedding of blood.  

Let no man be grieved at the ingratitude of the people.  Let us also examine what thanks Moses got of the jews, by his loving benefit. Steven saith it was very little. For that naughty pack which feared not to do his brother injury, of his stout naughtiness, burst out against him in all opprobrious manner, saying: Who made thee a Ruler and a judge over us? wilt thou kill me also, as thou didst the Egyptian yesterday? In which words, he upbraideth him, as though he took upon him, to be a ruler, having refused and forsaken all rule and authority for their sakes. He also accuseth him of manslaughter, yea, of murder, which with the danger of his own life, procured the safeguard of the people. And although there is but one noted of this naughty ingratitude: yet it appeareth, many were like minded, because none rebuked him for his sauciness and malapertness, and not long after, Moses doing came to Pharaos' knowledge, whereof no Egyptian was wytting. It must needs therefore be, that an Israelite was his accuser. And they were no whit the better, after they were delivered out of Egypt, and had learned by many signs and wonders, that he was sent of God to be their Captain and defender. For as often, as all things fallen not out, after their minds, so often they accused Moses of treason and falsehood. And this is the property of the world on this sort, to recompense their best benefactors. And that that fallen to Moses, came to pass also unto David, Ezechias, josias, and all the Prophets, & among the gentiles to Myltiades, Photion, Camillus, the Scypions, and infinite others. The consideration of whom serveth to teach us that we be not grieved, with the ingratitude of the world, and that we leave not our duty and vocation, for any like cause. Let us therefore, look for recompense at his hand, who is a most liberal rewarder. Let us remember, that even now is laid up for us in heaven a great reward, and that if we be faithful in a little, we shall be appointed hereafter over much. See Matthew the fifth, and xxv chapter.  
Moreover, 
A figure of Christ and our redemption.  Moses example comprehendeth in it the mysteries of our redemption, and upbraideth us with our unkindness toward Christ. For as Moses forsook Pharaos' court, & the riches of Egypt, visited his brethren, and took upon him their defence: so jesus Christ being in the glory of his father, did vouchsafe to humble himself, & by his incarnation become our brother, 
Phil. 2.  to take upon him our quarrel & defence. Again, as Moses revenged & defended the Israelite by kill the Egyptian: so jesus vanquished and slew the devil, & set us at liberty. For he is that feed of the woman that was promised, by whose merit the serpent's head should be trodden down. And as Moses was the author and persuader of his brethren to concord: so jesus Christ prescrybeth to them, whom he hath set at liberty by the merit of his death, and made children and members of his body, none other thing, but precepts of charity, 
john. 13.15.  and hath appointed charity for a cognizance for his disciples, whereby to be known. And as the Israelites were not afraid, to murmur against Moses: so many people fear not to murmur most unworthily against the laws of Christ, and few there be that acknowledge him for their king and deliverer, because the most part of men, either give the glory, to creatures that he alone hath deserved, or else boldly robbing him, ascribe it to themselves, and to the merits of their own works. Therefore we are to impudent to charge the jews with the crime of ungratefulness, where we ourselves, offend much more in the same against the son of God.  
It shall be profitable, 
The punishment of the ingrateful jews.  now to consider the punishment that God useth against unkind people. Moses is driven away, and entertained of jethro in Madian, taketh his daughter to wife, by whom he hath two children, to comfort him in his exylement. In the mean season the Israelites lack their revenger and deliverer, and are fain to feel the smart of tyranny forty years longer, out of which they might now have been delivered, but that they drove Moses away. So many times it cometh to pass, that our naughtiness, is cause that God can not help us according to the goodness of his nature. This is like as when they came to the borders of the land of Chanaan, and through their grudging and murmuring, 
Num. 14.  deserved to be brought back again, into the wilderness, and forty years long were afflicted with all kind of misery, and there died. Therefore they which are the authors of their own adversity accuse God undeservedly. Let them mark this, which complain of the diseases which they procure themselves, through their own distemperancie, likewise they that can not away with poverty, being through their own riotousness fallen into the same. The same is like also even in the business of our salvation. For where many disdain to embrace the righteousness of God, which he offereth us in his son, and dare set up their own righteousness, it cometh to pass through their own deserts, that they are able neither to avouch their own righteousness in God's sight, 
Rom. 10.  ne yet to be justified and saved by Christ.  
Last of all, we have to consider Moses' flight, 
How the godly may sometime fly.  by whose example we are taught, that it is lawful for us sometime to provide for ourselves by flying, and to keep ourselves for more commodious seasons. For both we read that Christ so did oftentimes, 
Math. 10.  and commanded his Apostles to do the like. But here we have need to take good heed, and to be circumspect, lest under the pretence of Christ's commandment, we seek a cloak wherewith to hide our fear and dastardlynesse, and so by unhonest flying leave the standing wherein we are appointed of God. Moses' fled, and yet is not to be accused therefore, because he understood by his ungentle repulse, that the time of delivery was not yet come, and that he could not as yet bring them out of Egypt, who so disdainfully cast him of. But as soon as they began to acknowledge that he was appointed of God for their revenger, and yielded themselves to the calling of God, then could he by no threats of the Tyrant be discouraged to fly any more, neither could he have avoided the name of a deceiver, if now he would rather have provided for his own safeguard, than obeyed God. So read we that Christ fled, when he knew his hour was not yet come. But when it was come, he went to his death patiently, and without fear. Therefore whosoever is in any public office or charge, let them set this rule before them, and let them not think they may leave them, whose minds they see bend to persist in God's vocation. But if the malice of the people be such, that they first forsake their duty, and dishonestly reject their magistrates, (be they secular, or preachers of the word) faithfully doing their duty, there is no cause, but that they may as Christ hath commanded, seek their own surety by flying, and spare themselves for better times and opportunity. Here the obedience of faith tempered with the love of God and our neighbour, shall be much profitable. For this shall 'cause that we be not blinded and deceived with private affections. God grant that we all being mindful of his grace and good will, may diligently defend our vocation, that being with right course come to the mark of bliss, we may live in heaven with jesus Christ our Lord: to whom be praise, honour, power, and glory, for ever. Amen.   

The xlix Homely.  AND when forty years were expired, there appeared to him in the wilderness of Mount Sina an Angel of the Lord in a flame of fire in a bush. When Moses saw it, he wondered at the sight. And as he drew near to behold, the voice of the Lord came to him. I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of jacob. Moses' trembled, and dared not behold. Then said the Lord to him: Put of thy shoes from thy feet, for the place where thou standest is holy ground. I have perfitly seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, and I will send thee into Egypt. 
Because Steven was accused by his adversaries, that he had spoken wicked and blasphemous words against Moses, and all the ceremonies of God, given by Moses: therefore he comprehendeth in few words (yet with sufficient exposition) all the history of Moses, partly to show that he thought reverently of him, and partly to prove that the salvation of man, aught to be attributed to no ceremonies, because whatsoever good or excellent thing was in Moses, he had it through no desert of his, but by the mere grace and favour of God. The principal scope and end of all these things, is to call the jews from the vain affiance that they had in the Ceremonialles of the law, and to trust in the only grace of God, through Christ. And to this end he declared Moses' manner of birth, his bringing up, and first conversation among the Israelites, showing further, how unworthy their fathers declared themself to be, of such a deliverer, seeing they rejected him with the greatest ingratitude that could be, in so much that he was fain to live like a banished man among the Madianites. Now followeth the solemn calling of Moses, whereby he was restored to his office again, in the which, that we may the more easily perceive the tokens of God's favour, we will consider every point thereof in order.  
First the time is noted when Moses was called. It was the fourtyeth year of his banishment in Madian, 
1 The time of Moses' calling.  which came to pass in the fowrescore year of his age. Then he joineth the place where he was, and his kind of life. For he saith he was in the wilderness, where he kept the sheep of jethro his father in law, as may be seen Exod. 3. Now, if we consider all the time of these forty years, it shall appear, Moses served God without any Temple, or ceremonies of the law. Because it is plain these things were instituted afterward. And where he was in the mean while excluded from the company and common weal of the jews, it remaineth, that it must be the only and mere grace of God, that he was thus called. In the mean season we have diligently to consider how that as soon as he would have joined himself to the church of God, he felt the grief of long banishment, and of a noble man came to be a keeper of sheep. For hereof may be gathered a general rule, teaching us what we all may trust to, when we forsake the world, to be joined unto the Church of God. We fall into divers afflictions, because this world can neither suffer that falling from it, nor cannot abide the light of the truth. And as Moses found jethro to be his host and father in law, but yet is made no more account of, than to keep sheep: so the godly with them that give them houseroume, and seem greatly to favour their part, live yet but miserably, and as it were in contempt. This is the greatest temptation of all other, and which sometime more woundeth the heart, than that that open enemies cruelly commit against us. Therefore Christ warneth us that we rashly take not upon us, the profession of his name: but that we first try ourselves, whether we be able (if need so require) to suffer banishment, poverty, infamy, persecution, or such other like, for his name's sake. 
Luc. 24.  And when these things come to pass, let us follow Moses' modesty and constant faith, which no doubt was sundry ways tempted. Yet he overcometh through that faith which before caused him to prefer the rebuke of Christ before the riches of Egypt. Let us also by the same, overcome the assaults of temptation, and not be ashamed of the cross of Christ, which he for our sake hath first vouchsafe to bear. For so it shall come to pass, that he will not be ashamed of us when he shall come in the glory of the father to judge the quick and the dead. 
Marc. 8.  
2 An Angel of the Lord calleth Moses.   
Secondarily, Steven showeth who called Moses, verily an Angel of the Lord, which he saith appeared to him in the desert. Yet the same Angel within a while after, saith: I am the God of Abraham, the God of Isaac, and the God of jacob. And again afterward, he saith, it wash e through whose working and power Moses wrought signs and wonders in Egypt, and which was guide unto the people by the way of the desert, whom Paul the Apostle testifieth to have been jesus Christ that promised saviour of the world. 
1. Cor. 10.  Steven therefore calleth this jesus the Angel of the Lord, not for that he acknowledged in him, no greater thing, or of no more excellency than in an Angel, but as seeming to imitate Esay; who on a time called him the Angel or messenger of the great Counsel, not in that he took on him a nature Angelical (which thing Paul to the Hebrews. 2. cap. expressly denieth) but in that he was sent of God the father into the world, and accomplished that great and eternal devise, and counsel of God concerning the redemption of mankind. For Paul teacheth, that we were choose in him before the foundations of the world were laid. 
Ephes. 1  And Peter saith, he was predestinate or foreordeyned from everlasting, 
1. Pet. 1.  that we should be redeemed through his merit. We must think it is not without a cause that he is said to have appeared to Moses. For hereby it is evident that Christ took not his beginning when he was born of the virgin Marie, but that he was from everlasting: yea, and talked with the fathers in times passed of such things as belonged to their salvation. For although he yet was not incarnate and made man, yet in his divine power and goodness, he could not choose but help and deliver them, of whom in the time appointed, he meant to take his manhood. 
john. 8.  Therefore he saith he was before Abraham, and that Abraham saw him. And Daniel saw in the Clouds of heaven, a judge like unto the son of a man, 
Dan. 7.  which came unto the old aged. Furthermore, Peter plainly confesseth that the Prophets in times past were inspired with the spirit of Christ, 
1. Pet. 1.  and so prophesied of things to come. Therefore great is the temerity of those, which utterly refuse all the old Prophets, and say their books belong not at all unto us, whereas both they were illuminated with Christ's spirit, and divers and sundry ways bore witness of him. See john. 5. Luc. 24. Let us rather acknowledge the goodness of God, which in times past did vouchsafe to declare himself to the old fathers, and by this mean would set forth unto us, how to know the antiquity and certainty of our belief.  

The fiery bush.  Furthermore, Steven diligently teacheth us, in what form and fashion, Christ appeared unto Moses. For he saith, the Angel of the Lord, which was Christ, appeared to Moses, in a flame of fire in a bush. This is the ancient guise & usage of God, to talk with men in times past, in some visible likeness, which men were not able to abide his godly nature and majesty. We have examples everywhere, in the histories of the patriarchs and Prophets. This causeth men to be attended and heedful, and to be in admiration of God, which otherwise would carelessly contemn all godliness: yet God for the most part took on him such forms and shapes, as were most agreeable, with the present affairs, times, and people. Which thing we also see done, in this place. For he would by a fiery bush, set before Moses' eyes the condition and state of his people, which were afflicted in Egypt. They burned being incensed with the cruel tyranny of Pharaoh, but they were not consumed, because the son of God was in the middle of them, which at the time appointed, should take his manhood of the posterity of them. And this is the state of the Church in all ages, in the consideration whereof, it shall be profitable for us often to be occupied. It is like a bramble bush, a weak & feeble flock: but such as cannot easily be scattered abroad, because thorough faith it is most straightly knit and joined in Christ, the head thereof. Therefore as husbandmen put fire unto brambles and thorns, cleaving one to another, to burn them altogether: so this world putteth the fire of persecution to the Church, and with one fire goeth about to destroy it all at once. And Christ suffereth this fire to be kindled, because it is needful this way to have the faith of his people, to be tried, and the flesh to be kept under and bridled: yet he suffereth not his Church utterly to be consumed, but is himself in the middle thereof. For he sayeth: 
john. 14. Math. 28.  I will not leave you comfortless. I am with you unto the end of the world. Hitherto belong whatsoever things God hath done for the defence of his Church, since the beginning of the world. Cain first set fire to it, who though he killed his brother Abel, yet he could not destroy his faith, and much less hinder God, from raising up a fresh spring of his Church in Seth. Neither after that could the mighty men, which went before the flood, any thing let, but when they perished as they deserved, God could marvelously preserve certain remnants of his Church, through the benefit of the Ark. This bush burned often also in the time of the judges, but it was alway preserved by God's aid and assistance. It burned in Babylon, from whence yet the Lord brought it again, and delivered it. It burned more than once, after their return from Babylon, and at length, when Antiochus reigned, it seemed almost past recovery, when God raised up the Maccabees, who restored God's religion, and brought the people to their liberty again. It burned after Christ was born, whole three hundred years almost, until the time of Constantine the great. Yet God never failed it, who is able to defend his people in the middle of the fire, as he sometime did Daniels fellows. It burneth even at this day, and there be everywhere such as put firebrands under it, and inflame the mightiest monarchs of the world with hatred against her. Yet shall they never prevail so much as they would, but shall feel the wrath of God's vengeance, in whose sight, the death of those that be his is precious, 
Psal. 116.  and will not suffer the blood of his beloved, to be unrevenged. Yea, while the persecuting tyrants, put fire under the Church, they like dry wood are consumed with the fire of God's judgement, the Church in the mean while, abiding in the middle of the fire of persecution, like a Lead or Cauldron, where metal triers melt and get out gold and silver. See what is said of these similitudes. Zacharie. 12. and .13.  
But let us come to his calling, whereby he is restored to the office, which he began to execute, forty years before. 
3 Moses calling.  This calling hath in it certain points, the consideration whereof, is very profitable. First, God declareth who he is, lest Moses might doubt any thing of the certainty of his vocation. For he saith to him, as he was amazed with the sight of the bush burning. I am the God of thy fathers, the God of Abraham, the God of Isaac, the God of jacob. It pleased God, among many of his styles, 
The God of the fathers. etc.  to use this title chiefly, to call to Moses remembrance, the covenant made with Abraham, and the promises made long before, unto the fathers, declaring thereby, that he was not forgetful of his covenant and promises, although he hitherto suffered the people to be afflicted. By which example we are taught, that in adversity, we should chiefly have respect, to God's promises, which God can neither forget, nor fail to perform. Yea, we see the truth of God's promises so infallible, that God forsaketh not the dead, whom he hath once taken to his tuition. For he is the Lord both of life and death. 
Rom. 8.  Wherefore neither life nor death, can separate us from the love of God. For whether we live or die, we be the Lords. And to this end it is that he saith, he is the God of Abraham, Isaac, & jacob, which yet were dead, long before, he thus spoke. And Christ by the same reason, calleth Lazarus his friend, 
john. 11.  being both dead and buried. Whereunto chiefly it appertaineth, that Christ out of this place, took a general doctrine, to confirm the resurrection of the dead, 
Math. 22.  and certainty of eternal life, against the Sadduceyes' cavillations. Let us therefore be occupied in the meditation of this title, as often as fear of death ariseth in us, and we shall perceive by and by, that we shall be delivered, from all care and pensiveness.  
But whereas Moses feared aswell with the sight of the burning bush, as with the voice of God, 
The shoes must be put off.  dared not come near, by and by, he is told what he must do. For God saith moreover: Put of thy shoes from thy feet, for the place whereon thou standest, is holy ground. So he saith, because of his own being there, and for that he had appointed that place to set forth his law in. It is not without a cause, that Steven maketh mention of this precept, for hereby he means to admonish the jews, what God in time past required of Moses, and what he also requireth of us now a days, that is to say, neither temple, neither levitical worshipping, no cold ceremonies, whether it be the blood of Oxen, or Goats, but that we should purge our minds from beastly affections, which are signified by the shoes, and should be wholly joined to him, by sincerity of faith, and purity of minds. For this is that true worshipping of God, which Christ otherwheres saith, consists in spirit and in truth. And hereunto belongeth his precept of washing the feet, 
john. 4.  whereof we aught to have greater respect, than of any outward things. We must also mark every where, how all the scriptures testify unto us, 
john. 13.  that God is present in every place, and how daily examples abundantly prove the same.  

God seethe the affliction of his people.  Last of all, God openeth his intent and pleasure unto Moses: I have (saith he) perfitly seen the affliction of my people in Egypt, and have herded their groaning, and am come down to deliver them. Which words, serve most aptly to Ste ens purpose. For they declare, that there was no desert in the Israelites, for the which they aught to be delivered, and that God regarded nothing in them, but their afflictions, wherewith they were miserably troubled, whereupon it followeth, that all the benefit of their delivery, appertaineth to the mere grace of God. We are also taught, that God doth not neglect his people, although he sometime seemeth so to do. He seethe their tears, 
Psalm. 56.  which David saith, are put in a Bottle in his sight. He heareth not only their cry, but also their groaning, because he searcheth the heart and the reins. And they that read histories, find examples everywhere, whereby it may easily be proved. Let this serve therefore, to comfort us, when we are forsaken, of false and unkind people. Let it also serve, to instruct us, that we unadvisedly afflict not those, whom God hath so special a care of. Hereto appertaineth that that is written, 
Exodus. 22.  concerning Widows, fatherless and strangers, crying unto him. And that that is written in Zacharie, the second chap. He that toucheth you, toucheth the apple of mine eye. And chiefly let us have regard, that we give our se●●es wholly to that God, which considering the misery of all mankind, hath given us his son, jesus Christ▪ to be our deliverer and revenger: to whom ●e praise, honour, glory and power, for ever. Amen.   

The. L. Homely.  THIS Moses whom they forsook (saying who made thee a Ruler and a judge?) the same did God send to be a Ruler, and a deliverer by the hands of the Angel, which appeared to him in the bush. And the same brought them out, showing wonders and signs in Egypt, and in the red Sea, and in the wilderness forty years. This is that Moses which said unto the children of Israel: A Prophet shall the Lord your God raise up unto you, of your brethren, like unto me, him shall you hear. 
Although Steven taught none other way of faith and salvation, than that that is founded upon the merit of jesus Christ, the promised Saviour, to whom Moses and the Prophets bear witness: yet he is accused that he teacheth a new faith and an erroneous, yea, that he is a blasphemer of Moses and the fathers, and goeth about, to abolish the faith which they observed, and delivered us. The same state was the world in then, that in these days it is, where they that follow the faith delivered by the Apostles, and sealed with the blood of the Martyrs, are accused, as subverters of ancient religion, and condemners of the old fathers. But what we have to do, in this case, Stevens example teacheth us. He reasoneth diligently and at large, touching the belief of the fathers, chiefly he citeth the history of Moses, that by rehearsal thereof, he might show partly how reverently he judged of Moses, and partly prove that he was no enemy to the ancient religion of the fathers, although he taught them that those ceremonies were now to be put away, without the which, they well enough served God, yea without the which, Moses also pleased God, and was advanced to so high dignity and honour. So the unlearneder sort, now a days must be taught, what the belief and doctrine of the Martyrs was in time past, and how they were saved without those things, whereabout now a days, is such bitter contention. But after Steven had brought his oration to the solemn vocation of Moses, then prosecuteth he the same at length, and entereth into the praises of Moses, and first testifieth that he acknowledgeth all things in Moses, that God bestowed upon him: Then proveth he his doctrine of jesus Christ, by the testimony of Moses, whose meaning he saith, was not that the Israelites should stick in the law and ceremonies, given by him, but that they should have an eye, to that especial Prophet, which God afterward should send, of whom he was but a sign and figure only. This is a notable place, whereby we are taught, that we must think and speak so reverently of the ministery & virtues of the Saints, that yet we leave jesus Christ's honour whole to himself, who only hath the pre-eminence in all those things, that concern the true worshipping of God, and mean of our salvation.  

1 Moses the ruler and deliverer of Israel.  First, he beginneth with the office of Moses, which was the most excellent thing, that he could devise. For he saith, that God sent him, to be a ruler and deliverer of the people of Israel. This thing he so proponeth, that he hytteth them again in the teeth, with the ingratitude of their fathers, which unworthily refused Moses, laying to their charge, how they contemned him, in whom they so greatly bragged. For he saith: This Moses whom they denied, saying, who made thee a Ruler, and a judge, the same did God send, to be a ruler and a deliverer by the hand of the angel▪ etc. Now, because he acknowledged Moses to be a ruler and deliverer of the people of God, this one thing might have been sufficient proof enough, against his adversaries, which complained on him, as having spoken blasphemy, against Moses.  

God advanceth the abject and despised.  We have here chiefly to consider, how God maketh him the ruler and deliverer of his people, who was already hated of the Egyptians, refused of his brethren the Israelites, and had a long time been in banishment. By which example we learn, that we should not judge, neither of our own case, nor other men's, according to the judgement of the world: where oftentimes it falls out, that they are in greatest favour with God, whom the world contemptuously abhorreth and disdaineth. For this is God's property, to choose the humble and base, and by them to confound the pride of the world. And we read in the hundred and xiij Psalm, how God taketh up the simple out of the dust, and lifteth the poor out of the mire, that he may set him with the Princes, even with the princes of his people. Whereunto that that the holy Virgin singeth is like: 
Luke. 1.  He hath put down the mighty from their seat, & hath exalted the humble and meek. Examples hereof we have not only in Moses, but also in divers others. So, God of an Assekeeper, made Saul a king, and David he took from the sheepfold, and set him up in a Princely throne. Whereunto may also be referred, that that was done in the Apostles, who being for the more part Fyshermen, and of no authority in the world, were advanced so high, that they might be called conquerors of the whole world, which by preaching of the word, they brought to the obeisance of Christ, within few years. Here may they that are despised, and without glory, receive comfort. Also they that be aloft and in high degree, may learn to be humble, lest presumption (as Solomon saith) go before destruction. 
Prover. 16.   

After what sort Moses is said to be the deliverer of the people.  Furthermore, let us see in what respect Moses is called the deliverer of the people. For this is not so to be understanded, as though he did any thing of his own private power or authority: For Steven plainly testifieth, that he was sent to be a deliverer, by the hand of the Angel, which appeared to him in the bush: that is, that he did all that belonged to the delivery of the people, by the appointment and commandment of jesus Christ, whom in the last sermon, we declared to be the Angel. It is manifest therefore, that Moses was but a Minister, and that all the glory of their delivery is due only to Christ. After which sense, all the places of Scripture, must be taken and expounded, wherein any thing peculyer unto God, is attributed to ●●n▪ For that is after none other sort, but by the way of ministery, which they take in hand, at the commandment of God. So it is said, the Ministers plant, build, win men unto God, remit sins, and keep them unremitted, not because they do these things of their own power, and at their pleasure: but because God doth vouchsafe to use their ministery, in bringing them to pass, who also even without them, at his pleasure, is able to rule and govern all things.  
But because he said Moses was made the Ruler and deliverer of the people of God, he showeth how he used his office: He brought them forth, 
2 Moses fulfilleth the office of a deliverer.  showing wonders and signs in Egypt, and in the red sea▪ and in the wilderness, forty years. So that Steven acknowledgeth in Moses no bore name of a deliverer only, but willingly confesseth that he faithfully discharged and fulfilled his office. And because he would seem to conceal nothing that made for his glory, he maketh mention of the signs and wonders, which God wrought by him. These wonders and signs be divided into three sorts, and are diligently set out in Moses writings.  
The first sort of them is those, that were done in Egypt, 
Moses miracles in Egypt.  amongst which, those are first to be placed, which he wrought to purchase a credit to his vocation, such as was the turning of his rod into a Serpent; which Serpent did eat by the Sorcerers rods, which they by enchantment had transformed into Serpents. Then followed the ten horrible and prodigious plagues, wherewith God marvelously afflicted Pharaoh and the Egyptians. For all the Egyptians waters were turned into blood, and were made not only unfit for any use, but also upbraided the Egyptians with their bloody tyranny and babeslaughter. Then were there Frogs sent, which not only in their fields, but also crawling in their houses, with their troublesome ●oyse vexed their guilty consciences. After them followed Lice, more troublesome than the Frogs, because they stack fast unto their bodies, eating into their flesh. By and by after that, came divers swarms of flies, by heaps vexing both men and beasts. And because this might perhaps seem but fleabiting and trifles, they had yet more grievous than this sent among them▪ For an horrible and courageous rot of murhen killed up their cattles both small and great. In the men's bodies rose filthy botches and sores ugly running. Monstrous hail destroyed their whole years crop and increase. And that the hail touched not, or sprung afterward out of the ground, again the Caterpyllers devoured lying in their fields, as thick as bail. And because wyttingly and willingly they persisted in their blind and wilful ignorance of God, he sent among them fearful and feeleable darkness. And at length, by an Angel that strake them, all Egypt was filled with the slaughter of all their first born, so that no house was void of this horrible calamity and mourning. The consideration of all which teacheth us how easy it is unto God, to keep down and vanquish, most mighty Tyrants. For he is in deed the Lord of hosts, which useth to sand forth as well the good Angels as bad, yea and all the creatures of the world, against his enemies. And there is no creature so vile or weak, which is not able enough to vex, yea and to kill man, if it please God to arm it thereunto. By his justice and judgement it came to pass, that Pharaoh was so troubled with Frogs, and so vexed with swarms of Lice and Flies, who not long before, had prowdely re●ected 〈◊〉 God of the Hebrues. So by Mice he revenged the wicked contempt of his name, among the Philistines, when they had got the Ark of God into their hands, which was a sacrament and sign of his presence. And we read how Antiochus, Sylla, Herode, and divers other were eaten up of Lice and vermin that bred of their own flesh. Let us therefore humble ourselves in the sight of God, and not like mad men suffer ourselves to be bewitched with the vain hope and confidence of things temporal.  

The miracle of the read sea.  The second sort of miracles wrought by Moses, were those which came to pass in the read sea. For when the Israelites were enclosed with the chariots and horsemen of the Egyptians, and thought they must needs perish, either upon their sword, or else be swallowed up of the surges of the sea, suddenly the sea strike with Moses' rod as God commanded, divided itself in two parts like a wall standing on both sides, and the wind blowing roughly dried up the miry ford, that the Israelites went through the middle of the sea on dry foot, whom when the Egyptians with deadly hatred pursued, suddenly the heaps of waters joined together again, and oppressed and swallowed them up. By which miracle God evidently taught us that he is able to help his people by those things which seem to them most hurtful and against them, and that he can give them a passage to escape through the middle of all the things that lie in their way, that wa●ke in his vocation. Again, he useth to punish his enemies by those things in which they have their most hope and affiance: yea, he can blind their eyes, and send them the spirit of giddiness, that they shall run into their own mischief, and not be able to annoyed the dangers lying before their face. For it is certain, the Egyptians took the red sea for a sure bulwark, and thought that the Israelites, their wives and children should pershe therein: yet God's providence so ordereth all things, that the Israelites pass safely through, both body and goods, and the Egyptians be drowned, and of their own head enter into the middle of the sea, between the two main walls of water, notwithstanding they had so often before felt Gods heavy hand. Whereby we learn that we should despair in no adversity, nor put any trust or confidence in outward things, because God is able so quickly to turn all things upside down.  

The miracles in the desert.  In the third sort, Steven comprehendeth those that were done in the wilderness, where the people had Manna given unto them, which fed them forty years together, where quails fallen round about their tents, where Moses opened the veins of quick springs out of the hard rocks, where by godly prayer he gate a glorious victory of the Amalechi●es: where God marvelously defeated the sleights of Balaam: where the wicked murmurers perished with strange plagues: where their garments in forty years space, neither consumed with wearing, neither did rot for oldness. I omit divers other things, which by Moses are more diligently rehearsed. But seeing Steven so willingly acknowledgeth all these things, and so highly commends them, he abundantly declareth that they do him no small injury to accuse him as a contemner of Moses: And because he sendeth the Israelites from Moses to Christ, he evidently showeth that all these signs served but to confirm Moses' doctrine, and aught not to be racked, to the end to 'cause the people to depend and hung upon Moses. And they are confuted by this place, which abuse the miracles wrought sometime by the Saints, to progue the superstitious invocating and worshipping of them▪ whereas they 〈◊〉 witness but of their doctrine, whereby we were brought unto Christ.  
And because he was not ignorant that his adversaries chiefly urged him with this argument, that he led his hearers by this doctrine from the ceremonies of the law unto Christ, and the belief in him: he proveth that he doth not so in contempt of Moses, but according to his example and commandment. For this is that Moses (sayeth he) which said unto the children of Israel: A Prophet shall the Lord your God raise up unto you of your brethren like unto me, him shall you hear●▪ Whereupon he gathereth, that it was not Moses' meaning, that the jews should stick in the ceremonies given by him, but that he promised them another Prophet, whose sayings they must all harken unto, or else perish both body and soul. This Prophet was Christ, 
1. Pet. 1.  whom the Scripture calleth the Prince of all Prophets, & by whose spirit all other Prophets were inspired. Also he beateth back their accusation of his contemning of Moses upon their own heads, while he showeth that they refuse jesus Christ, whom Moses so earnestly and with such authority commended. The place is in the xviij of Deuteronomie, upon the explication whereof, we have spoken more largely in the xxiiij Sermon, where we expounded the same place in Peter's sermon, which brought the same text. Let us learn that it is God the father's will, that we should hear Christ, and be obedient unto him by true obedience of faith, and so obtain salvation in him: to whom be praise, honour, power, and glory for ever. Amen.   

The lj Homely.  This is he that was in the congregation in the wilderness, with the Angel which spoke to him in the Mount Sina, and with our fathers. This man received the word of life to give unto us, to whom our fathers would not obey, but cast it from them, and in their hearts turned back again into Egypt, saying unto Aaron, make us Gods to go before us. For as for this Moses that brought us out of the land of Egypt, we wot not what is become of him. And they made a Calf in those days, and offered sacrifice unto the image, and rejoiced over the works of their own hands. 
Because the jews had all the trust of their salvation in outward ceremonies, and gloried in keeping the faith of their ancestors and forefathers: they accused all those which taught men to seek salvation in Christ only, of great blasphemy both against God, against Moses, and the fathers. This Steven found true, as before we have declared: who for that he would the more easily clear himself hereof, breaketh forth into the praise of Moses, greatly extolling him and declaring how unworthily their fathers entreated him. The end of all which is to say the crime wherewith they charged him, both upon their fathers, in whom they so greatly gloried, and also upon themselves which stubbornly refused Christ, of whom he showeth that Moses bore witness. Moreover, he gathereth hereof that the fathers were saved through none of their deserts, but by the mere mercy of God, and that therefore they aught to put their hope and trust in none other. The same is the end also of this present place, where first he rehearseth the setting forth of the law, whereof Moses was the minister: afterward he declareth the heinous trespass of their fathers, in offending both against Moses; and the law of God.  

1 The law given by Moses.  And in speaking of the setting forth of the law, he maketh mention of two other things, which were able to purchase no small credit unto Moses▪ First he saith: he was in the congregation with the fathers in the wilderness. In these words he comprehendeth forty years space wherein he suffered with so great faith and patience, the Nation of the jews, that there is to be found in no histories any to be compared with him. This is an argument of a singular faith, which could be overcome by no terrors, by no continual labours, nor by no unkindness of the people, but would stoutly go forth with the charge given him of God. The second is, that he saith he spoke with the Angel, which both appeared to him before, and afterward was familiarly conversant with him, when he appointed him to be God's interpreter to the people. 
Exo. 20.24.  We declared before out of Paul, that this Angel was Christ. Wherefore Moses dignity is here declared to be such, as wherein he excelled all the Prophets of all ages. For thus we read God said: If there be a Prophet of the Lords among you, I will be known of him in a vision, 
Num. 12.  and will speak unto him in sleep. My servant Moses is not so, which is faithful in all my house. Unto him will I speak mouth to mouth. These things Steven calleth to their remembrance, to make them understand how great the authority of Moses and the Oracles which God gave by him, aught to have been both with the fathers in time passed, and aught now also to be with them. And to that end he afterward addeth: This man received the word of life to give unto us. And it is not without a cause that he calleth the law the word of life. For so he purgeth himself from all crime of contemning the law, and setteth forth in one word the effect of the law. For truly the law is a lively word or the word of life, although otherwheres Paul calleth it the strength of sin, and ministery or working of death. 
1. Cor. 15. 2. Cor. 3. Levit. 18.  For it teacheth us the rule how to live holily, and promises life to all them that fulfil the same. Next, it leadeth men unto Christ, in whom all the mean of salvation, yea, and very life itself is contained. For the which cause Paul resembleth it to a schoolmaster. And Moses saith he had set life before the jews▪ 
Galat. 3  because he had showed them in the law the true way how to attain unto life. And these things it becometh us to acknowledge in the law, if we will rightly judge thereof. But if we compare the corruption of our nature with it, it may worthily be called, the strength of sin, & ministry of death. For it bewrayeth sin, which otherwise lurketh in us, unknown, and witnesseth that we have deserved death. Furthermore, it teacheth us, that we are so weak, that we are not able to fulfil the righteousness thereof, nor of our own power and merits to escape the wrath of God. 
Rom. 7.8. Moses delivereth the precepts he received of God.  But of these things Paul entreateth at large.  
We aught well to mark how he saith, that Moses delivered not to the israelites the devices of his own brain, but the word of life which he received of God. Which thing it appeareth he performed with such diligence, that without the certain and express word of God, he never dared institute or decree any thing in doubtful matters: as we may see in the case of the blasphemer, and of the man that broke the Sabbath day, and of those which being polluted with touching of dead corpses, might not come to the passover feast with the congregation. And that that Moses observed, 
Levit. 24. Nun. 15.9  that same the Prophets and Apostles in time past were commanded also to observe, that they should teach nothing of their own head, under colour of God's name, but should diligently set forth the word of God, speaking in the scriptures. So God putteth his words into Hieremies' mouth, and commandeth Ezechiel to take the word at his mouth that he should show unto the people. 
Hierem. 1 Ezech. 3 Math. 28.  And the Apostles are commanded to teach all Nations the things which before, they had learned of Christ. If they which brag of their succeeding the Apostles, had with like diligence observed the same, we should have in the Church more true godliness and faith, and less error and superstition. And if we consider Moses, the Prophets, and Apostles, we shall find the boldness of the Popes of Rome to be detestable, which arrogate to themselves power to make new laws and new Articles of faith, through whose licentious lust it is come to pass, that the yoke of the christians is more grievous & burdenous than the yoke of the jews.  
Secondly, 
The law given also for them that came after.  it is to be observed how Steven testifieth that the law was not given to the father's living only in Moses time, but also unto their posterity: yea, he includeth himself and all others, that had now professed Christ in the number, to whom it was given. By which place the error of them is manifestly confuted, which think the things done by Moses and the Prophets according to God's appointment, belong only unto the fathers. Howbeit, it is evident that God is everlasting and unchangeable. And therefore his will must needs be always one unchangeable. And it maketh no matter though many things be abrogated which sometime were appointed for the old fathers. For they aught to have remained but until a time of correction, and to be resemblances and shadows of those things, the verity whereof was to be fulfilled in Christ. And in those things consisted not the worshipping of God, which aught to be spiritual, 
john. 4.  because God is a spirit. In the mean time the true points of faith & religion, which were first declared in the beginning of the world, and more fully afterward set forth by Moses and the Prophets, remain safe and sound: whereunto the Prophet had a respect, saying: 
Esay. 40. Math. 5.  The word of the Lord endureth for ever. And Christ saith, the world shall perish, but one title of the law shall not perish. Let no man therefore beguile himself through any false hope, as though the things delivered to the fathers in time past were not also spoken to us, seeing our faith, life, and all our deeds, must be tried and examined according to the rule of the old law.  
But let us return unto Steven, 
2 The he ynousnesse of Idolatry. Exodus. 32.  which setteth against the publication of the law, the ingratitude and naughtiness of the fathers, unjustly rejecting Moses and the law. And although he might have recited divers other naughty deeds of there's, yet bringeth he but the sin of Idolatry only, whereby it appeareth plainly, of how small authority God's law was with them, when contrary to his commandment, they dared make an image of God, and appoint new kinds of worshipping him, whereas not many days before; they had herded the terrible 〈◊〉 of his divine majesty. The story is in Exodus the. xxxi●. ●ha. Steuen● ●arke and end herein is to prove that the fathers were always 〈◊〉 of Moses▪ and that they present, trimly trod in the steps of their frowardness▪ therefore as the fathers in old time were saved by grace only: so there was none other hope of salvation for them, than such as was founded upon the grace of God. It shall profit us diligently to consider these few words, wherein this heinous disobedience is comprehended, because they cunningly paint out unto us the begynninges and proceedings of idolatry.  

The beginning, and going forward of idolatry.  First, declaring the fountain of all this evil, he saith that the fathers would not obey the lively word of God's law, but in their heart returned into Egypt. And by the name of Egypt, he comprehendeth the abominable superstition which reigned in that Nation, whereupon he saith they set their minds again. And in this he noteth the execrable levity and inconstancy of them, which had so soon forgotten, both their grievous servitude and bondage, and their wonderful delivery, and would now imitate and follow them, whose names they aught in their hearts to have abhorred.  

i. Contempt of the word.  This is the fountain of all ungodliness, when in our hearts we turn from the word of God, to the precedents and examples of men, and study more to please them, than God. Forthence springeth that detestable unstableness, which maketh us not only to forget the law of God, but quite putteth out of our remembrance, all the thrall and bondage that before time we have been in. We have examples hereof in these days everywhere of them, who to please the world, follow the superstitiousness thereof: and the intolerable yokes of Antichristianitie, wherewith before they were oppressed, they extenuate and make very light of, because they will not seem to do wickedly altogether.  
But after the contempt of God's law, followeth the contempt of Moses, 
ij. Contempt of the Minister.  which they manifestly express in these words, where they say: As for this Moses which brought us out of the land of Egypt, we wot not what is become of him. They confess then the benefit they received by Moses mean, but of him they wot not what is befallen. Yet they saw him go up unto the mountain at God's calling, he also bade them, to abide his coming. He appointed them Hur and Aaron, to be his vycares and delegates. Yet as though they had been left doubtful and uncertain of all things, they dare to complain them. Whereby it appeareth that Moses authority was very small with them, seeing they could wickedly cast the law of God from them. So always where men in their hearts contemn the word of God, it useth to breed the contempt, and loathing of God's ministers. For where Satan knoweth that God hath set them as labourers and watchmen, through whose admonitions, we be kept either in doing well, or else be brought into the way when we do err: he laboureth only how to discredit them, and to bring them out of authority with men. And this place teacheth us what to judge of them which use to scoff and rail at the ministers of the word. Surely, by that argument they prove they are the despisers of God and his word, although they never so much deny the same. For as he useth not to contemn the Legate or Ambasadour, which honoureth the Prince that sent him: so if they had not learned to ●et ●●d light, they could not contemn his ministers and Legate●.  
Of these fountains began Idolatry to spring. 
iij. New Gods.  For while they say they ●●ote not what is become o● Moses, by and by they add: Make 〈…〉 to go before us Shall we think that they were become so mad as to judge Gods could be made by the hands of men? No. But they wou●●e have some visible sign or token of God's presence, whereby they might be assured of God's present help, and whereunto they might direct the ceremonies of their outward service and worshipping. And because they had once swerved from the word, to the devise of man's reason, they 'cause a golden Calf to be melted, following the Egyptians, who worshipped Apis their God in form of a Calf, wherein they commit manifold error. For first they doubt of the presence of God, whose many and notable signs they had hitherto seen. And now they neither remember the wonders which he showed in Egypt and in the red sea: neither regard they the pillar of cloud and fire that went before their camp, neither are they mindful of the dreadful Majesty that appeared in the mount of Sinai. Next, contrary to the commandment of God, they make a molten Image, wherein they go about to express the form or shape of God, and (as the Prophet saith) turn the Majesty of their God, into the similitude of a Calf▪ that eateth haye. 
Psal. 106.  Therefore they do God extreme dishonour, and make new Gods while they imagine God to be a far other manner of one than in deed he is. This is the next step to Idolatry, when men are not contented with such means, as it pleased God to reveal himself by, but dare of their own heads devise new means. God revealeth himself by his word and Sacraments, by the frame and workmanship of this world, and by his creatures, in all which there appear evident tokens of his godly wisdom, goodness, justice, and omnipotency. And to the intent that we seeing these things, might be stirred up with the consideration of God and true godliness, there is nothing almost contained in this world, but the holy ghost hath taken parables out of them, whereby he shadoweth out the mysteries of God and our salvation. Therefore our eyes on every side behold Images consecrated by the word of God, to admonish us of our duty. Whosoever despise these Images and follow the reason of the flesh, they can not choose but be polluted with the vice of Idolatry. For that that herein came to pass unto the jews, we read the same also fallen out among the gentiles▪ 
Rom. 1.  And that the Idolatry among the christians sprung of the same cause, is more evident than needeth long proof. Furthermore, we are taught how requisite it is, that from our childhood we be well instructed in religion, seeing the Israelites after so many miracles seen, and hearing the word of God, fall again to that kind of Idolatry, that they were used to in Egypt.  
After this new God, followeth worshipping. Wherefore he saith, 
iiij. Worshipping of Idols.  They offered sacrifice unto the Calf. Howbeit, they would seem to have offered to the true God, that brought them out of the land of Egypt. For they make mention of the true God, and Aaron as we read proclaimed an holy day, to the Lord. But because this Calf was neither true God, nor the Image of God (for who will say God is like unto a Calf) they truly are said to have done sacrifice to the Calf. Here therefore thou ●ast what to answer them, which under a 〈◊〉 of godly 〈…〉 worshipping of Images may be excused: and say, that whatsoever we 〈◊〉 in the ●●nour of him, is acceptable unto him▪ although we sometime 〈◊〉 from the rule ofhis word. But the holy ghost speaking 〈◊〉 Steven, is 〈…〉 there 〈◊〉 and opinion. For all this worship rests in the Images, and st●etcheth not unto God, who●● similitude they represent 〈◊〉 For 〈◊〉 should Idols represent God, which is the truth itself▪ which Idols or Images▪ 
Habacuc. 2  the Prophet calleth lying Schoolmasters▪ And if thou wil● say, this worship stre●cheth yet further: I will confess, it is do●e in deed to the devil, who is both the father of lies, and only delighted in lies. This saw Paul, when in the first Epistle to the Corinthians, the tenth chapter, he wr●te: The things that the Gentiles offer, they offer to Devil▪ and 〈◊〉 God.  
Beside all this: they rejoiced in the works of their own 〈◊〉. In these words is expressed partly a trust of mind, 
u Rejoicing of Idolaters.  and joy that ●●ringeth thereof, both which aught to be sought in God only: and partly a kind of outward rejoicing, whereinto ydolaters use to fall without all modesty or measure. The holy history showeth that both these things came to pass in this place. For assoon as the Calf was melted and graven, with a great shout they cry: These be thy Gods (o Israel) which brought thee out of the land of Egypt. Then being filled with the flesh offered to the Idol, they rise up to play. 
Host 4.  This is the property of Idolaters. For Idol● too men 〈◊〉 their hearts, as the Prophet saith. So it cometh to pass, that they which should rejoice in God only, rejoice in Idols, and where they aught to be led and governed with the spirit of God, they rage in immoderate and unseasonable pastimes. Now, if thou will't compare the things hitherto spoken, with that is done in the Papacy or Popedom, thou shalt see them all one. For what other beginning canst thou allege of idolatry, but that men leave the word of God, and turn again in their hearts▪ to the abominations of the jews and Idolaters, from whence through the benefit of God, they were delivered▪ This appeareth well, in that divers of our doings, agreed with the rites and ceremonies both of the jews, and Gentiles. By and by, after contempt of the word, followed the contempt of the ministery, which the ignorance and blockheadnesse of the priests greatly set forward, which sent the simple people to dumb images, there to learn what belonged to their salvation. Of these springs, issued out new Gods, some like men, some like women, some like oldemen, some like young. Yea, beside the forms of men, were added fourfooted beasts, fowls of the air, worms of the earth, and fishes of the sea. I let pass the ghastly forms and sights of soldiers, the whorish pranking and decking of Images, which should have represented the likeness of saints, and of God himself. But new Gods must have new ways and manners of worshipping. Therefore in the honour of them were temples builded, altars consecrated, offerings hanged up, pylgrimages appointed, lamps burning, holy days proclaimed, sacrifices offered, and nothing was left undone, which heretofore was used in the sacrifices of the gentiles. And, as though men had been clean eased of the burden of their sins▪ they greatly rejoiced in the works of their own hands. And there wanted not liberty of carnal joys, which never reigned more than in the feasts and dedications of these Gods. So grievous & great was the blindness, from the which God hath delivered us by the light of his gospel. Let us therefore hereafter flee the inventions of our own wit, and the works of our own hands. Let us serve God the father of our Lord jesus Christ in spirit and in truth: to whom be praise, honour, power and glory. Amen.   

The lij Homely.  Then God turned himself and gave them up that they should worship the host of the sky, as it is written in the book of the Prophets: o ye of the house of Israel, gave ye to me sacrifices and meat offerings by the space of forty years in the wilderness? And you took unto you the Tabernacle of Moloch, and the star of your God Rempham, figures which you made to worship them. Therefore I will translate you beyond Babylon. 
Among many other things which jesus Christ foretold should come to pass to the faithful Preachers of his Gospel, this is not the lest that he said the world should persecute them, as public enemies of true religion. This thing we see the Apostles found true, even in the first springth of the church, and among them Steven chiefly, who while he goeth about to bring men unto Christ, is accused, for that he had spoken blasphemy against God, Moses, the law, and all the ceremonies thereof. But he both boldly and wisely answereth these shameless slanders, rehearsing the ancient religion, whereby the fathers were saved, and diligently expounding the things done by Moses, declaring how he received this word of life, of God, and delivered it unto the fathers. He showeth moreover, that the fathers were never obedient to God's commandments, but being addicted to outward ceremonies only, feigned divers things of their own brain, contrary to true religion. And by this mean he goeth about to put out of their minds, the vain trust which they had in their father's religion, which is the most dangerous impediment and let, that can be, to them that would come to the right way of salvation. To this end therefore he recited the history of the golden Calf, whereby he convinceth their fathers of great ungodliness, showing that they were saved of mere favour, seeing they deserved destruction through that wicked Idolatry only. And he adjoineth hereunto this present place very handsomely, declaring that they alone sinned not herein, but proveth that their posterity followed their steps.  
The rehearsing of the Idolatry of their posterity, 
The idolatry of the israelites is of continuance  seemeth to be as it were a preoccupation. For thence he preventeth them, if any man should make light of the erecting this calf, or should say that it were long ago expiated by the godliness of their successors. For there is no excuse left for them, because they were so little the better, after their first fall, that it rather increased whole heaps of impiety following. For where they had once thrown away the word of God, and rushed into their own destruction with minds bend to ungodliness, God which before tenderly favoured them, turneth his back to them, and giveth them over into a reprobate sense, to worship all the host of the sky, and with greediness to follow all manner superstition of the gentiles. And in these few words, Steven briefly comprehendeth all that ever they afterwards did, against the laws of God. For Solomon the first beginner of this evil, for his wives sakes, that were Aliauntes and strangers, builded Temples unto divers Gods of the Sydonians, 
1. Reg. 11.  Moabites, Ammonites, and other Nations. jeroboam after that, brought in again the superstitious worshipping of Calves. 
1 Reg 12 13 1. Reg. 16. 2. Para. 25. 2. Para. 28.  Achab brought in the honouring of Baal. Amasias of a mad counsel and devise setteth up the Gods of the Idumeans whom he had vanquished, to be worshipped. Achaz was delighted with the Gods and religion of the Assyrians. At length Manasses following, which far passed all the wickedness of his forefathers, brought into jury whatsoever superstition or idolatry was to be found any where among the gentiles, and by force defended those religions, against the true worshippers of God, insomuch that we read, Jerusalem was filled with the blood of the Saints. 
2. Reg. 21.  Whose impiety took so deep root, that it could not be wholly pluck up again in josias days, as the sermons of jeremy and Sophonie abundantly declare. And lest any man might marvel, how these things came to pass, after God had given them his law, he saith they were justly forsaken of God, and given up into a reprobate mind, and utterly blinded. And that this was the just judgement of God, may easily be gathered of the things before going. For their ungodliness and unthankfulness deserved the same, whom neither the word of God, nor infinite other things, whereby it pleased God to reveal himself unto them, could keep in doing their duty. They were worthy therefore, that even seeing, they should be blind, hearing, they should be deaf, and should be hardened in their hearts, as God threateneth by his Prophet. 
Esay. 6.  Yet may we see in other Nations like examples of God's judgements. 
Roma 1.  Paul affirmeth the same of the gentiles superstition. And would to God we saw not the like, even among them that glory in the name of Christians. For after they had banished the authority of God's word from them, and that it liked them to learn rather of dumb images, than of the lively word of god, then ran they on so far in superstition, that the very jews and Turks laughed at them. And here cometh to my remembrance that notable saying of a Turkish Ambassador, who being in the Court of a great Christian Prince, and being asked why the Turks so abhorred the Christian religion, and could not be induced to believe in it: answered, that no man being in his right wit could allow or like that religion, which worshipped those for Gods that were inferior, and of less power, than they that worshipped them. And what he meant thereby, he after declared by our breaden god, and by the Idols which were worshipped in Churches, which being made by those that worshipped them, did prove sufficiently (said he) that the religion was preposterous, and contrary to common sense and reason. These things Christian Princes know, the Bishops and people in general: yet no man is grieved at the great injury thereby done unto Christ, so that wise men are not without a cause afraid, that many even in our days also are given up into reprobate minds.  
This place teacheth us also, that no man can hold the right way in religion, except he be first guided by the hand and spirit of God. For the natural man perceiveth not the things belonging to the spirit of God. 
1. Cor. 2. john. 6.  Nor no man cometh to Christ, except the father draw him. And for because he draweth by his word, we must study the same. For whosoever make light thereof, and cast it fro them, make themselves unworthy of the grace of God. Wherefore God turneth his back upon them, and wrappeth them in darkness, devoid of all light and truth. Therefore it behoveth us to have a diligent care of the word, and so to depend upon the same, that being entered into the right way, we serve neither to the right hand nor to the left. 
Deut. 4.12   
And lest any man should be so impudent, as to deny that the fathers thus did, Steven allegeth a testimony of the Prophet Amos, 
A place in Amoz the u changed  written in the u chap. There the Lord accuseth the people of Israel, as well for many other vices, as for this, that they abode not sincerely in his word. And that the heinousness of their sin might the more appear, and that all men might see how God doth not expostulate with them, without a cause, he showeth that this is an old impiety, begun sometime in the wilderness, and afterward so increasing, that it is become incurable, and can not be taken away, but with the destruction of the whole Nation. It shall make much for our instruction, if we diligently consider every thing that is here said.  
First, he speaketh of the disobedience and wickedness of the fathers in the wilderness, in these words: Gave ye to me sacrifices and meat offerings, by the space of forty years in the wilderness, o you of the house of Israel? By ask the question, he fortifieth his saying, and denieth that the fathers gave any sacrifices to him for forty years long. And yet it appeareth they built a Tabernacle, according as God had appointed, and Altars upon the which they offered all kinds of sacrifices unto God, which brought them out of the land of Egypt. But God denieth that thing to be done in the honour of him, that is done for any other end than he appointeth. For God appointed that the end of all their outward ceremonies, should be resemblances of the Saviour that was promised, and that they should admonish them of their duty, as well in faith and religion, as in the whole conversation of their life. But they forgetting this, were occupied in the bore ceremonies, and thought that by them, they satisfied God, and purged their sins. Whereby it came to pass, that they abused all their Leviticals, for a cloak and colour of licentiousness and wickedness. Therefore God worthily refuseth all this worshipping, and sayeth it belonged not to him. And there be also other places of Scripture, wherein he constantly affirmeth the same, and showeth that the observation of those things, which he so diligently prescribeth in the law, is not profitable. Look Psalm. 50. Esay. 1. and .43. Mich. 6. Hoseas. 6. Yea, when he saw that they gloried in their circumcision, having no respect to the spiritual circumcision, he crieth out that their circumcision is not available. 
jerem. 4.  We are taught therefore by this place, that all that worshipping is in vain, which is not done to that end that God hath appointed it. For it can not be that without the obedience of faith, any kind of worship can please God. 
Heb. 11.  But where the word of God is neglected, there remaineth no place for faith or obedience: therefore they are but as unclean and profane things, whatsoever they do, although outwardly they appear agreeable with the word of God. What shall we then say of those ceremonies, which stand only upon man's authority, and tradition? the Lord long ago with one word hath utterly overthrown them, saying: they worship me in vain, teaching doctrines of men. Every plant which my heavenly father hath not planted, 
Esay. 29. Math. 15.  shall be pulled up by the roots▪  
The Lord holding on in repeating the sins of the Israelites, rehearseth what their posterity did, after they were in possession of the land of Chanaan: you took unto you the Tabernacle of Moloch, and the Star of your God Rempham, figures which you made to worship them. He comprehendeth all sorts of Idolatry under three kinds.  

The worshipping of Moloch.  The first was the worshipping of Moloch, which as it appeareth by the acts of Solomon, who first builded a Temple to him, was the God of the Ammonites. And it seemeth he was the God called on at men's nativities or births, in the honour of whom, infants were sacrificed in fire, as Manasse did, which sacrificed his son in fire. God had appointed death for the punishment of this wickedness, as is declared Leviticus. 20. in these words: Whosoever he be of the children of Israel, or of the strangers that devil in Israel, that giveth of his seed unto Moloch, let him be slain, the people of the land shall stone him. And I will set my face against that man, and will destroy him from among his people, because he hath given of his seed unto Moloch, for to defile my sanctuary, and to pollute my holy name. And though that the people of the land hide their eyes from the man that giveth of his seed unto Moloch, and kill him not: I will put my face against that man, and against his kindred, and will destroy him, and all that go a whoring after him, to commit whoredom with Moloch, from among their people. And yet could not the authority of this severe inhibition, be of such weight, but that this wicked kind of sacrificing was common, as easily may appear by the prophecy of jeremy in the xxxij Chap.  

The God Rempham.  The second kind of Idolatry was the worshipping of a Star, that was consecrated to a God called Rempham, of whom we read nothing of certainty. Some think it to be the Planet of Saturn, some of Venus, some of Mars. In deed the worshipping of stars was used amongst all Nations, because the marvelous course of them, the brightness and form of them, easily persuaded the simpler sort of men, that there was some godhead in them. And hereto are to be referred those places of Scripture, where it is said the jews worshipped the host of heaven. We have here to consider that the worshipping of Stars consists not only in adoration and sacrifices, which were sometime used among the gentiles, but also that they worship them, which think the success of wars, peace, famine, plenty, sickness, tempests, and such like things depend of them. For it is manifest, that all these things be governed by the rules of gods providence, whose judgements are not tied unto the Stars, but are ordered by the rule of his word, and his immutable will. Therefore whosoever attribute these things unto the Stars, deny God his honour, and make man which is the excellentest creature of god, subject to the course of the Planets and Stars. For the which cause the blindness of our days is much to be bewailed, which is go so far, that it consulteth with the Stars, for the enterprising of their greatest affairs, and hung in hope of them, either of good success, or stand in fear of bad. Why do we not rather listen 〈◊〉 the Prophet saith▪ you shall not learn the ways of the hea●●en, and you sha●●●ot be a●●ayde fo● 〈◊〉 tokens of heat●●●▪ For the heathen 〈…〉. 
jere. 10.   
In the third sor●● it compr●hendeth figures or similitudes, 
Worshipping of Images.  which 〈◊〉 made to 〈…〉 to the end he would 〈◊〉 us, that he 〈…〉 devised for worshipping of 〈…〉 men ●ill seem to honour him. Such as where they 〈…〉 him, and his works in Images, and where they 〈…〉 for the instruction of the ignorant and ●●learned. These men 〈…〉, in that they of their own head and device, institute such th●nges in religion, as God no where hath commanded. God hath commended unto us the rain 〈…〉 of his benefits; in a few of sacraments, yea, and th●se most easy to be observed. For our instruction he hath appointed his word, and when himself preached, he would have his voice only heard; but no similitude or Image to be seen. Therefore let us be contented with these things, 
Deut. 4.  and bridle the wisdom of our unruly flesh, lest while we will be wiser than is meet, we become fools, as Paul saith of the gentle philosophers. 
Rom. 1.   
Last of all, he threateneth their incurable impiety, every day waxing worse and worse with punishment▪ saying: I will translate (or carry) you, beyond Babylon, Amos saith, Damascus, because he would put out of the ten●e tribes minds, the vain affiance which they had in their league with the Assyrians. But Steven having more respect to the sense, saith they should be carried beyond Babylon. For so it came to pass in deed. For Salmanazar king of the Assyrians, after he had taken Samaria, overthrew the kingdom of the ten Tribes, and carried them captive into Syria. And not long after, Senacherib miserably afflicted the kingdom of Jewry. But whereas by Ezechias counsel they turned unto the Lord, and threw down their Idols: again they were delivered out of the hand of the Tyrant, by the help of an Angel. But when under Manasse, they turned to their vomit again, and set up all their abominable superstition and Idolatry again, and would not admit the reformation that josias begun, but would commit Idolatry secretly in their houses, as appeareth by the sermons of Sophony: then God sent Nabuchodonozer to destroy their City, to set fire on the temple, and to carry the remnant of the people beyond Babylon, over all his kingdom. Thus did God revenge this incurable Idolatry, & profane contempt of his holy name. And we read that the like came to pass after that again. For when they were returned home from Babylon, & had made their Temple and religion a market of lucre and gain, and a den of thieves, & would not admit Christ to reform it, nor hear his Apostles: God brought Vespasian and Titus to reform them, who set fire on their City and Church, and scattered the jews that were living, over all parts of the world. We aught in these days, diligently to consider these things. The horrible mischief of Idolatry is greatly increased among Christians. And we lack not Moloch that lieth lurking amongst the Monks, challenging and burning those which by baptism are grafted into Christ. Many are beguiled with the superstitious obseruasion of stars. Images made for us to worship, and to learn of, stand every where to be sold. And God hath these many years, by the preaching of his word, required a reformation, but all in vain. Wherefore 〈◊〉 is to be feared, lea●t they 〈◊〉 will n●t b● reform, because they will not seem to have erred, shall ●t length be destroyed. And surely their fear is not in vain which suspect the Turks shall make all 〈◊〉 away. For it is evident, that the ●mpire of th● East was de●ided from the Wes●, for Images sakes, and th●● by this 〈◊〉, the 〈◊〉 of the Saracens and Turks is greatly increa●ed, ●o tha● Go● may s●●me to show us plain●ly, who and what manner abolishers of Idolatry he hath long since appointed. And experience teacheth us, what horrible examples God showeth upon obstinate Image worshippers, every day by the Turks. And surely we may think that it was not without the providence of God, that Soliman Emperor of the Turks, not many years ago, when he h●d won Buda, 
See Paulus iovius in the history of his ●yme, the .40. book.  the chief City of Hungary, would have S. Mary's Church, the chief church in the city, clean rid of the Altars and all the Images in the Church, before he would yield thanks to God almighty, for the victory given unto him. For hereby God would plainly testify, that the Idolatry, which is exercised under the pretence of Christ & his Saints, is the chiefest cau●e, of these our Turkish overthrows and calamities. Wherefore the time warneth us at length, to awake, and casting from us all vain inventions of men, to worship the God of our fathers, according to his prescript, in truth and in spirit, through jesus Christ our Lord: to whom be praise, honour, power and glory, for ever. Amen.   

The liij Homely.  OUR fathers had the Tabernacle of witness in the wilderness, as he had appointed them speaking unto Moses, that he should make it according to the fashion that he had seen. Which Tabernacle also our fathers that came after, brought in with joshua into the possession of the gentiles, whom God drove out before the face of our fathers unto the time of David, which found favour before God, and would fain have founded a Tabernacle for the God of jacob, but Solomon built him an house. Howbeit, he that is highest, dwelleth not in Temples made with hands, as saith the Prophet. Heaven is my seat, and the earth is my footstool. What house will you build for me saith the Lord? Or which is the place of my rest? Hath not my hand made all these things? 
THe accusation against Steven consisted of two special points: the one was, that he went about to abolish and put away the law: the other, that he had spoken blasphemy against the Temple, and all their rites and ceremonies. The first, he hath thus far answered unto, disputing both earnestly and reverently, touching the law and Moses, the minister thereof. For he hath showed, that it was given of god by Moses, and confesseth it to be the word of life, because it comprehendeth in it the rule of life, and leadeth us as a guide & teacher unto Christ. Furthermore, because the jews gloried very much, in the name of the fathers, he declared that they were always disobedient, so that it appeareth they were not saved, by the merit of the righteousness of the law, but through the benefit of God's mercy and fauou●. This done, he passeth to the other part of his accusation, and reasoneth of the holy place or Temple, wherein their chief hope of help consisted. And to be short, the end of all Stevens saying is, to prove that God and the right worshipping of him, is not tied unto the Temple. Whereupon it followeth, that they ought not strait ways to be taken for blasphemers of God, which speak against the abolishing thereof. First, therefore he entreateth of the Tabernacle, then of the Temple builded about a four hundred and fourscore years, after their coming out of Egypt.  
The Tabernacle was a place ordained for to do God's service in, 
1 The worshipping of God was not tied unto the Tabernacle.  made of boards of Sechim wood, and hanged round about with Curtines, being carried upon two staves, running through rings of gold, and the Curtines fastened together with loupes, & buttons of silk. In this Tabernacle was the Ark of the covenant, the Golden table, the Candlestick, the Altar of Incense, the Altar to burn sacrifices on, the Brazen Laver, with the residue of the implements belonging to the service: concerning which, see Exod. 25.26.27.30. etc. All these things he easily granteth that the fathers had in the wilderness by Moses appointment, which was God's mouth and Interpreter. And he calleth it the Tabernacle of witness, because God by it testified his presence, and gave answer in that place for the resolving of the people's doubts. He addeth three things whereby he proveth, that the worshipping of God, and God himself, is not bond to this place.  
First, he says it was made, 
The Tabernacle was a type of heavenly things.  according to the pattern and saumpler showed to Moses in the mountain. Whereby it appeareth, it was but a figure and served to shadow the mysteries of heavenly things, as Paul also in the viii. & ix. Cap. to the Hebrews hath declared. For this Tent was a figure of the Church, which God will have to be but one, although it consist of divers kinds and orders of men. For it hath teachers which are in stead of pillars, as Paul calleth james, Peter, and john. Gal. 2. It hath boards of Cedar tree, covered over with gold, whereby all the faithful are signified, whom faith and belief maketh uncorrupt, & shining in heavenly brightness. All these are joined together, with the band aswell of doctrine, as belief, & love, & are builded upon Christ, which is the only buttrace & foundation of the whole church. He is in the Ark containing the true treasures of heavenly mysteries. He prepareth us a table, where we may receive the bread of eternal life. He is as it were, in place of a candlestick, and by the light of his word, shines upon his church. The prayers also that are offered in him, are as a pleasant incense, odour, and sweet smell, before God the father. And he is the true Altar, upon whom we must offer ourselves, and the whole conversation of our life. These things might be more largely entreated, but we touch but the chief points of them, that it may appear to every man, why Steven saith, the Tabernacle was made, after the heavenly pattern: to the end verily, that we might thereby understand, that no man in time past cleaved to the Tabernacle only, but that by faith he was held in contemplation of Christ, and his church, the mysteries whereof, were by this Tabernacle signified. And that the fathers then pleased God best, when with minds lift up into heaven, they worshipped God, 
john. 4.  in spirit and truth. And there are many places of Scripture, wherein they are grievously rebuked, which cleave to the outward ceremonies, and neglect the spiritual worshipping. See the Psalm. 50. Esay. 1.3.4. Micheas. 6. jeremy. 7 etc. In the mean while we are taught, that nothing aught to be instituted in God's service and religion, according to man's devise and pleasure. For it in time past, when outward ceremonies were most in use, Moses was bound to observe the pattern, prescribed of God, and where there appear horrible examples of them, which dared attempt the contrary: then must we now a days be much more diligent to observe those things which the son of God hath appointed to be in his church for ever, 〈◊〉 in the time of his last coming we be taken with him, into the Tabernacle of heaven.  

The Tabernacle translated into the land of the Gentiles.  Secondly he sayeth, that when josua was captain, the fathers brought the Tabernacle into the possession of the Gentiles, that is, into an unholy la●d. Whereby it appeareth again, that the worshipping of god, & the way of salvation, cannot consist therein. Here we are taught by the way, that the holy institutions of God, are not polluted by the place, so that the right & lawful use of them be observed. For God is present everywhere, and by his presence sanctifieth both those that worship him, and the ceremonies instituted by him. Therefore in an unholy land, the inhabitants whereof were a little before worshippers of idols, might the tabernacle be placed, and all the ceremonies appointed, exercised. That that is spoken of the outward service, aught to be understanded also of prayers, which if they proceed of faith, 
john. 4.  are acceptable and allowable before God in what place so ever they be said. So God herded jonas, praying in the belly of the Whale▪ and Daniels fellows crying out of the furnace, found how God was able to deliver them. And the roaring of the Lions, could not let, but that Daniels prayers ascended up before the Lord.  

The place of the Tabernacle uncertain.  Unto these is added an other argument, taken of the place, whereby he proveth the worshipping of God, not to be tied to the Tabernacle. For he saith, it had no abiding place, but was carried up and down for four hundred years, until the time of David, who was the first that through the singular goodness of god, had by the Angel, a place showed unto him, where the Temple should be builded: which thing we read he obtained, by most hearty and fervent prayers, where he saith: I will not come within the Tabernacle of my house, nor climb up into my bed: I will not suffer mine eyes to sleep, nor mine eye lids to slumber, neither the Temples of my head to take any rest, 
Psalm. 132.  until I find out a place for the Temple of the Lord, an habitation for the mighty God of jacob. See the history in the second book of Samuel. 24. chap. Item in the first of the Chronicles xxj chap. Before this time, 
josua. 18. 1. Sam. 1. etc. 1. Sam. 11.20 1. Paral. 21.  the Scripture plainly teacheth, that the Tabernacle had no resting place. For first it was placed in Silo, where it seemeth it rested unto the time of Heli. while Saul was king, it was first in Gilgal, then in Nobe, one of the Cities of the Priests: Under David, it was placed in Gabaon. At length all the things belonging to it, were by Solomon laid up in the Temple, as it had been some singular treasure. Who now that is in his wit, will say that the worshipping of god, and mean of salvation was tied unto the Tabernacle, where it had never no sure abiding place? It is worthy to be diligently considered, where he saith, it was through the singular grace of God, that David knew a certain place, wherein God would be worshipped, until the time of correction. This made for the confirmation and stability of his kingdom, which thing jeroboam evidently observed, who perceived that his kingdom could not be firm & stable, 
1. Reg. 12.  without some certain place & house for religion. In the mean season we learn, that this is a singular gift of god upon earth, if extern religion be firmly established, and that men may safely follow it. This is a most strong band to conserve Ecclesiastical unity, and an unspeakable argument of God's goodness and favour. They that live under the tyrannous persecutors of the church acknowledge this thing, and earnestly desire the same. Let us likewise acknowledge it, which live in rest & peace, lest we provoke the wrath of God by our notorious unkindness, and being in adversity, let us understand how great a commodity that is, which now a days so many men make so little account of.  
Now having discoursed the things belonging to the Tabernacle, 
2 The worshipping of God is not tied to the Temple. 1. Reg. 6.  he entereth to reason of the Temple also, which succeeded in the Tabernacles place, and which had the very same use the Tabernacle had. And this the scripture declareth was builded by Solomon, whereas before till religion had a place appointed, there was none. But because David through divine revelation, known this place: the jews seemed not all in vain to think that the true worshipping of God was in that place only, where Steven sharply rebuketh their blockheadnesse. For although he grant them that the Temple was builded by God's appointment, yet he by and by again saith: But he that is the highest dwelleth not in Temples made with hands. And because he would not be reproved of rashness, he bringeth the words of God speaking on this wise in Esay. 66. cap. Heaven is my seat, the earth is my footstool, what manner of house will you build unto me, saith the Lord? or which is the place of my rest? Hath not my hand made all these things? By arguments taken of his own nature, he proveth that he is included in no certain place, nor hath no need of these things which are done by men. For he that is of all power and might, and whom the heaven of heavens is not able to receive (as Solomon himself confesseth. 1. Reg. 8.) it is impossible, that he can be contained within any house. Again, he that is the Creator and maker of all things, hath no need of our benefits, as is declared at large, Psal. 50. These things serve both for our consolation and instruction. For whereas God is everywhere, he may therefore everywhere be worshipped, so that we need to be neither troubled with overmuch costs, ne yet with any great labour about the same. And for because he hath no need of our goods, the true trade of worshipping him and his favour can not consist in such things. Therefore it is a fowl and filthy error of these hypocrites, which when they had done these things, thought they had fully discharged their duties unto God. Wherefore it behoveth us rather to consider what the true use and meaning of these outward things is. They consist of time, place, & ceremonies. Time and place is convenient for order sake. For as it behoveth us to appoint certain days, for religion to be observed on: so, the same cannot be done, but in some place also. But as salvation is not tied to observation of days, no more is it to this or that place. Yet these things have their use in religion. For they serve for the use of the holy congregations, whom it behoveth oftentimes to meet together by reason of the preaching of the word, public prayers, and administering of the sacraments. And because Temples be appointed to these exercises, therefore they should be exempt from all profane and secular usances. Which was the cause that Aggeus the Prophet so much called on the building up of the Temple. But let us not superstitiously be tied in opinion, to the overmuch reverencing of the place. Now the use of the Ceremonies appointed by God (for of man's constitutions here is no one word) such as common custom calleth Sacraments, is to seal or confirm unto us the benefits of God, and therefore they lift up our minds, by contemplation of faith into heaven, and admonish us of our duties, both to God and to man. These things it be cometh us well to observe, and to be contented with them, lest being occupied in outward things, we be wrapped in the old error of the jews, and so loose the heavenly goods. Let us therefore worship God the father in spirit and in truth, who hath fully given us in his son, our only Priest and Saviour jesus Christ, all those things which he sometimes figured to the fathers in signs of ceremonies, and the Temple: to him be praise, honour, power, and glory for ever. Amen.   

The liiij Homely.  YOU stiff necked and of uncircumcised hearts and ears, you have always resisted the holy ghost. As your fathers did, so do you. Which of the Prophets have not your fathers persecuted? And they have slain them which showed before of the coming of that just, whom you have now betrayed and murdered. And you also have received the law by the ministration of Angels, and have not kept it: when they heard these things, their hearts clave a sunder, and they gnashed on him with their teeth. 
THus far the blessed Martyr Steven hath answered the objections laid against him, and with long discourse hath showed that he never blasphemed God nor his law, nor yet the Temple. For beginning at Abraham, he declareth that he is a worshipper of that only God, who did vouchsafe in time past to reveal himself unto the fathers, and to offer unto them his grace. That done, he maketh a singular discourse of the law, and proveth that Christ was evidently promised to the fathers in the law. At length entreating of the Temple, and outward observances, he proveth by most strong arguments, that neither the grace of God is tied to them, neither the true worshipping of him, nor yet the mean of man's salvation. But because Steven was not ignorant what manner of judges he should have in his cause, and for that they could no longer dissemble the rage of their minds, as every man may easily gather of the circumstances, with a weighty & vehement kind of reprehending them, he concludeth his Oration. Where we may perceive that it was Stevens purpose and intent to pluck of the visure from the faces of them, which bragged in the name of the church, and foully abused their power, that they should no longer fear the simple and unlearned with this sly conveyance of there's. And this is a thing very needful, when we perceive we have to do with them, with whom the word of doctrine will not prevail. And surely in our days nothing so much hindereth the verity, as that they be the enemies thereof, which many years have challenged to them the name & governance thereof. Wherefore it is necessary, that they which have the charge of the Church committed unto them, do follow even at this day also, the example of Steven. But to come to the handling of this present place, there were three things specially which made them the prouder: that is to say, Circumcision, the glory and dignity of the fathers, and the law given them by God's special benefit. And of all these, the godly Martyr of Christ so speaketh, that he plainly proveth all their affiance to be in vain, which they had in them.  
And beginning with Circumcision, 
1 He beateth down confidence in Circumcision.  he showeth that they gloried therein in vain, calling them stiff-necked, and of uncircumcised hearts and ears. He seemeth to have a respect unto the words of Moses, and of God, which are written Deuteronomie. 10. and jeremy. 4. as though he should say: I know you have a great confidence in Circumcision, but that is but a very vanity, seeing you neglect the circumcision of the heart and mind. God would that you should by an outward sign profess his covenant, but he commanded you to circumcise your hearts with the sword of the spirit, and to put your necks hitherto, overmuch disobedient into the yoke of his obedience. But it is plain that you never would thus do: For you ever resisted the holy ghost speaking to you by the Scriptures, and by the Prophets. So Steven accuseth them of no common disobedience, but of heinous incredulity, as who went about to mock God with their Circumcision, which was but a sign of God's covenant. This place teacheth us, that men are little helped by outward signs, unless they stick unto the things signified by them. For where God is a spirit, he will not be worshipped with vain ceremonies, but in the spirit and in truth. As for the Ceremonies, he hath instituted them for our sakes, to the intent they should bring our minds by contemplation of faith, to the consideraunce of our duty. Which thing if we neglect, than the signs improve us of infidelity, and excuse us not, which is the cause that the Prophets so earnestly accuse the observers of outward ceremonies, and so carefully commend unto them, the care of spiritual worshipping. This serveth also to teach us, that we cleave not to much to baptism▪ and to the supper, and so neglect the faith that is in Christ, and the study of innocency and charity, without the which Christian religion cannot consist. And if the cold observation of rites commanded by God, is not able to save us, what shall we say of the observers of men's traditions, which God hath wiped clean away with the sword of his word, as otherwheres we have declared? Esay. 29. Math. 15. We are taught also what manner of men they are, which wickedly resist the word of God, preached by men, which thing it is evident the jews did. For they (sayeth Steven) resisted not the Prophets, but the holy ghost. And we must not think he thus said at all adventures. For where Ministers speak by the inspiration of the holy spirit, and the same spirit worketh obedience in men's minds, and putteth us often in remembrance of amendment of our life, certes they resist this spirit, that refuse to obey this word. And this is an infallible argument of uncircumcised hearts, and stiff necks. Here therefore have we a rule how to judge of the people of these days, which marvelously please and delight themselves, in that they dare boldly contemn the sermons of God's Ministers, and can scoff and rail at the m.  

2 He overthroweth the confidence in their forefathers. Math. 3. john. 8.  But let us return unto Steven, which likewise overthroweth that glory that they sought in the dignity of their auncestry. For that the jews put great confidence in their forefathers, it appeareth by this. For when john the Baptist and Christ, admonished them to amend their life, they chopped him in the teeth with Abraham their father, and alleged the prerogative of their stock. But Steven maketh a difference between their forefathers. There were among them certain good and sincere worshippers of God, such as was Abraham, Isaac, and jacob, and their likes in whom they could not glory, being altogether unlike them, as bastards going out of kind. Again, there were other notorious wicked people, and bloody tyrants, against the Prophets. Unto these saith he, these fellows were like, because they lively represented their natures and conditions, yea passed them. As your fathers did, even so do you. Which of the Prophets have not your fathers persecuted? 
Esay. 53.  And they have killed them, which showed before of the coming of that just. So calleth he jesus Christ, who is both absolutely just himself: 
1. Cor. 1. jerem. 23.  for in whose mouth there could be found no guile and is made of god the father our righteousness. Wherefore in jeremy he is called the lord our righteousness. Furthermore, as your fathers killed the prophets, which foretold of him, as the monuments & sepulchres declare that are builded in the honour of them: even so did you betray Christ himself, to the Roman Precedent, and made him out of the way by the most cruel death of the cross. Thus you have not only fulfilled the measure of your fathers, but far exceeded them. And as these things were not spoken by Steven without the secret working of God's holy spirit: so must we think, it was not without the will of God, that the same things were written and left unto posterity. For they teach us how we should deal with them, which glory in the virtues of their ancestors, and in the title of lawful succession, and beguile the simple people with the authority they challenge to themselves. In which number we now adays see the Bishops of Rome are, who notwithstanding they persecute the doctrine of the Apostles, with fire and sword, infecting the whole world, with the example of a most abominable and corrupt life, and turn true religion into lucre and gain: yet they vaunt themselves to be Christ's Uicares, the successors of Peter and Paul, and constantly affirm, that the Church of Rome cannot err. And with their flights, it is manifest, that the world hath been deceived these great many years. Therefore this visure must be pulled of from their faces, and the faithful ministers of the church must not suffer that great Ass disguised in a Lion's skin, to jet up and down, and fray the consciences of simple people any longer. And they are not in this behalf to be herded, which would not have these things talked so, but prescribe us rules of modesty, & meekness. For where the glory of Christ is assaulted, and the salvation of the soul imperilled, there remaineth no place for fear, or meekness. This thing Christ well perceived, whom I think no man will find fault with about his modesty and meekness. And he thought it good to beat down the false Bishops, with all kind of severity, rather than by cowardly or preposterous lenity. Whose example both Steven and the other Apostles, most rightly followed. But before we let this piece pass, you shall note that the Prophets were foreshewers of Christ. This thing Christ himself confesseth. 
Luke. 24.  And Peter attributeth to them the ●ame thing. This maketh for the certainty and dignity of our faith, 
1. Pet. 1.  that we think it not a thing either newly invented, or an uncertain persuasion of a small number of people.  
Steven goeth on with his purpose, 
iij. He beateth them from their affiance in the law. Psal. 147  and taketh from them the vain affiance of the law, which seemed to be the chief thing amongst God's benefits, David testifying, that god showed to no Nation the like declaration of his goodness. He confesseth this was given them by ministry of Angels, by whose presence God thought good to show unto them, the glory of his majesty. But he showeth that the glory, which they sought therein, was but vain, because they were never obedient thereunto. For they being overcome with the desire of sin, neglected the law, and wickedly persecuted Christ, to whom the law brought them. Whereupon we gather, that that glory also is in vain, which we have in the word of God, and doctrine of the Gospel, unless we express in our lives, the things prescribed by them. For Blessed (says Christ) are they, that hear the word of God, 
Luke. 11.  and keep it. And in an other place, he putteth from him, and refuseth the workers of iniquity, which neglect the will of his father. 
Math. 7.  In the consideration whereof we now a days aught diligently to meditate. For if the transgressors of Moses law, were grievously punished, what shall come unto them which wickedly contemn the word of the Gospel, delivered to us by Christ? Surely Christ sayeth, they shall be more grievously punished, 
Math. 10. Hebr. 10.  than those of Sodom and Gomorrhe.  
And this is the most grave and just defence of Steven the first Martyr, 
How Stevens enemies like of his Oration or sermon.  which as it aught to have been of great force and weight with the godly, so with the professed enemies of Christ, it lacked not only success, but also did exasperated their minds, as with a sharp goad of greater ungodliness. For Luke writeth, that when they had heard this, their hearts clave a sunder, and they gnashed on him with their teeth. The cleaving of hearts signifieth the sorrow of an heart, boiling in rage and fury, wherewith they were cruelly set on fire. For their ire was so great, that they could not hide it, not not in the place appointed ever for justice and God's religion. Now the gnashing of teeth testified they were become like unto mad dogs. Hereby is expressed the property of the wicked, who the more they are urged with the word of God, the more intolerably they scorn & rage, and are inflamed against them; whom God hath appointed preachers of his word. So we read, that Cain was the more incensed by Gods speaking and admonition. And there are infinite examples of these men, the which it is not needful to rehearse, because we see the like every day. Let us learn, that this is an infallible token of extreme ungodliness. For what good can a man hope for of him who is not the better, but the worse, for the word of God? Let us therefore subdue this affection, assoon as we feel ourselves touched or moved therewith. In the mean season let us learn, that the ministers of the word, must not therefore hold their peace because the ungodly are incensed with their reprehension. 
2. Tim. 4.  For Paul commandeth them to be instant both in season, and out of season. And let no man be offended though he prevail nothing by his saying among them. For albeit there ensue no other effect of the word: yet the faithful minister thereof shall at lest deliver his own soul. 
Ezech. 3  And in the mean while, there shall not want elect servants of Christ, who shall be instructed, by that that is preached to the wicked, for a testimony of just condemnation. God the father of mercy grant that we may duly hear the Oracles of his word, and that we being transformed into the same, may no manner of way displease his Majesty, through jesus Christ our Lord: to whom be praise, honour, power, and glory for ever. Amen.   

The lu Homely.  BUT he being full of the holy Ghost looked up steadfastly with his eyes into heaven, and see the glory of God, and jesus standing on the right hand of God, and said. Behold I see the heavens open, and the son of man standing on the right hand of God. Then they gave a shout with a loud voice, and stopped their ears, and ran upon him all at one's, and cast out of the City and stoned him. And the witness laid down their clotheses at a young man's feet, whose name was Saul. And they stoned Steven calling on, and saying: Lord jesus, receive my spirit. And he kneeled down and cried with a loud voice: Lord, lay not this sin to their charge. And when he had thus spoken, he fallen on sleep. 
ALthough the word of GOD be both fruitful and wholesome, yet it bringeth forth fruit, but in them only which hear the same, with minds rightly framed and disposed. But it so little profiteth the wicked, that they thereby are rather fretted and made the worse. For where their minds froth and boil like unto the sea, the more they are pressed and urged therewith, the more they use to rave. Examples we have hereof everywhere, among which, this one that is set forth in this Counsel, gathered together against Steven, is very notable. For where Steven had declared his innocency by most weighty reasons and proofs, and had with worthy words reprehended their cankered and old maliciousness: so little are they moved with any remorse of conscience, to amend their life that they rather conceive in their hearts, and utter an untreatable rage and fury, (a most filthy fault in a judge) not only by alteration of countenance, but also by a doggish manner of gnashing upon him with their teeth. And yet might this, after a sort, have been suffered, if they had held their hands. But as though they had not hitherto bewrayed their madness enough, they join hereunto the unworthy death and punishment of a most innocent man: which thing Luke very diligently describeth, because it teacheth us many things, touching the death of Martyrs, and divers other things are therein comprehended, which make both for our comfort and instruction.  

God comforteth Steven, being ready to be put to death.  He beginneth with the things that God showed by his Martyr wrapped in so many woes and dangers. For when he perceived himself set in the middle of a sort of Wolves, and no hope of any man's help appearing, he began with eyes lift up into heaven, to seek the help of God. Which thing God long denied him not, but showeth him a vision, wherewith both himself is comforted, and his enemies made afeard. By which thing we are taught that God forsaketh not those that be his, when they be in danger. For he seethe them, and heareth them, as the scripture everywhere teacheth. And for because he is a father, he is touched with their miseries, he hath pity on them being in distress, and showeth himself to be a most faithful revenger. And although he always delivereth us not from present dangers, yet he comforteth our minds in such wise, that we are able to bear and suffer them. Let us therefore learn to have no respect of man's help, which is most vain, but to lift our eyes up into heaven, and then shall we not be deceived of our hope. For this is the saying of all the godly which David uttereth: I have lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord, 
Psal. 121.  which hath made heaven and earth. And the Prophet pronounceth him happy whose hope and trust is in the Lord, and accurseth him, which trusteth in man, 
jere. 17.  and maketh flesh his strength.  
It shall be profitable for us to consider, 
The manner and order how God comforteth. john. 14.  the manner and order how God comforteth Steven. In this point the holy ghost hath the first place, wherewith Luke saith Steven, was replenished. Here the Lord performed that he promised, where he saith: he would not leave us comfortless, but send us the holy ghost to comfort us. Him we have very much need of, by reason of the infirmity of the flesh, & him we desire of God as Christ commandeth, saying: Let thy kingdom come. With this spirit the faithful being emboldened, do easily contemn the assaults of the world. For of him is this saying of john to be understanded: Greater is he that is in you, than he that is in the world. 
1. john. 4.  But because there appeared on every side such things as might fear, the most valiant Martyr, it pleased God also to send him outward comfort. He showeth him therefore a vision, containing all the mean of salvation. For he seethe the heavens opened, which thing we read also was done in the baptism of Christ. Christ also appeared in his glory, standing on the right hand of the father. Which things forasmuch as they are reported by the name of a vision, and where also it was said before, that he lifted up his eyes into heaven, I think they appeared to him in deed visibly, and were not offered only to the contemplation of his mind. And we need not here to dispute much of natural sight, forasmuch as these things appeared to Steven only, to whose eyes it was a most easy thing for God, to give so strange and far piercing a sight. And it was needful, that this first Martyr, should see such things, that we might understand, what all others had to hope of. For they signify unto us, that now through the merit of Christ, the heavens be open to us, and that we have in them, as Christ promised, a place prepared for us. Furthermore, they declare that Christ reigneth in heaven, and doth not like an idle and sluggish body, neglect his people's quarrel, but standeth in a readiness to preserve and deliver them, as a trusty and faithful shepherd, which suffereth not his sheep to be taken out of his hands. 
joh. 10.  And hereunto me thinketh are the prayers of the Saints to be referred, wherein they desire, that God would arise up, and save them. And although Steven only had the grace, to see these things, 
Psa. 3.35.44  yet GOD moved him by his spirit to show the wicked judges of them. Which thing he did very boldly. For thereby they might understand, that all their enterprises against Christ were vain, forasmuch as he now triumphantly reigned in heaven, whom a little before they had put to the most shameful death of the Crosse. We must learn a general lesson hereof, to know that Christ's power and force is invincible, although the wicked world storm and strive against him never so much. For David long sithence foretold, 
Psal. 110.  that this would be his property, to bear rule even in the midst of his enemies.  

2. The fury of Stevens enemes is incurable.  But now what did Stevens enemies among all these things? Did the declaring of these matters any thing mitigate their raging and moody minds? Not truly. For first with furious shouting they make a noise and outcry against the holy man, and stop their ears, so that they would not, not not against their wills, hear the word of God. This is the property of all the wicked, that they refuse nothing so much as the word of God, and can neither hear nor suffer the same, because nothing is more contrary to their desires and purpose. Wherefore David likeneth them to Adders, which stop their ears, 
Psal. 58.  because they would not hear the words of the Charmer: But this wickedness deserveth, that they shall cry another time, and not be heard, as the Prophet saith. Mich. 3. And at length, they shall hear that last and horrible sentence of Christ their judge, which shall send them with Satan their king, into the pains of eternal fire. And yet not contented with noise and crying out to trouble Steven, preaching of the glory of Christ, they turn them to open violence. For with one consent they run upon him, thrust him out of the City, and stone him. Where it appeareth with what arguments the wicked use to dispute against the truth, verily with seditious shouting and clamour, with unjust force, with stones, sword, firebrands, and whatsoever other instruments of the power of darkness. With these we read the Prophets were in times past assaulted. With such they disputed against Christ. And the history following will show how they used the same against the Apostles. But because Christ hath many times given us warning of these things, we must not be offended at the same. Let us therefore be so prepared, that they light not upon us unawares, and unlooked for.  

The wicked observe a show of equity. Levit. 24. Deut. 13.17.  It is worthy of great observation and heed, that while they rage most in violence and wrong, yet they seem to observe a kind of law and equity. For because they had accused him of blasphemy against God, and false doctrine, therefore they give him the punishment appointed of God for blasphemers and seducers. And the witnesses (as is prescribed in the law) threw the first stones at him, which to do with the more ease, they put of their apparel, and deliver it unto Saul to keep, who after he was converted unto Christ, was called Paul. Therefore here wanteth nothing, belonging to the form of law. And Steven might seem justly to have suffered, and according to the law. But that is not always lawfully done, which hath a show of law, and we must deeply weigh the causes of punishments or else we shall grievously err in our judgement. In the mean season mark how God sometime suffereth the wicked, with whose rage he will have his people exercised, to fill up the measure of their wickedness. And by example of the witnesses we are taught how far impiety proceedeth, if it be not stopped at the beginning. They sinned in bearing of false witness, being neither ignorant of the law of God, neither of the punishment appointed for false witnesses. And they are not afraid that Solomon saith, 
Proverb. 6.  the Lord hateth and utterly abhorreth a false witness. They are not yet contented to have committed so horrible a fault: but they go further, and imbrue their hands with innocent blood, where also they were not ignorant of that that is written in the law touching murderers. 
Num. 35.  So true it is that Solomon saith: when the wicked are once over their shoes, 
Prou. 18.  there is no ho with them. Let us therefore fear the enticing beginnings of sin, lest while they instill into us an hatred to the word of God, we sticking fast in the tough mire thereof, be at length wholly swallowed up of the great gulf of ungodliness. The things said of Saul, who, as it is written, consented to the death of the holy man, and received great pleasure therein, make a way and preparation to the history following, and for the setting forth of the glory of God. But of these things, more shall be said in their place.  
It remaineth that we declare how Steven behaved himself, 
3 What Steven doth being at the point of death.  when he was put to this cruel death, where three things are told of him. First he called upon the Lord, which thing we believe he continually used to do. And it is expressed, that he prayed in three words: Lord jesus receive my spirit. These words have in them the confession of a true faith, and an argument and token of a great and strong belief. For being on every side beset with the terrors of death, yet he acknowledgeth and confesseth that Christ is his Saviour, following the example of the thief crucified with Christ. Further, he believeth that the souls die not in death, but pass to the state of a better life, yea, he knoweth, that even in death through faith in Christ, men find life. This is a great praise of faith, that even then it is invincible, and comforteth us when all other helps fail. Also Stevens example teacheth us to whom to commend our souls, when we be at the point of death. Not to Saints as the superstitious use, but unto Christ our Lord, who as he hath redeemed them with the price of his blood: so by his resurrection he hath overcome death, and by his ascension into heaven, hath prepared for us a place, 
john. 14.  in the which we shall be gathered unto him. Secondarily, Steven showeth a token of charity, which can not be separated from faith. For following the example and commandment of Christ, he prayeth for his enemies, that God would not punish them for their sin, as they deserved. This reproveth the wickedness of his enemies, which put him to death, as an enemy of the common weal, which witnesseth by his last wish he made, that no man was more desirous of all men's welfare, than he. But this is the state of the ungodly in this world, the chief cause of whose infelicity, is this, that they neither can know their benefactors, nor beware of the most dangerous enemies of the public weal. Let us learn to extend our charity, even to the ingrateful, 
Math. 5.  and with godly prayers commend them to God which most grievously offend against us. And let us not suffer ourselves to be feared with the wickedness of men, forasmuch as God's judgements be unknown to us, and God lightly useth not to reveal unto every man, who they be, that are incurable amongst men, as we read he did sometime unto jeremy. 7.14.15. cap. Let us also be stirred up with the effect of this prayer, which the conversion of Saul alone proveth, was not fruitless.  
Last of all is said, that Steven having thus spoken, fallen on sleep, 
Steven falls on slep●.  whom yet his enemies hoped now with his doctrine, to have now been clean dispatched out of the way. The scripture oftentimes useth this word sleep, speaking of the death of the godly. For so is the condition & property of death set forth. Death is the resolution or dissolution of man, consisting of soul and body. In this death the soul neither dieth nor sleepeth, but passeth into life everlasting, as Christ saith, john. 5. Whereupon death hath aptly been called, a passing into heaven. The body is said to sleep, because it is laid in the earth, as it were to sleep, out of the which in the latter day, it shall be raised up by Christ, that it may also enjoy the bliss of heavenly life. There are everywhere testimonies of Scripture concerning these things, and occasion shall serve oftentimes to entreat of the same. Wherefore we now mean to be brief. Let us set Steven before us to imitate, that when we shall departed this life, our souls being go before, to the dwellings of the blessed and happy, we being at the last gloriously raised up also in body, may attain to the inheritance of the kingdom of heaven, through jesus Christ our Lord: to whom be praise, honour, power, and glory for ever. Amen.    

The eight chapter upon the Acts of the Apostles.  

The luj Homely.  AT that time there was a great persecution against the congregation which was at Jerusalem, and they were all scattered abroad throughout the regions of jury and Samarie, except the Apostles. But devout men dressed Steven, and made great lamentation over him. As for Saul, he made havoc of the Congregation, and entered into every house, and drawn out both men and women, and thrust them into prison. Therefore they that were scattered abroad, went every where preaching the word of God. 
THe holy ghost would have the unworthy death of the blessed Martyr Steven with great diligence described by Luke, not so much for Stevens sake, that his name according to the Oracle of David, might be had in perpetual remembrance, but for our sakes, for whose instruction and comfort the history doth greatly serve. For we are taught by the example of the most holy man, and first Martyr, how we also aught to suffer all manner of extremity for Christ's sake and the truths, and not to shun death, be it never so cruel, forasmuch as we have Christ to be our revenger, who hath laid up for us, a most excellent reward in heaven. Again, it is most comfortable, that we see the kingdom of Christ is not overwhelmed with the slaughters and tyranny of the wicked, but rather dylated and enlarged. For as this thing hath oftentimes otherwheres been declared, so at this time the history following abundantly showeth it came to pass, what time as Steven received the garland of martyrdom: to the declaration whereof Luke in this present place prepareth him, premising three things, whereby that that we now have said is proved, every one of which three things we will entreat of in order.  
First, it is said that an universal and cruel persecution, 
1 An universal persecution of the Church.  was raised in jerusalem against the Church. We have seen divers things before attempted by the Priests, but the Apostles were chiefly then thrust at, and the enemies repressed with fear of the people, were the more calm. But now perceiving all things succeed against Steven as they would have them, and that there ariseth no tumult or business in the people, like beasts, having once tasted blood, they wax the more thirsty therefore, yea, more cruel and bold, and set upon the whole body of the congregation, to overthrow it. Wherein they so rage and take on, that within a short while the whole Congregation is scattered throughout jury and Samaria, which hither unto dwelled together in jerusalem. It shallbe for our profit diligently to behold this view of the primitive Church. For in this Church we see all things are very well ordered after the rule of Christ. And the Apostles had oftentimes notable victory, when they were apprehended and caused to plead their cause before Counsels. Whereupon any body would have hoped that great rest and peace should have ensued. But (behold) horrible tumults arise upon the sudden, and the enemies emboldened with the death of Steven alone, cruelly make war, and set on the whole Congregation. What shall we therefore in these days hope for, whose sloth and manifold defects, deserve a more severe correction? For if God have suffered these things to come to pass in the green tree, what shall he do in the dry? This place also reproveth their preposterous judgements, which use to pronounce of faith and the doctrine of faith, according to the success of things falling out in the world. For if we shall believe these men, then must we confess that the priests quarrel was good and right, and that the primitive Church was utterly deceived. But we must search deeper for the causes of God's judgements, and then we shall perceive that it is for our salvation, that we be exercised and enured with the furiousness of the wicked, who in the mean season fill up the measure of iniquity, and at length receive worthy punishment for their tyranny at Christ's hands, who is the defender of his Church.  
But here is chiefly to be considered, 
The Apostles remain at jerusalem  how the Apostles remain in the city, after all the residue were fled. Yet we read that before this, they were chief molested and troubled. Wherefore it must needs be, that they were wonderfully preserved by the help of God, in this boisterous tempest of persecution. For God would have his gospel long preached in this bloody city of jerusalem, to the intent that both his mercy and justice might the more easily appear. His mercy and goodness, in that he suffered the doctrine of grace and salvation, so long to be preached to them, that were imbrued with the blood of his son. His justice, in that he subverted by horrible destruction, those that were incurable, and would not repent. In the mean while we have two things to consider. First, that there are certain limits & bounds appointed for the wicked persecutors of the congregation, which they cannot go beyond. For he that hath set a border about the sea, within the which that great heap of waters is contained, & he that bindeth Satan by his laws: the same bridleth the wicked, that they cannot do as they would, nor use cruelty against whom they would. Herein receive we great consolation of mind, when we consider that the laws of God's providence, can not be broken with the rage of the wicked. Again, the Apostles give us an example of faithful Superindents of the word and of the Congregation. For although they knew that Christ said: when they persecute you in one City, fly unto another▪ yet because they were bound by a certain vocation, and perceived that the remnant of the Church was like to fall away, if they also should leave the City, they had rather to hazard their life, than by unhonest flying to forsake the congregation. And surely, Ministers have need in this case, diligently to beware. For as all are not rashly to be condemned, which by flying provide for themselves: so must we not think it lawful for every man, at all times, and in all places. But if it be in such a case, that the Minister alone is sought for of the enemy, or else he be forsaken of them which hitherto would have the name of a congregation, or if no ruin or detriment ensue unto the Congregation, by his departing: then is there no cause, why he may not reserve himself for a more commodious season. But they that forsake the public cause of the Congregation, and go from them that hold fast the confession of faith: these in deed be Apostatas and hirelings, 
john. 10.  who Christ sayeth, use to fly, when they see the wolf come. Would to God they had well considered these things, which in these days to hastily forsook their Churches, whom it behoved rather to have followed the ensample of Ambrose, 
See the Tripartite history the ix book, and xx. Chap. See a like story of godly courage in Ambrose against Theodosius the Emperor, whom Ambrose had excommunicated for a great slaughter committed at Thessalonica, and would have comen into the Church at Milane, but was withstanded of Ambrose in the same book the thirty. Chap.  which denied to deliver his Churches unto the Arrianes, although the Emperor commanded it. See the Epistle to Marcelia his sister, which in number is the thirty and three.  

* What the faithful did toward Steven.  Luke going on in his history begun, showeth what the faithful which remained in the City, did unto Steven being thus stoned. First, he sayeth they dressed him, that is, they buried him. This is a most ancient usage, agreeable to that first sentence pronounced of God, where he sayeth, that we came of the earth, and shall return to the earth again, and containeth the mystery of the resurrection, in that bodies are committed to the ground, as seeds unto the earth, which afterward shall be raised up with more glory. Howbeit, it is like, the holy men had an other consideration. For while they decently bury him that was condemned by the sentence of the counsel, they manifestly reprove the unrighteousness of their adversaries, & give an evident testimony of the faith which Steven had preached. Furthermore, they declare how they reverenced him, whom they see was so singular an instrument of Christ. And they are not like unto those which now adays use to let slip the reins of an impotent & unbridled tongue, against the ministers of the word, by whose free speech and doctrine, they see their enemies are incensed, and so seek after the blood of the faithful ministers of Christ, & deride their constancy & boldness, whom they aught to reverence & honour. In the mean time, we learn by this example what we own to the bodies of the dead, that is to say, honest and comely burial: forasmuch as Paul sayeth, our bodies be the Temples of the holy ghost. We must in our buryings use no pride or superstition, wherein divers faults are now adays committed. For there are some, which puffed up with vanity, do so forget their mortal estate, that they will after death also be proud, while they fasten the arms & cognisances of vain glory about their Tumbs. There are other again which labour by Diriges and sacrifices, to do away the sins of the dead, or else, after a peculiar sort of ceremony, use to canonize them, and make them saints: whereof the one is peevish, and without example, the other derogatory and repugnant unto Christ's merit and doctrine, which teacheth us that those that believe, pass from death unto life, 
john. 9  and have need of no new expiations. Moreover, they make great lamentation over Steven. And that is not against the rule of Paul, 
1. Thes. 4.  which forbiddeth us we should not mourn as the heathen do. For they lament not, as uncertain & doubtful of Stevens estate, but for that they see the wicked to have such power, and the church deprived of so excellent a Minister, which might yet have done very much good, in setting forth the kingdom of Christ. Neither are they to be blamed, which cannot by and by forget their friends, like men void of all humanity and common sense, but are enforced to weep, forasmuch as God hath not made us blocks, and the scripture every where condemneth those that be destitute of natural affections. On this sort we read Abraham bewailed Sara his wife, joseph with his brethren, jacob their father: the people of Israel, Aaron, Moses, and Samuel, with godly duty. Yea, Christ when he saw the two sisters mourn, wept, for his beloved Lazarus. 
joh. 11.  In deed, a mean must be kept, jest we may be thought either to envy the dead their heavenly felicity, or else to stand in doubt, or not firmly to believe the inheritance of the same.  
Last of all, 
3 Saul is a singular example of tyranny.  Luke setteth us out a singular example of tyranny that Saul used against the church: wherein first the great cruelty of the tyrant, next the vain success of his purpose and intent, is to be considered. Of this Saul, it was said before, that he consented to the death of Steven, and kept their clotheses that stoned him, whereby is signified that he was guilty of innocent blood. But now he can not be satisfied with the tyranny of an universal persecution, but deviseth a peculiar way, and goeth about utterly to pull up the church as it were by the roots. And he setteth not on them alone, which openly professed the faith, but bursteth into private houses, and draweth out, not only men, but women also, whom the infirmity and weakness of sex defended, and putteth them in prison, in so much, that certain writers think not unwittily the Oracle of a Wolf, that should come out of the tribe of Benjamin, aught to be applied unto this Saul. 
Gen. 49.  For he was in deed a ravening Wolf, which yet at length when he was converted, distributed the wholesome spoils of evangelical preaching, almost over the whole world. And the things which Luke here reporteth of him, he himself oftentimes confesseth, yea, he lamenteth him of the same very often. See Acts. 26. 1. Cor. 15. Galath. 1. The use of them all is, that we should acknowledge the goodness of God which did vouchsafe to take into his favour so great an enemy. For as he himself interpreteth the matter: On him, would jesus Christ show all long patience, 
1. Tim. 1.  to declare an example unto them, which should believe on him, unto eternal life. But what prevailed saul's great enterprise? Could he make havoc of the church? Nothing less. Yea, he was the cause, that they being scattered hither and thither, spread the word of salvation & kingdom of Christ the further. Thus God knew how to set forth the glory of his son, even by those ways, which seemed most to hinder it. Whereunto also is to be referred, how the evil spirits, in the gospel even against their will, brought before Christ, and threw to the ground those whom they thought they had all power over. Therefore their fear is foolish, which suffer themselves to be discouraged with the attempts of tyrants. In the mean while we are advertised of our duty, that we be not overcome with persecutions, nor forsake not our duty by and by. Which thing divers do in these days, who having been once or twice in danger, make holiday for ever after, as though they had fully discharged their duty toward Christ already. But they of whom Luke here speaketh do better, which being driven out of jerusalem, are by their banishment made the bolder, and preach Christ everywhere, being mindful of that sentence, which saith, they shall be saved, not which begin well, but which continued unto the end. 
Math. 24.  Let us therefore follow their zeal, that after we have faithfully finished this race of life, we may attain to the garland of the heavenly reward, through jesus Christ: to whom be all praise, honour, power, and glory for ever. Amen.   

The lvij Homely.  THAN came Philip into a City of Samarie, and preached Christ unto them. And the people gave heed unto those things which Phillippe spoke, with one accord, hearing and seeing the miracles which he did. For unclean spirits crying with loud voice, came out of many that were possessed of them. And many taken with palseyes, and many that halted, were healed. And there was great joy in that City. But there was a certain man called Simon, which before time in the same City used witchcraft, and bewitched the people of Samarie, saying that he was a man that could do great things, whom they regarded from the lest, to the greatest, saying: this man is the power of God, which is called great. And him they set much by, because that of long time, he had bewitched them with sorceries. 
ALthough the Kingdom of Christ and the church is always assaulted and set on, by the wicked, yet can it not be overcome, because the truth of God's Oracles and promises is infallible, who hath appointed to Christ his son, an everlasting kingdom. This have we seen hitherto proved and declared, by many examples. For oftentimes did they strive stoutly, both in the Senate and in the Counsel against the Apostles, but the truth had alway the victory. At length Steven was stoned, and the enemies being made the more fierce thereby, show their uttermost power, amongst whom the rage of Saul chief appeareth. But so little is Christ's kingdom amongst these rages brought under, that rather where it seemed heretofore to be hedged in, within the narrow walls of jerusalem, it stretcheth itself now through all jury and Samarie. And hereof Luke taketh occasion to show, with what success, the gospel began to be preached out of jury. And first he treateth of the conversion of Samaria, which we read was foretold of by the prophets: in the history whereof we have the longer to stand, for that the things which are most diligently proponed in it, serve greatly both for our comfort, and instruction.  
First, he showeth whose ministry God used in converting of Samaria. 
1 Philip the Apostle of Samaria.  It was Philip's, not the Apostle, but he which before was numbered among the Deacons, as the ancient writers of the Church with one consent declare, chief Epiphanius writing of Simon and the Simoniakes. For although it was the Deacons office to take the charge of the Church goods, and of the poor: yet they were also permitted to preach the Gospel, when necessity so required, as hitherto we have seen, by the example of Steven. And may be, there was not so great need of Deacons at jerusalem, by reason the congregation was so scattered in the time of persecution, and therefore they gave themselves wholly to the ministry of the word, where before they were distributers of the goods ecclesiastical. And Paul afterward bade, that the Deacons by their well ministering, 
1. Tim. 3.  should get themselves a degree to a greater office and function. Now it is reported, that Philip did two things at Samaria. First he preached Christ to them. And that that Luke toucheth briefly in this place, he afterward declareth more at large, where he says, he preached the mysteries of the kingdom of God, and of the name of jesus Christ. In this place, he maketh mention but of Christ only, because under his name, he comprehendeth the whole Gospel. And Christ hath appointed the Gospel, to consist of two parts, that is to say, repentance, and remission of sins. Both which jesus Christ giveth, 
Acts. 5.  as Peter before hath manifestly taught. For he alone giveth the spirit of regeneration, and succoureth our corrupt nature. He alone also forgiveth sins, and hath purged them with the price of his blood. Therefore he that preacheth Christ, the same of necessity, must preach repentance and forgiveness of sins. And this is a sure note whereby the true preachers may be known from the false. For whosoever teach that jesus Christ is come in the flesh, and hath performed the things needful for the amendment and salvation of mankind, 
1. john. 4.  they are to be taken for the true Ministers of Christ. But whosoever showeth that these things be other where to be had than in Christ, and inventeth new means of attaining to salvation, he is to be called a false teacher, though he were an Angel from heaven. 
Galat. 1  Therefore Paul plainly testifieth, that he knoweth but jesus Christ only, 
1. Cor. 2. Galat. 6.  and rejoiceth but in his cross only. Unto this preaching were joined miracles which Philip wrought, according as Christ had promised. For he drove out unclean spirits from men, and healed folk sick of the palsy, 
Miracles were wrought by Philip.  whose diseases were incurable. And this working of Christ's spirit, was not superfluous. For although by the word all those things are offered us, which serve to our salvation, yet it is needful, that our minds drowned in a certain natural slumber be awaked by outward signs, and prepared to receive the word. Furthermore, where as divers things fall out otherwhile, whereby our faith is tried and tempted, it is very profitable, to have it propped up, with these outward signs. In the mean season we read that such signs were wrought by the Apostles, as for the most part, admonish us of the benefits of Christ. For he vanquished the force of the Devil, overthrew his kingdom, and valiantly delivered us from his tyranny. He hath restored to us again, the strength of our corrupted nature, that we which were able to do no good thing of ourself, 
2. Cor. 3. Phil. 4.  be able through him to do all things. And he himself in the Gospel sayeth, that without him we can do nothing. 
john. 15.  But it is very worthy the consideration, where it is said the evil spirits went out of them crying. It is plain that they did the like otherwheres also. For in Christ's presence they complain that they are driven out before their time, and leave them miserably torn, out of whom they departed, against their wills. These things set before our eyes, the property and disposition of Satan, who is altogether given to destroy men. For as from the beginning he was a murderer: 
john. 8. 1. Peter. 5.  so he always runneth up and down like a roaring Lion, and seeketh whom he may devour. For the which cause, he unwillingly departeth out of them, whose minds he hath possessed. 
Math. 12.  Yea being ones cast forth, he studieth and laboureth to get into his old possession again, as Christ teacheth. These things as they stir up in us an ardent desire to take heed that we be not circumvented, by the craft of so hurtful an enemy, and loose our salvation: so they declare unto us the power of Christ, which by his spirit and word is able so easily to expel the Devil, though he struggle and strive never so much against it.  

2 The Samaritans embrace the Gospel.  Now let us see how the Samaritans received jesus Christ, whom Philip preached: And the people gave heed (saith Luke) unto those things, which Philip spoke with one accord, hearing and seeing the miracles which he did. And a little after, There was great joy in that City. In these words the Evangelist comprehendeth two special things. First, he teacheth that they received Christ, & how they came to the knowledge of him. Then he showeth the fruit of this earnestness and belief. To the first this belongeth, where he saith they heard Philip's sermons, they see his miracles, and gave their minds and studies to all the things he said and did. Of this study and earnestness sprang faith, which (as we shall afterward hear) they sealed with baptism. 
The order of astayning to salvation.  We have herein to consider the order of salvation. For although we acknowledge God only to be the author hereof, which worketh in men according to his pleasure: yet for the most part he useth to bring men orderly, and by a certain rule, to their salvation. In this order, first is hearing of the word. For where God offereth us salvation by the word, 
Psal. 107.  and (as David saith) sendeth his word and heals us, we must not neglect the same, if we will be saved. But because hearing alone is not enough (for wicked men and spirits do many times hear) it behoveth that our minds also be moved and stirred. This thing is brought to pass partly by outward things, as we see here by signs, and partly by the inward working of the holy spirit, which working if we feel not, it shall nothing profit us, to hear the outward preaching or reading of the word, 
1. Cor. 3.  as Paul diligently and plainly teacheth. Howbeit, when God revealeth his word to us, and pricketh our minds by the inward suggestion of his holy spirit, he requireth earnest attention, and taking heed, lest we let the infernal birds eat up the seeds out of our mind, or suffer the same to be choked with thorns, 
Luke. 8. Math. 13  or to be trodden under of naughty affections, which thing Christ hath faithfully warned us of. Whosoever therefore after this sort proceed in the business of salvation, as we read the Samaritans here did, they shall quickly receive great profit thereby. And if we compare these things with our doings, we shall perceive what answer to make them, who marvel, how it cometh to pass that so few profit by the preaching of the word. For who is it almost, that stumbleth not (as they say) at the thressholde, or in the beginning? We see few hearers of the word at the Church, and they think they have sufficiently done their duty, if they hear the Sermon upon sunday only. And few there are that hear the same attentively, and with desire to learn. But fewest of all muse or meditate diligently, of that they have heard. In the mean season, the naughty affections of the flesh, bear rule every where, carrying us headlong unto the blind desires of the world. Therefore how can it herein otherwise come to pass, than as in a field overgrown with thorns, and full of stones, except it be diligently tilled. Let us cast of this noisome sloth of mind, and follow the Samaritans, and then shall that fruit shortly ensue, that Luke saith they received.  
For he sayeth: There was great joy in that City. 
The fruit of the Gospel, and of faith.  This is the fruit of faith that useth to spring of the feeling we have of God's reconcilement with us. For as the countenance of God being angry with us, doth vex and trouble our minds, being feared with the conscience of our sinfulness: so the doctrine of the Gospel, which teacheth that God is reconciled to us, in jesus Christ his son, doth marvelously cheer and recreate our spirits. Therefore the Angels when they told the shepherds how Christ was born, said that they brought them great joy. 
Luc. 2.  And that old father Simeon, filled with the feeling of this joy, desired to have leave to departed, and to be delivered from the prison of his body. Paul also biddeth the Christians always to rejoice, because this joy cannot be taken away by any adversity, forasmuch as the godly use to rejoice in afflictions, as we saw before in the Apostles, which rejoiced in that they were thought worthy for Christ's sake to be scourged. Therefore they are wicked, and most unkind men, that say the Gospel is the cause of adversity and public calamity. Whereas it is evident, God sendeth such things because of men's sins and disobedience. But they are like unto those which objected the same unto jeremy, saying that from the time he began to preach, 
jerem. 4.4.  they felt all kinds of distress and misery.  
Furthermore, to return unto Luke, 
3 Simon Magus hindereth the course of the Gospel.  there fallen out a great hindrance unto Christ's kingdom, thus luckily succeeding among the Samaritans. For Simon the sorcerer, which long time had born a swinge in that city, had bewitched the miserable people with his magical Artes. God would have Philip & his Apostles coped with this Merchant, to th'intent partly, that we might know, how there will be always hypocrites in the Church, at whose levity and falsehood no man should be offended, and partly, that all men might know by an evident and infallible argument, that the Apostles wrought their miracles by no magical sleights, but by the power of God, seeing that so famous a Magician overcome of them, acknowledged in them, a greater power than his was, which power he thought he might with money have purchased. In like sort, would God have the Magicians of Egypt join against Moses. Here it shall be profitable for us diligently to consider every person.  
And first Philip showeth us a singular example of valiant faith. For this Simon was no small hindrance unto sincere doctrine, 
Philip an example of christian valiantness.  because the error of the Samaritans was confirmed both with antiquity and superstition. For they did not only think, that Simon was endued with heavenly power, but also they believed he was the very self power of God. But Philip is feared neither with the jugglings of his Magical enchantments, nor with the rooted error of the foolish people: but rather hath a respect to Christ's commandment, who bade the Gospel should also be preached in Samaria. Let them follow such a mind as this, whosoever have any office committed unto them, whether they be public or private people. For they must not be afraid of Bugbears, which profess Christ, whose power by so many arguments is proved to be so great. Let us consider that he is stronger and greater that is in us, 
1. john. 4.  than he which rageth in the world.  
This Simon is a notable ensample of a deceiver, whom a man might fitly compare with Baalam the false Prophet. 
Simon Magus an example of a seducer.  It is said, that of long time he had bewitched the people of Samaria. For being skilful in Magical sciences, he showed strange wonders, and challenged to himself godly honour, 
Eusebius in his. 2. book. and .13. chap. Irenaeus in his first book and 20. Chap.  calling himself not only the great power of God, but also God the father, and the son, and Helena his harlot the holy ghost (as Epiphanius, a most diligent searcher out of old heresies, hath written.) By this example we are taught, that the Devil is able to do much by his Ministers, not of his own free power, but by the permission of God. For through God's sufferance, the Magicians of Egypt, did handsomely imitate certain of Moses miracles. And the Witch at saul's request seemed to have raised up Samuelles' corpses out of the grave. 
1. Sam. 28.  Wherewith may worthily be numb bread the Oracles uttered long agone at Delphi or Pytheum, although for the most part, they were doubtful in their signification. Of like kind are those things which we read of Images, whereof some have spoken, some have go out of their places, and infinite others have been notable, by reason of many miracles: to say nothing of those which were manifest in the kingdom of Antichrist, as Christ and his Apostles foretold. God permitteth these things by his just judgement, partly because of the wicked, which deserve to be deceived, whereas they will not embrace the truth, as the examples of Pharaoh and Saul evidently prove: partly for the elects sake, whose faith must this way be tried, that they may learn to cleave to the simple word of God, and admit nothing contrary to the same, though it seem never so worthy of authority. And hereof the Lord himself giveth us warning, where he forbiddeth us in the law to believe false Prophets, although they confirmed their doctrine with miracles. For the Lord your God (sayeth Moses) tempteth you, to see whether you love the Lord your God with all your heart. 
Deut. 13.  etc. Therefore they object miracles to us in vain, which go about to persuade us in things, varying from God's word. See 2. Thess. 2. Math. 24.  
Besides, in Simon is set forth a manifest mark whereby a deceiver may be known. 
A mark of a seducer or deceiver.  For he challengeth to himself godly honour, which Satan chief desireth, to th'end to spoil God of his honour, wherein he far differeth from the good Angels, which refuse godly honour being offered them, and put it over unto God. See Apocal. 19 and .22. And the faithful servants of God being well remembered of their natural corruption, be most free from this sacrilegall desire of godly honour, and give all the praise to God, for whatsoever they do well and laudably. Example hereof we have seen before in john and Peter, and shall hereafter see the like in Paul. 
Acts. 14.  Therefore let them be driven from us, and clapped out of our company, which dare to take upon them, any, be it never so little a piece of divine honour. For he can be no faithful servant, that will take unto him his masters glory.  
Last of all, 
The inconstancy of the world.  we have in the Samaritans an example of the inconstancy and lightness of the Commons, in that they yield to this crafty deceiver, and suffer themselves to be beguiled. This is the property of the world, to delight in deceivers, and to rejoice in devisers of strange subtleties. But if there be any hope of never so little gain, ye shall see them, who ought to depend only upon the word of God by and by stricken in a great rage. They that in these days seek after Soothsayers, to hear tell of things lost, or who hath taken them away, give us examples of this madness. And there be worse than these, which think diseases may be put away by incantations, and certain conceived forms of words, and with costly superstition hire such as profess such kind of witchcraft. But the obedience of the Samaritans being better instructed, deserveth praise. This it becometh us to imitate, and not to give our study to curious sciences, which are long since plainly condemned by God's sentence. See Exod. 22. Levit. 20. Deut. 18. Mich. 5. God the father hath appointed jesus Christ to be our teacher and Saviour. Him it behoveth us to hear, and to do his commandment: to whom be praise, honour, power, and glory, for ever. Amen.   

The lviij Homely.  BUT assoon as they gave credence to Philip's preaching of the kingdom of GOD, and of the name of jesus Christ, they were baptised both men and women. Then Simon himself believed also. And when he was baptised, he continued with Philip, and wondered, beholding the my racles and signs which were showed. When the Apostles which were at jerusalem herded say that Samaria had received the word of God, they sent unto them Peter and john, which when they were come down, prayed for them that they might receive the holy Ghost. For as yet he was come on none of them. But they were baptised only in the name of Christ jesu. Then laid they their hands on them, and they received the holy ghost. 
Because the kingdom of our Saviour jesus Christ was to be extended over all the world, it was therefore necessary, that the gospel, by the teaching wherofmen are brought unto Christ, should be preached unto all Nations: whereof we have seen how the Apostles received a commandment of the Lord himself, being ready to ascend up into heaven. The great persecution which Luke saith began at jerusalem, gave an occasion of the putting this matter in execution. For where before the time of this persecution, the sermons of the Apostles sounded but in jerusalem only, the other faithful ministers of Christ being thence dispersed, began to preach in other places, and had such good success, that within short space Philip being come to Samaria, wan unto Christ by his continual preaching the Gospel, the people of the City, which Simon long time had bewitched with his Magical sciences. For they contempning his Magical conveyances, began to give ear unto Christ, & to hear him only. And how prosperously they took this thing in hand, this present place declareth, which setteth out unto us a more full constitution and ordering of that church, and most diligently showeth the great going forward of those men in faith and other gifts of the spirit.  

1 The appointing of the Church at Samaria.  First it is declared how they grew into one body of a congregation, where he saith: Assoon as they gave credence to Philip's preaching of the kingdom of God, and of the name of jesus Christ, they were baptised both men and women. Therefore this place is attributed chief to the belief which they gave unto Philip's preaching, in such sort, that they thought his doctrine was confirmed with authority enough, by the miracles which he wrought. We learn therefore that through faith, congregations do duly grow in one, & are most strongly knit with an inward band. For this Faith only grafteth us in Christ jesus, and maketh us members of one body in him, as Paul in many places testifieth. Whereupon we evidently gather again, that where men want faith, there can be no church of Christ: for such must needs be led with most variable and contrary senses and meanings. We are taught by the example of the Samaritans that the word of God where men teach, must be believed, and that it must not be controlled by man's reason, so that it shall need every day new authority. For as Paul testifieth that the scriptures are inspired of GOD: 
Ephes. 4.  so the ministry of the word instituted of Christ in his church, expressly teacheth the same. Therefore whosoever believeth the ministers of Christ, bringing Christ's voice and his word, we may say he believeth Christ, and not men. For unto all such belongeth this saying of Christ: He that heareth you, heareth me. And whosoever receiveth him that I send, 
Luc. 10. john. 13.  receiveth me. Wherefore Paul judgeth the Thessalonians for this cause worthy to be praised, for that they received his doctrine, not as the word of a man, 
1. Thess. 2.  but as of an Angel. And the same praise the Samaritans deserve, and as many as have believed the Gospel, according to their ensample.  

Baptism is an outward band of the Church.  Furthermore, to this inward communion consisting of Faith, is joined also an outward band of communion or society. For it is said, that all, as well men as women, were baptised in the name of jesus Christ. For as Christ chose his elect out of the world, 
john. 15.  so will he have them separated from the world, and consecrated to himself only. To the which end, he requireth of them, a plain confession of their faith, and furnisheth them with sacraments, whereby they be discerned from others. For as the sacraments be no vulgar or common tokens of Christ's benefits, and God's grace: so is there also no small utility in them, in that they separate the people of God from the world, and knit them together with the outward band of Christian communion. Which is the cause that where Peter before would have the believers to be baptised, he by and by teacheth them also, that they should save themselves from that froward Nation. And Paul by a like argument teacheth that it is not meet, that they that have been partakers at the lords table, should be also partakers at the sacrifices of Idols. Here by the way, is the error of them reproved, which account the confession of faith, among things indifferent, and suppose that the faithful are to be discerned from the world, by none outward sign or mark.  
Here also is the dotage of the Anabaptistes to be discussed, 
Against the Anabaptists.  who where they see in this, and such like places, faith go before Baptism, would prove hereby that the baptism of children is condemned. Howbeit this place maketh mention, but such as were of full age, which before were far of and strangers from the people of God, whom it should have been unlawful to have received into the communion of the church and sacraments, without a confession of their faith, lest they might have seemed to have cast pearls unto dogs and hogs. But the matter is of a far other sort in infants, who being born of Christian parents, do manifestly appertain to the kingdom of God. For God in the covenant, promises to be the God of our seed. And Christ sayeth, 
Gene. 17. Math. 18.19.  that the kingdom of God belongeth unto children, and plainly testifieth, that they have faith. Yea, Paul affirmeth, that the children born either of father or mother only, 
1. Cor. 7.  that is a christian, are holy.  
Now returns Luke unto Simon, that we may understand what he did, 
2 Simon believeth, and is baptised.  when he perceived the people fallen from him, and betook themselves earnestly unto Christ. First, Luke saith, that he believed. This me thinketh is not to be understanded, as though he counterfeited altogether. For it appeareth, his mind was touched with some feeling of faith, in that he joined himself to Philip, as an inseparable companion, and wondered in beholding the miracles and singular gifts of the holy spirit. Howbeit, because he denied not himself, and endeavoured not to forsake the flesh, which is the true beginning of christendom, his faith was but temporal and for a season (as Christ calleth it: 
Marc. 5. ) and therefore when the heat of persecution came it could not abide. Here appeareth the great power of jesus Christ, which so easily taketh away the great impediment and hindrance, that Simon was to the course of the Gospel, and so subdueth this great juggeler, so furnished with the sleights of Satan, that he which a little before had called himself the great power of God, did now adhere and cleave to Philip, being a stranger, and one of small account or estimation. Hereunto also belongeth it, that otherwheres Christ driveth out Satan with little or no ado, so that it evidently appeareth, he is the conqueror of Satan, and most valiant revenger of mankind. Further, this is a singular praise of the Gospel, through whose plain and simple preaching, the subtle and crafty wisdom both of the world and of the Devil, is so scornfully confounded. After this, 
1. Cor. 1.  Simon is also baptised, and becometh a continual companion of Philip. The chief cause whereof may seem to be, for that he desired also to have like power to work such miracles as the things following declare. Here we be taught, that there shall be always in the church, false brethren, which shall either craftily counterfeit the faith, or else having it for a certain space, fall from it again. For the Gospel is compared unto a net, wherein are drawn up, as well naughty, as good fish. Let no man therefore be offended, if he perceive himself at any time deceived by such: seeing that Christ had judas in his company, and Paul oftentimes complaineth himself of false brethren. Those men are over peevish and unpatient, which being deceived by one or two, despise therefore all other without difference, and will not vouchsafe to take any other for a true christian and brother. We are further taught by the example of Simon, that the grace of God is not tied to the sacraments: forasmuch as Simon received the sign of grace without the fruit. And Paul (although he confess that the old fathers received the same sacraments that we do) yet saith, they pleased not God, because they were void of faith. And it availed not judas, although he sat at the lords table, and received the bread at Christ's own hand. It is therefore faith only which grafteth us into Christ, and maketh us partakers of the gifts of God, which are shadowed and represented to us by the sacraments.  

3 The going forward in faith, and increase of the holy ghost.  Now, forasmuch as we have seen marvelous effects of the holy spirit flourishing in the Church of jerusalem: Luke teacheth us that among the Samaritans also the holy ghost showed the like power and efficacy, lest any man might think that the Church of the gentiles, was inferior to the jews church. He saith these gifts were administered by the Apostles, to the end that the unity of the church might the more strongly fasten among the people, which heretofore were of divers minds and at variance and dissension. For how great a division of minds was between the jews and the Samaritans, appeareth both in the fourth of john, & otherwheres. And the jews of a certain proud prejudice, used to much to despise the people of Samary. Therefore God thought good, to use the ministry of the Apostles herein, 
Rom. 10. Galat. 3 Coloss 3.  that it might manifestly appear, there was but one faith of Christ in all churches, and that all the faithful were quickened but with one spirit, so that there was no difference of Nation in Christ.  

The Apostles give the holy ghost to the Samaritans  Luke saith that Peter and john were sent from jerusalem, who coming to Samaria, prayed for them that had professed Christ, that the holy ghost might be given unto them also. The cause of this doing was, for that the holy Ghost was as yet come upon none of them, but were only baptized in the name of Christ. Which place is not so to be understanded, as though the faithful of the Samaritans were hitherto utterly void of the holy ghost. For where they had faith which is the gift and effect of the holy ghost, and were through baptism planted in Christ, they could not be utterly void of those benefits of Christ, which by the holy Ghost are sealed in us. Which are the washing away of sins, regeneration, mortifying of the old man, & adoption, or taking into the children of god. And the whole scripture testifieth, that these things come none otherwise unto us, than by the operation of the holy ghost. And these are the common gifts of the holy ghost, without the which no man can truly be called a christian. Wherefore it is not like, that the Samaritans lacked these. By the name of the spirit therefore are understanded in this place, those most excellent gifts, wherein the primitive church flourished, and which were given to the believers in visible wise, 
Acts. 1●. 19  as in the feast of Pentecost we saw the Apostles were suddenly replete with the holy spirit. These so evident gifts of the holy spirit, in the primitive Church, were needful to be bestowed as well at Samaria as otherwheres, to the end that Christ's kingdom might the farther be spread abroad. And although now adays these gifts for the more part are ceased, yet this commodity cometh to us thereby, that we know the holy Ghost is the Precedent and governor of Christ's Church as he promised. 
john. 14. The industry and modesty of the Apostles.   
In this place we have to consider the industry of the Apostles. For as soon as they hear tell that Philip laboureth at Samaria, in the business of the Lord, they send certain of their company undesired, to help him in his travail. And herein appeareth no manner of way any doltish ambition. For they send Peter and john, whose labours hitherto were more apparent and evident than any others. And they are contented to go being appointed by others, not taking upon themselves alone, to send Legates a later, as they are called. And Philip when they come, 
A later, from their side, meaning their entire friends, and counsellors.  doth not disdainfully reject them, as thrusting their sickles into an other man's harvest, and depriving him of some part of his honour and glory, but courteously giveth them the place in that Church, whose foundation he had first laid. Whereby we are taught that joining of minds, and mutual help is chief to be required in the setting forth of Christ's kingdom. But because there is no place for these things among the ambitious, therefore Christ warneth his disciples so often of humility. Whereunto if they were given in these days, which have the rule of Churches, they should surely govern the Provinces committed to them, more commodiously than they do.  
But touching rites and orders, they use none other ceremony, 
Prayers are joined unto the laying on of hands.  than the laying on of hands, which was used of Christ, lest any man should rashly arrogate to himself power or authority to altar or change any thing. They make their prayers also before, lest any one might think the holy ghost was bound to the outward ceremony, but that it was given of God, and that all men might perceive it was obtained through prayer. And their doing wanted not a prosperous success. We know that of this place, the Papists have brought in their sacrament of Confirmation: but their invention is so ridiculous, and their temerity so manifest, that it deserveth no long confutation. It shall be our parts to follow the unity of faith, according to the example of the Samaritans, that we also may prosperously grow together in Christ jesus our head and Saviour: to whom be praise, honour, power, and glory for ever. Amen.   

The lix Homely.  WHEN Simon saw that through laying on of the Apostles hands, the holy ghost was given, he offered them money saying: Give me also this power, that on whom soever I put the hands, he may receive the holy ghost. But Peter said unto him, thy money perish with thee, because thou hast thought that the gift of God may be obtained with money. Thou hast neither part nor fellowship in this business. For thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God that the thought of thy heart may be forgiven thee. For I perceive that thou art full of bitter gall, and wrapped in iniquity. Then answered Simon and said: Pray you to the Lord for me that none of these things which you have spoken, fall on me. 
THe Evangelist Luke after the common manner of the scriptures, doth not only describe the prosperous success of the primitive Church, & the notable examples of the faithful: but also he showeth the manners of the false Christians and hypocrites, and the vices that they brought with them into the church. So before this, he declared the history of Ananias, and the grudge and quarrel which begun in the Church. And in likewise now he declareth the horrible example of Simon, who did contaminate the profession of faith, with sacrilegall ambition and covetousness. The use of all these things is, that we should understand how there shall always be hypocrites in the Church, which shall be authors of grievous offences, wherewith the faithful yet must not be so offended, to think that all other therefore aught to be condemned, or else forsake the Church, as we have seen the Anabaptistes in our days do. This place is worthy to be well considered, which first declareth Simons sin, next, the earnest reprehension of Peter for the same, and last of all, what Simon thought thereof, and how he took it.  
Luke comprehendeth Simons fault in few words, saying: when he see how through laying on of the Apostles hands, 
1 Simons s●nne.  the holy ghost was given, he offered them money saying: Give me also this power, that on whom so ever I lay hands, he may receive the holy ghost. It was declared before how Simon believed, and that wondering at the miracles being so strange, he was among others baptised. But he was of their number, which although they will not forsake the desires of the flesh, yet being touched with some fear of God, will not openly strive against him. And these men after a sort for a while, cloak the corruption of their mind, but they cannot always lie hidden. And after this sort doth Simon bewray himself, and sinneth two manner of ways. For first being puffed up with ambition, he desireth to be like unto the Apostles in dignity of ministery, and so arrogateth to himself godly honour, while he coveteth to have such power given unto him, that he might after his own will give the holy ghost unto men. Now unto ambition, covetousness is a companion, wherewith being blinded, he maketh religion a matter of gain and lucre, and thinketh he may make merchandise of the gifts of the holy ghost. For therefore he would buy this power with money, to th'intent afterward he might make the more gain of the same. Which was to unholy a cogitation of God and his gifts, and farthest of from the meaning of Christ, who when he endued the Apostles with these gifts, 
Math. 10.  said: freely you have received, give freely. This example of Simon teacheth us, that pride is the cause of all evil, and (as the wiseman sayeth) the beginning of sin. 
Eccle. 10.  This was the cause that made the Angels to fall. And Adam pricked forward with pride, become a transgressor of God's commandment, while he would (forsooth) be like unto God. Moreover, daily examples teach us, that proud and ambitious men do nothing right, and that such for the most part, are most pernicious disturbers of public weals. But whereas the evil of ambition is every where a pestilent thing, in the Church it is most pestilent of all other. For where it once invadeth the Church, it soweth the seed of dissension among them, by whose concord and labour, the peace and tranquillity of the Church aught to be maintained. 
Num. 16. Mat. 18.20. Luke. 22.  Examples whereof we have set forth in Core, Moses enemy, and in the often contentions of the Apostles, the which Christ so many times and so earnestly repressed. But the evil of dissension might seem but a trifle (although for the most part it be pernicious in the congregation) if there were not a greater plague ensued, that is to say, a wicked robbery and mart which overturneth all religion, and useth to pluck men's minds wholly from religion. This thing is more evident in Simon, than that it needeth long demonstration. For assoon as he had taken ambition and covetousness to counsel in matters of religion, by and by he descendeth to spiritual merchandise and robbery. But would God one Simon were herewith slandered, and that we everywhere saw not others which offend more wickedly than he. For after that a certain earnest zeal and desire of religion, had endowed the Church with great abundance of riches, and that Bishops began to be had in reverence and honour: then began Simons not very sincere led with the spirit of ambition and covetousness, by unlawful means to aspire to Byshopricks and cathedre dignities. These afterward when they had got the supremacy, devised ways how they might recover again, that which they had spent in purchasing of voices, and hereof was hatched, that slanderous buying and selling of religious matters. These beginnings may we thank of selling of Sacraments, of buying of pardons, of hiring of prayers, merits of supererogation, gainful dispensations, buying of burial places, and whatsoever like kind of inventions. That a man may marvel how the chief Bishops of the Church are become so impudent to glory in the succession of Simon Peter, and so manifestly bewray themselves to be rather the successors of Simon Magus. These men have reigned many years in the Church, until the Lord with the whip of his word began to drive them out. And yet they repent not, but being taken in their own mischievousness, rather cry out still, that they are the true and lawful governors of the Church. And yet we accuse not them only, but also lament that among the professors of the Gospel many times such plagues are to be found. For we see many come to the Gospel, of none other mind, but for that they would be fenced under this plausible colour, and so most greedily invade the Church goods, and most dishonestly abuse them. And many times they meet with Ministers like unto themselves, who having got by unlawful means, to have the rule over Churches, can neither reprove nor keep under these raveners. Therefore the spirit of Simon now a days stretcheth the bounds of his kingdom far and near, which seemeth to me to be the greatest plague of the Church, whereby it cometh to pass, that they which are as faulty as are the Antichristians, do little prevail by preaching of the Gospel.  
But let us see what Peter saith, who expostulateth with Simon. 
2 Peter expostulateth with Simon.  This is both a most grave and sharp expostulation, and consists of two points. First, he accuseth his fault, and denounceth what punishment it deserveth, and figureth or fashioneth his saying, with an imprecation or kind of curse, beginning on this wise: Thy money (saith he) perish with thee: that is to say: thou and thy cursed money perish together. The Apostle beginneth on this sort, not of moodynesse of mind, or of any unbridled affection of anger, but moved by the holy Ghost, which would after this phrase and manner of speech, utter the heinousness of his wickedness and punishment. Therefore such imprecations as these, must be referred unto a certain kind of prophesying, as we see divers in the Psalms, and writings of the Prophets. But the grievousness of his punishment, is more amplified by the sentence next adjoined, where he saith: Thou hast no part nor fellowship in this business. By which words he declareth that he is utterly excluded from all participation of spiritual gifts, and excommunicated out of the Church of the Lord. And lest Peter might seem causeless to use any kind of rage, he addeth the cause of so cruel threats: because thou hast thought that the gift of God may be obtained with money. Which one thing abundantly declareth that thy heart is not right with God, forasmuch as thou thinkest he is like unto covetous merchants and usurers. Hereof is gathered a general sentence, whereby we are taught, that no such are allowed before God, as make vantage and gain of religion, and under the colour of religion, seek their own lucre. We are taught also by Peter's example with what zeal and fervency of spirit▪ Ministers aught to reprove those which for filthy lucre's sake, distain the glory of God. They must so be handled, that they may understand how they have horribly sinned, and deserved the grievous punishment of eternal damnation. For there is no place for modesty and meekness to be used where the glory of God is openly assaulted, and where the gifts of God's grace are made subject to the gainful pleasure of most covetous people. We read therefore that Elizaeus used the like zeal toward Giezi his naughty servant, whom he suddenly strake with the plague of leprosy, because he required of Naaman the Assyrian, 
2. Reg. 5.  a reward for that health that was freely given him of God. And jesus Christ a most perfit pattern of meekness, was so moved with that impious sale of holiness, that he laid hands on the authors of such wickedness, 
john. 2. Math. 21. Mar. 11.  and drove them out of the Church with a whip like impudent Dogs. We may therefore justly complain of their injustice in these days, that say we offend against the rules of Christian modesty and charity, when we accuse the Antichrist at Rome, and his Creatures, the Cardinals, Bishops, Monks, and Priests, which by reason of their wicked and profane Fair or Mart these many years, have caused Christ's religion to be mocked and scorned of the jews and Turks, and yet to this day have no serious or earnest thought, of any reformation or amendment, notwithstanding they be every where spoken against. But it is the perpetual and everlasting decree of God, appointed by his Prophet, that in his house there should be no dwelling for Chanaanites, that is to say, 
Zach. 14.  for such kind of merchants.  

The riches of the wicked are accursed.  Moreover, it is worthy to be noted how Peter by a grave sentence condemneth not only Simon, but also Simons money. Therefore what thing so ever serveth the wicked against the glory of GOD, is accursed as well as they. So, that money wherewith king Balaac would have hired Balaam, to have hindered God's appointment, toward his people, is called the reward of iniquity. 
2. Pet. 2.  And the money for the which judas sold Christ, appeareth to have been accursed because judas could neither long enjoy it, neither served it the priests, for any other use, than to purchase them a perpetual blot and memory of their bloody impiety. What need we to speak of the goods and revenues of monasteries, whereof a great part (as appeareth) was gathered together by simonical sleights, of such people as used to cell all things in Religion. For it is as clear as the day light, that these goods are so unhappy, that commonly, they are a stumbling stone to them, whom the Gospel hath shined upon, while they are more earnestly busied in getting them into their hands, than in setting forth of Christ's glory. So unhappy & unprosperous is this mischievous simony. And that that is here said of these goods may justly be understanded and verified of all goods unjustly got, of the which, this is the property, that they procure unto the owners of them the horrible malediction and curse of God. For the saying of the Lord is well known. 
Habac. 2.  woe to him that hourdeth up the things that be none of his.  
In the second part of his Oration, Peter exhorteth him to repentance, 
The end of reprehensions in the Church.  whereby he plainly putteth him in comfort of pardon. For to what end should one repent or convert, which should think his doing therein unprofitable? Here it appeareth what the end and mark of all reprehensions in the Congregation aught to be, truly, that men might turn from their sins, and be reconciled unto God, which mark, unless it be observed, the liberty of rebuke and reprehension shall nothing differ, from evil speaking or railing. Wherefore, lest Simon should suspect Peter's words hereof, he addeth. Repent of this thy wickedness, and pray God, that the thought of thy heart may be forgiven thee. He mentioneth his thought, that the heinousness of his fault might appear the more, the cogitation whereof aught to be far from a christian man's mind. And here by the way we learn, that men sin not only in deeds, but also by thoughts and desires. For where men aught to be given unto God, both in body and soul, it deserveth to be called sin, if we serve never so little from the obedience of God. Hereunto belong the things which Christ speaketh in Matthew the fift Chapter, touching the exposition of the law. Furthermore, for that he would pierce Simons mind the deeper, whom he perceived to be grievously tempted by the devil, he toucheth the fountains & roots of sin, thereby showing, that he hath need earnestly to repent. Whereunto this is to be referred, which he said, in a manner doubtingly: If happily the thought of thy heart may be forgiven thee. But now he addeth. For I perceive that thou art full of bitter gall, and wrapped in iniquity. In the first member or part, he alludeth to that saying of Moses, where the Israelites are commanded to beware of themselves, lest there be among them, 
Deut. 29.  some root that beareth gall and wormwood. He noteth the inward malice or corruption of the mind, which causeth whatsoever men do to be bitter and unpleasant before God. For as the true worshipper of God, out of the good treasure of his heart, bringeth out that is good: so the ungodly bring nothing but that that is wicked out of the evil treasure of their heart, 
Math. 22.15  such as in deed Christ saith polluteth men. And by this wrapping or binding, is expressed the state of them, which being entangled, in the snares of sin, cannot untwine themselves, without much a do, and fervent zeal of repentance. He teacheth us that Simon is in such a condition or case, that he should think a cold and superfluous show of repentance as not sufficient.  
This place teacheth us whether sinners aught to be sent: 
Sinners must be sent unto God.  verily unto God, with whom unless they be made at one, there can be no hope of their salvation. Therefore, we see in the Prophets, this one thing still repeated, that the people should convert, and return unto God, from whom by sin, they had strayed. But for the more commodious doing hereof, it behoveth to observe two things, both which Peter prescribeth unto Simon. The first is the work of repentance, which as we have elsewhere taught, comprehendeth acknowledging of our sin, contrition of heart, and amendment of our whole life. The other consists in godly prayers, whereby we ask forgiveness of our sins, because the same is a free gift; and cometh not through any merits of our works. But Christ alone worketh them both, who by his spirit, both regenerateth the believing, and by the merit of his death, washeth away our sins, & reconcileth the father unto us again. Therefore all the order of our salvation consists in faith, whereby we take hold of him. Therefore above all things, it behoveth to urge or require faith, not a dead faith, such as Hypocrites brag of, but a lively and effectual power of the spirit, whereby it cometh to pass, that we both live in Christ, and he by his spirit, worketh in us. For this only grace of God certifyeth the wavering conscience of man, and useth to bring forth in us, most plentiful fruits of true Godliness.  

3 How Simon took Peter's expostulation.  Now, how did Simon take this grave and wholesome expostulation? His words declare that he was stricken in conscience and mind. For he saith: Pray ye for me unto the Lord, that none of these things, which you have spoken, fall on me. It seemeth he commends himself to the prayers of the congregation: but it is a manifest argument of distrust, that he sayeth nothing of himself, but thinketh he may be helped only with the prayers of other. But in vain are the prayers of others, unless we return ourselves unto the Lord. This the places of the Prophets teach us, where we are forbidden to pray for them that are wicked, and will not repent. See jere. 7.14.15. Ezech. 14. Therefore the error of them is peevish, and noisome, which think they may be relieved with the hired prayers of Monks and Priests, where they themselves, hold on in their wickedness, and where the prayers they murmur in a strange tongue, are many times not understanded of the Monks that mumble them. We know that the prayers of the faithful are effectual, 
Rom. 15. Ephes. 6.  whereby they commend unto God the travails and burdens of their brethren, seeing that Paul desireth to be relieved by them. But these prayers take place for them, whose selves are mindful of their duty, and with constant faith watch for their own salvation. Let us therefore be mindful of these things, and pray earnestly that we be not blinded with the affections of ambition and covetousness, and so loose our salvation, but that we may serve God in sincerity of heart, and attain unto salvation, in jesus Christ our Lord: to whom be praise, honour, power, and glory, for ever. Amen.   

The lx Homely.  AND they when●they had testified and preached the word of God, returned toward jerusalem, and preached the Gospel in many Cities of the Samaritans. The Angel of the Lord spoke unto Philip saying: Arise and go toward the South, unto the way that goeth down from jerusalem unto the City of Gaza, which is in the Desert. And he arose and went on. And behold, a man of Aethiopia, a Chamberlain, and of great authority with Candace, Queen of the Aethiopians, and had the rule of all her treasure, came to jerusalem for to worship. And as he returned home again, sitting in his Chariot, he read Esay the Prophet. Then the Spirit said unto Philip: go near, and join thyself unto yonder Chariot. And Philip ran to him, and he heard him read the Prophet Isaiah, and said, understandest thou what thou readest? And he said, how can I, except I had a guide? And he desired Philip that he would come up, and sit with him. 
Because God hath appointed jesus Christ his son, to be the universal Saviour of the whole world: therefore it behoved that the Gospel also wherein is contained the way of salvation, purchased by him, should be preached among all Nations. How this was done, Luke declareth in this Chapter. He beginneth with the conversion of Samaria, which Christ himself expressly commends unto the Apostles, as we have seen in the History of his Ascension. And thither came Philip, and first sowed the seed of evangelic doctrine and faith. Shortly after the Apostles being sent thither, gave unto them that were already baptized in the name of Christ, the gifts of the holy spirit, which thing was the occasion of the ado that they had with Simon Magus. The beginning of this present place appertaineth to the history of the conversion of Samaria, whereunto after is joined a new discourse, declaring how the knowledge of Christ came unto the Aethiopians.  
And first Luke meaning to conclude his former narration, 
1 What the Apostles did beside at Samaria.  proposeth in few words, what the Apostles did furthermore at Samaria, saying: When they had testified and preached the word of God, they returned to jerusalem, and preached the Gospel in many Cities of the Samaritans. In the which words the Apostles are said to have done three things. First, they bear witness of Christ, whom Philip had preached. 
john. 15. Acts. 1  Therefore they fulfil the office whereunto Christ appointed them, when he commanded them to be his witnesses. Then they preached the word of GOD, not the devices of their own head. 
Math. 28.  And herein also they have a respect unto Christ's commandment, who charged them to preach the things which he commanded them. Thirdly, in their return, they pretermit not the inferior places, but preach jesus Christ every where in the Towns and villages. This is an argument of a great and fervent zeal, wherewith they being inflamed, think they aught to let slip no occasion, that may serve to set forth the kingdom of God. In these things are most fully set forth the duty of the Ministers of the word, and of the congregation. Let the Ministers remember that they be not only Preachers, but also witnesses of Christ. And it is the property of witnesses to say the truth, and boldly and without fear to speak that they know. And he shall be called no faithful witness, that for favour of men, or any other affection, shall obscure or hide the truth. Moreover, let them know, that the word of God is committed unto them, whereof the Lord hath made them Preachers, and not Authors of new opinions. Therefore let them think that spoken to them, that is said to Ezechiel, who is commanded to take his words, 
Ezech. 3  from the mouth of the Lord. And let them not think it is granted them, to join their gloss unto God's word. For what hath chaff to do with corn? 
jerem. 23.  Howbeit, in all these things, is required a certain zeal, wherewith if they be not inflamed, they shall do no great good. Therefore let them imitate Christ, which we see every where sought occasion to teach and to preach. And Paul saith, he fashioned himself in all things to all men, 
1. Cor. 9  to win many unto Christ.  
Now, unto these premises Luke joineth a new history, 
2 The history of the converted Eunuch.  as we before said, wherein he telleth us how the doctrine of the Gospel came into Aethiopia by the ministery of one man, but such an one as we shall think laboured not in vain, because he was of great authority among the people. And here is most manifestly fulfilled that that was long agone prophesied by the Prophet, touching the subduing and bringing of the Aethiopians unto the kingdom of Christ. See the Psalms. lxxij. lxviij. & lxxxvij Now, because this history containeth an ensample of true conversion, it grieved not the godly writer to declare all the circumstances thereof. And first he treateth of Philip, whose ministery it pleased God herein to use. After that, he diligently describeth the Aethiopians person, who was converted unto the faith of Christ. And last of all, he beginneth to declare what Philip and he did being together.  

The special calling of Philip.  In Philip by whose mean the Aethiopian was converted, we have two things to note. The special calling whereby God appointed him to this business, and his obedience in following Gods calling. It was a very singular vocation, forasmuch as it was a thing of no small importance, which God had appointed to be done. For the Angel of the Lord appeareth unto Philip, and instructeth him diligently what to do: Arise (sayeth he) and get thee toward the South, unto the way that leadeth from jerusalem unto Gaza. etc. And although the Angel doth not plainly declare what he should there do, yet it was easy for Philip to conjecture, that he was appointed to some great and heavenly business. This place teacheth us by the way, the dignity of the Gospel, forasmuch as we hear, that Philip is called to the preaching thereof by an Angel. For where God hath appointed the Angels as the Apparitories or Bedels' of his majesty, whom he sendeth out for the salvation of his elect (as Paul witnesseth to the Hebrues the first chapter) it must needs be some great and excellent matter that is to be done by their ministery & service. We learn also, that the beginning of our salvation aught to be referred to the mere grace and favour of God. For as God in this place, appointeth to the Eunuch, nothing thinking hereof, a preacher of salvation: so most times, when we think lest of it, he useth to bring unto us the doctrine of salvation. Which grace of God we aught so to acknowledge, as to attribute nothing over arrogantly to ourselves in that matter, that may any thing blemish or deface the majesty of God's grace.  

The obedience of Philip.  The obedience of Philip deserveth singular praise, which neither replieth upon the Angel, nor curiously inquireth why he so commandeth him, but without all delay, goeth on to the place he was commanded, committing all the success of the matter to God which commanded him. Let us think that the like obedience is required of us, lest while we call Gods commandments to the account of our reason, we first become foolish tryslers and lyngerers, and then after that, rash and heady transgressors. And as often as the Lord shall simply command any thing, not rendering any reason why he so commandeth, so often let us think he trieth our obedience, and let us with his general promises be encouraged to go about it, where he promises most prosperous success to those that walk in his commandments. An example of this diligence is to be seen in Abraham, who being commanded to go out of his country, thought good to obey the calling of the Lord, 
Gene. 12.  though he were altogether ignorant what should follow thereof. Which thing as it most prosperously succeeded with him: so we read that Saul was tangled in horrible calamities, who had rather follow the devices of his own reason, than the commandments of God. See Samuel, 1.13. and 15. Chapter.  
But let us consider the Aethiopian, who is so diligently described. 
The description of the Aethiopian Eunuch.  First he declareth his state and condition, in that he saith he was an Eunuch, by which name it appeareth the Courtiers of the Kings and Queens of the East were called, and specially those that were of their Chamber, although they were not all gelded. Wherefore it maketh for the exposition of this name, that he calleth him (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say) a prince, 
A Prince.  and one that had the charge of all the Queen's treasure, whom we may call the Cofferer, or Lord Treasurer. Whereby it plainly appeareth, that he was none of the inferior Courtiers, but one of the chief of the Court. This place teacheth us that Magistrates and officers aught not for their office sake which they sustain, to be excluded from the Kingdom of Christ, as the seditious Anabaptistes cry. For Paul plainly testifieth, that such are the Ministers of God. And there are examples of many, which while they were in office, were illuminated with the knowledge of Christ, 
Rom. 13.  and for all that, were not commanded to give up their office. Of this number was joseph a Senator of jerusalem, whom the Euaungelistes writ was a Disciple of Christ, and of godly affection buried Christ. 
Acts. 10.  So Peter bade not Cornelius to give up his Captainship. And it was lawful for Sergius Paulus after he was converted unto Christ to continued in the Proconsulshippe of Cyprus. Therefore most vain are the clamours of the Anabaptistes, 
Acts. 13.  where they stiffly deny, that Christian men aught to bear any office.  
Then he declareth the manners and study of the Aethiopian, by two arguments. For he saith he went up to jerusalem for to worship, 
His manners, and usage, or study.  and as he journeyed, was given to reading of the Scripture. Therefore although he were an alien and stranger, yet he had some understanding of that true God, which before time would chiefly be known in jury, 
Psal. 76.  as the Prophet witnesseth. Neither must we say, that he was deceived through foolish superstition, and so included and tied religion to certain places. For where he was studious of the Scriptures, he revoked extern worshipping to the rule of God's word, which is the only way of true religion, and undoubtedly he respected the promise of God, who long before had promised in that Church to hear the prayers aswell of Strangers, 
1. Reg. 8.  as of jews. The reason of which promise was founded on jesus Christ, a figure of whom aswell the Temple was, as the sacrifices made in the same. The example of this Eunuch teacheth us what the studies of Princes and great men aught to be. Let them remember that they should principally and above all things have a care of religion. Now, let them not appoint the same after their own brain, (as we read sometime jeroboam did, 
1. Reg. 12.  for the establishment of his tyranny) but according to God's word, which it behoveth them both to hear and read most diligently. For it was before declared, that they be the Ministers of God. He hath appointed them to be the Nourices of his Church, as the prophet saith. Esa. 49. 
Esay. 49. Psal. 82.  He himself is in the middle of their Sessions, and judgements. And to him shall they hereafter give an account of their administration, which they never can well do, unless they being inflamed with the desire and love of religion, think that they aught above all things to follow the word of God. For this cause the king in times past was commanded to have an abridgement of the law, 
Deut. 17.  and to be continually exercised in reading of the same. And surely it appeareth, that all those Princes which have deserved any praise before God, were most studious of these things, such as were David, Solomon, Asa, Ezechias, josias, and after the Apostles time, Constantinus. Theodosius, Carolus, and divers others, of whose godliness, the foundations of Churches and Colleges, now a days everywhere bear witness. If the princes in these days were occupied in the same studies, and as many as bear rule and authority, Christian affairs should better prospero and go forward. But because blind concupiscence, the mad desire of dicing, sumptuous banqueting, immoderate hunting and hawking, contempt of God's word and his sacraments, and insatiable desire of warring and fight, are comen in their place: nothing can be hoped for at these Princes, that may serve either for the public weal, or reformation of the Church, and glory of God.  
Unto these things Luke joineth what Philip and the Aethiopian did. For Philip is commanded to join himself near unto the Chariot, 
Philip is appointed to teach this Eunuch.  and now the holy spirit offereth an occasion of well doing, although Philip till this time saw none. For as he drew near, he herded the Eunuch reading aloud a notable place of Isaiah the Prophet, concerning Christ, and straight way being moved by the spirit, he demandeth whether he understand the place. Here some men might think Philip of small civility, which being not called, would approach so near to a man of authorities Chariot, and would ask such a question of one whom he known not, as manifestly upbraided him with ignorance. But whereas he had betaken himself wholly unto God, he diligently fulfilleth all that God commanded, not regarding the doltish reasons of the flesh. And that which he doth after the commandment of god prosperously succeedeth. For he finds notable tokens of great modesty and humanity, in the noble man, though he were a stranger, who having just occasion disdainfully to have rejected Philip, as is the guise of great and rich men, yet he modestly confesseth his ignorance, and because he was moved by the secret instinct of the spirit, to think well of Philip, biddeth him to come up unto him, and taketh him as an expositor of the Scripture which he read. verily this noble man deserveth singular praise, while he is neither puffed up with the affiance of his own wit, neither refuseth a strange interpreter, neither disdaineth the Scriptures, the most part whereof he perceived to be more difficult than he could easily understand. But God alloweth such hearers of his word, 
Esay. 66.  as being endued with humble minds, do reverently tremble at his word. In the mean season we are taught that the Scriptures aught to be opened by Expositions and interpretation▪ And God uttreth those interpretations by men, which being illumina●● 〈◊〉 his spirit, by comparing of Scriptures together, and observing the property and proportion of faith, 
1. Cor. 12.14. Ephe. 4.  pick out the true meaning and sense of the 〈◊〉. Which gift Paul numbereth amongst the chief. Therefore they are 〈◊〉 peevish which look for revelations from heaven, and like Dolts, wickedly despise the ministery of the Church. Let us follow the godliness of this Eunuch, his modesty, humility, and fervent desire of salvation. For so it shall come to pass, that we also shall attain to true salvation in jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The lxj Homely.  THE tenor of the Scripture which he read was this: He was led as a sheep to be slain, and like a Lamb dumb before his shearer, so opened he not his mouth. Because of his humbleness, he was not esteemed. But who shall declare his generation? for his life is taken from the earth. The Chamberlain answered Philip and said: I pray thee of whom speaketh the Prophet this, of himself, or of some other man? Philip opened his mouth, and began at the same scripture, and preached unto him jesus. 
THe Evangelist Luke diligently describeth the history of the Aethiopian converted unto Christ, aswell for many other causes, as for that it containeth an ensample of true conversion, whereby we are taught how God dealeth with us, when he mindeth to receive us into the society of salvation. First, Luke showeth how God is the cause efficient of this conversion, who of his mere favour sent Philip, through whose ministery, the Eunuch of Aethiopia should be converted. The same God, as he chose us all before the foundations of the world were laid, without any respect had to our good works: so by his grace he ministereth unto us, and giveth us when we think nothing thereof, all things belonging to our salvation. Next, Philip is an instrument of this conversion, whose help God here useth, according to his custom. For where our infirmity is not able to abide the majesty of God, he ordaineth that we shall be taught and led by the ministery of men, which is a special argument of God's goodness toward us, and therefore is everywhere first accounted among the benefits of God. The instrument that Philip useth, is the word of God, not such an ineffable and ymaginary word, as certain Seraphical and fanatical smatterers in Divinity suppose, but the very same word that is contained in the Scriptures. For out of these must all sermons, and the whole doctrine of salvation be taken, neither must we look for any new kind of doctrine unheard of until this day. Among all these things, the mind of the Eunuch so well disposed to receive the truth, and doctrine of salvation, is notable. That he was studious of religion, the long journey that he took, both full of travail and danger, doth abundantly declare. His desire to learn, his diligent reading of the Scripture, and that he would ●ake unto him a man unknown, of whom he hoped for a more full 〈…〉, proveth. All which things it is manifest he had through the 〈◊〉 of God, because these things use to appear in no man, unless he 〈◊〉 with some singular illumination of the spirit. But let us see what 〈◊〉 they do while they are together, which Luke in this place describeth, repeating word by word the place of Isaiah, which gave occasion to Philip, to reason with the Aethiop touching Christ and his salvation.  
This place is in the liij Chapter, neither is there any other place, that more evidently comprehendeth the mysteries of jesus Christ: 
The place of Esay. 53.  so that Jerome not without a cause judgeth the Prophet Esay, worthy to be numbered rather among the Evangelists, 

In his Preface upon Esay to Paula & Eustachium In his first preface to his Commentaries upon Esay  
In his Epistle to Paulinus the priest upon all the books of the Bible.   than the Prophets. In the mean while God's providence is to be considered, which governeth men's affairs, and suffereth nothing by hazard to come to pass: whereof we have an evident argument, because even at the very same time, that Philip beginneth to talk with the Aethiope, Luke saith he was reading of that very place. An Ethnic or Infidel, would impute this thing unto fortune or chance. But we acknowledge the providence of God, which doth not only give all things their success, but also ruleth all other things appertaining to the same. For how should he neglect men's matters, be they never so small, which numbereth the hears of our heads, feedeth the birds of the air, and singularly decketh the flowers of the field? Furthermore, touching the place of Isaiah, it comprehendeth in it the whole sum of our redemption. For it declareth the mystery of Christ's death, and the victory whereby he is entered in●o the glory of his father, and hath got an immortal and everlasting kingdom. It shall be good to consider every thing in the order as it is declared.  

i. Christ died of his own will.  First, he setteth forth the death of Christ in these words. He was led as a sheep to be slain, and like a lamb dumb before his shearer, so he opened not his mouth. By these words he doth not only set forth the patience of Christ, which as at many other times, so in his passion and death appeared most perfit: but also he teacheth that he took his death of his own accord and willingly, so that the counsel or force of his enemies wrought not the same. In deed the Scribes and Pharisees took counsel against him, judas sought all means busily to betray him. The high Priests in their counsel pronounced him guilty of death. Pilate caused him after he was whipped, to be nailed on the Crosse. But what could all these have done, if he would have uttered or showed the strength of his divine power and majesty? Yea, who pulled him down, from his father's bosom to the earth? By whose counsel, took he flesh and manhood, in the Uirgines' womb? Who gave them strength to rise again, which were sent out against him, and fallen to the ground at one word spoken of him? These things therefore teach us, that he died, because it was his pleasure to die, 
Math. 20.  forasmuch as he came into the world for none other cause, but for that he would give his life for the life of the world. Therefore where he was able most valiantly to have resisted the enterprises of his enemies, he would yet be led to his death like a sheep and a lamb, so that he would not seem, not not in word, to utter any token of an unpatient mind, and unwilling to die. Hereunto appertaineth that that is said in the Gospel. Therefore doth my father love me, 
john. 10.  because I put my life from me, that I might take it again. No man taketh it fro me, but I put it away of myself. I have power to put it from me, and I have power to take it again. And Paul expounding these sayings, saith: He become obedient to his father, even to the death of the Cross, 
Phil. 2.  and took upon him the shape of a man, being in the shape of God. Now these things serve partly for our redemption and salvation, and partly for our instruction. For thus it behoved that our sin of disobedience, should be done away, which made us subject to eternal damnation. Moreover, Christ taught us by his example, patience and obedience in bearing the Cross, as he admonisheth us often times in the Gospel. 
1. Pet. 2.  And Peter writeth thus to the same purpose: Christ suffered for us, leaving us an example, that we should follow his steps, which did no sin, 
ii. Christ by death got the victory.  neither was there any guile found in his mouth, which when he was reviled, reviled not again, when he suffered, he threatened not.  
Howbeit, the Prophet joineth unto the death of Christ, the victory which he gate by his death, saying: Because of his humbleness, he was not esteemed. By the name of humbleness is understanded the state of the cross and of death, whereby it appeareth that he was outwardly humbled or brought down. This is therefore the meaning of his words: where he seemed altogether oppressed and destitute of help, God of his just judgement revenged his cause, and declared he was the Conqueror of death and of Satan, although he seemed conquered. This agreeth with the first promise, where it is said, the Serpent should sting Christ in the heel, 
Genes. 1.  but that Christ should tread upon his head. The same did David prophecy should come to pass, where he saith: 
Psal. 110.  He shall drink of the brook in the way, therefore shall he lift up his head. For where by the merit of his death he purged our sin, and took it away: 
1. Cor. 15. Colos. 3  he also spoiled and disarmed death which by reason of sin, had power upon us. Shortly after, being risen from death, he openly declared, 
john. 12.13. and .17.  that death and the Devil had no power upon him: wherefore he most gloriously triumphed over all his enemies. And this is that glory which he desireth his father so often to give him. The consideration hereof is very necessary. For it serveth for the confirmation of our faith, that we be not offended neither at Christ's cross, nor our own. For as Christ by the Cross entered into the glory of his father, 
Rom. 14.  and died, and was raised again from death for our sake, to declare he was a Lord and saviour, as well of the quick as of the dead: so we by death overcome, and whether we live or dye we be the Lords. And as God revenged Christ's cause, although he seemed altogether oppressed: 
Psal. 34.  so he useth to defend and preserve the memory of them that be his, that their godliness, who now are punished by shameful deaths as wicked men, & malefactors, may be known to them that come after them. Whereunto are to be referred the examples as well of the Prophets, as the Apostles.  
Moreover, after victory followeth a kingdom, to the which he attrybuteth an everlastingness and unspeakable power, saying: 
iii. Christ's kingdom is eternal and invincible.  But who shall declare his generation? This word generation, according to the usage of the Hebrues, is taken as well for the age of a man, as for his posterity. Both these declare the continual enduring of his kingdom. For the Angel testifieth that his kingdom is everlasting, where he saith unto Mary: 
Luke. 1.  Of his kingdom shall be none end. Likewise Christ's posterity is everlasting. For they which by him are made the children of God, shall never fail. And as there shall be always upon the earth, such as he shall acknowledge, for the sons of God, and coheir with him: so they being taken out of this world, shall live and reign for ever with him. For this is the effect and sum of his last will, which before his death, he would have his father to ratify. Father, I will that they which thou hast given me, be with me where I am, that they may see my glory, which thou hast given me. 
john. 17.14.  Touching them both, the holy ghost teacheth us by the Prophet, saying: The seed of David shall endure for ever, and his seat is like as the Sun before me. 
Psal. 89.  He shall stand fast for evermore as the Moon, and as the faithful witness in heaven. And this is that thing wherein Christ's kingdom differeth from all the kingdoms of the world. For they all shall perish, neither remaineth any of those ancient and rich Monarchies, and they which remain and flourish this day, do evidently portend their ruin and decay. Hereof may two things be gathered, the knowledge whereof is very profitable. First the perpetuity or everlasting continuance of Christ's church, which being assaulted from the beginning of the world, endureth yet until this present day, 
Math. 28.  and shall endure even until the end of the world, as he hath promised. By which argument we may comfort ourselves, against all the assaults of tyrants. Next, the certainty of eternal life dependeth hereon, without the which it is most vain that is written of faith and religion, 
1. Cor. 15.  as Paul disputing of the resurrection from death hath taught. For if Christ's posterity be ineffable, and therefore eternal, then must there be an other life after this, to say an heavenly and an eternal. And so it remaineth both firm and stable that Paul saith, that neither life, nor death, can separate us from the love of God. 
Rom. 8.   

iiij. Death is the entry into Chrystes kingdom.  But because the things be of most importance, and weight, which he speaketh of Christ's victory and Kingdom, he repeateth the cause of them again, which is: For his life is taken from the earth. What can be more absurd, if we consider the judgement of the flesh? He said Christ should be a conqueror, and reign for ever. And he allegeth the cause of his victory and kingdom to be, for that his life should be made away upon the earth. But we have declared before, that this thing agreeth with the first promise. And Paul is a most faithful Interpreter of this place, where he saith, jesus Christ, when he was in the shape of God, thought it no robbery to be equal with God. Nevertheless he made himself of no reputation, taking on him the shape of a servant, and becamelyke unto men, and was found in his apparel as a man, he humbled himself, and become obedient unto the death, even the death of the Crosse. Wherefore God hath also exalted him▪ and given him a name, which is above all names, that in the name of jesus, every knee should bow, 
Phil. 2.  both of things in heaven, and things in earth, and that all tongues should confess, that jesus Christ is the Lord, unto the praise of God the father. These things serve for our consolation, that we be not offended at death. For as it behoved Christ should be taken from the earth, to obtain the victory, and a kingdom in heaven: so is it impossible, that we shall live and reign in heaven, unless we also change this present life for the eternal. 
1. Cor. 15.  For as Paul saith: This corruptible body, must put on incorruptibleness, and this mortals must put on immortality, And to be short, such is the reason of our society with 〈◊〉 that we can enter into life none other way, than by death, whereby he entered. Whereupon the Apostle saith: If we die with him, 
2. Tim. 2.  we shall live with him▪ If we suffer with him, we shall also reign with him. For God will have us like to his son, that they that suffer with him, 
Rom. 8.  may also be glorified with him. And thus much touching the exposition of the place of the Prophet which the Eunuch had in his hands.  
Let us now see how upon this occasion, the Aethiope attained unto the knowledge of Christ. 
The zeal of the Eunuch being yet ignorant in many things.  For where a little before, he confessed his ignorance, now he inquireth of the true ●ense of the place. I pray thee (saith he) of whom speaketh the Prophet these things? This is an Argument of a great zeal, that he that was to be honoured as a great man of dignity, becometh as it were a suitor and a suppliant to a man of no estimation, and hitherto unknown, to the end he would learn the true meaning of that scripture. In the mean season it is not to be negligently passed over, that the Eunuch inflamed with such desire of religion, was as yet ignorant of those things, which comprehend all the manner of our salvation. God oftentimes permitteth this, not for that he is either unmindful of his promises, or envieth us the knowledge of his word: but for that by this delaying, he will kindle in us a more fervent desire, exercise our faith, and teach us, that the mysteries of his wisdom, be more high than can be attained to, by man's diligence and capacity. Therefore let this delaying offend no man: but let us rather go on in fervent desire of the truth, and search out the healthful mysteries of the divine wisdom, and Christ will not fail of his promise, which offereth himself to be found of them that seek him. 
Math. 7.   
Also Philip's easy entreatance is to be marked, 
Philip's facility and easy intreatance.  who by and by openeth his mouth, that is to say, beginneth a diligent discourse of the place of the Prophet, wherein he beginneth to preach jesus Christ unto the Aethiop. And it is very like he also diligently expounded all the other things which are contained in the same Chapter touching Christ, & declared that they aught to be understanded of jesus Christ, the son of God and of Marie▪ Here are two things to be observed. First, what aught to be preached: jesus Christ, and he only. Not for that his name should be oftentimes foolishly repeated and iterated, but whatsoever things belong to our salvation, must be declared to be in him alone. For the father hath given him only, 
Acts. 5.  by whom true repentance and remission of sins cometh unto us, as Peter before hath taught us. And in him only is life and salvation to be found. 
Acts. 4.  Wherefore they are both foolish and false teachers, whosoever teach these things without Christ, or show them to be in any other beside him. The other thing that we be taught, is how the doctrine and preaching of Christ may be taken and learned out of the books of the Prophets. Yea, among all other things extant beside them, there, whereby it can be proved. christ himself confesseth the same, 
Luke. 24.  where he saith those things be contained in Moses and the Prophets which he did and suffered for our salvation. Himself in the school at Nazareth, being about to teach the knowledge of true salvation, and of himself, taketh the place of Isaiah, 
Luke. 4.  read in the lxj chapter to expound. Therefore wicked and execrable is the ingratitude of them which disdainfully contemn the books of the old Testament. Let us rather acknowledge the grace of God, which would underset and bear up the knowledge of his son with so many and so evident testimonies, let us seek the same with fervent desire, that after th'example of the Eunuch, being therewith endued, we may reign with Christ: to whom be praise, honour, power and glory for ever. Amen.   

The lxij Homely.  AND as they went on their way, they came unto a certain water, and the Chamberlain said, see, here is water, what doth let me to be baptized? Philip said unto him. If thou believe with all thy heart, thou mayest. And he answered and said: I believe that jesus Christ is the son of God. And he commanded the Chariot to stand still. And they went down both into the water, both Philip and also the Chamberlain, and he baptized him. And as soon as they were come out of the water, the spirit of the Lord caught away Philip, and the Chamberlain saw him no more. And he went on his way rejoicing. But Philip was found at Azotus. And he walked through the Country preaching in all the Cities till he came to Caesarea. 
YEsterday your charity herded the Sermon of Philip, wherewith he converted the Eunuch. This he took out of the writings of Esay. The argument thereof was jesus Christ, whose mysteries no doubt he diligently expounded, declaring that he was the saviour of the world, that was promised, in whom God the father (as Peter before this taught us) giveth us both repentance & remission of our sins. Now followeth the effect of this Sermon, which herein appeareth that the Eunuch being endued with the knowledge of Christ desireth to be baptized in his name, and to be received into the outward society of the Church by a visible sign and sacrament, which he would never have done, unless the spirit of God had marvelously wrought in his mind, which he promised unto his elect. Now let us see the eunuchs baptism, the description whereof Luke diligently setteth forth, because every circumstance thereof serveth aswell for our consolation, as our instruction.  

1 The Eunuch desireth to be baptised.  First cometh the Eunuch, who after he had heard Philip a good while entreating of Christ's mysteries, and perceived that his mind was drawn and illuminated with the power of the spirit, assoon as he saw water, desired to be baptized: for this is the saying of an ardent desire: Behold, here is water, what doth let, but I may be baptized? Whereof may be gathered, that Philip among other things had entreated of baptism also, according to the institution of Christ, whereby he will have those that believe in him, to be consecrated unto him, and taken into the body of his Church: whereby also he sealeth unto us his benefits, 
Rom. 4.  as sometime he used to do in Circumcision, as Paul hath taught us. Therefore where the Eunuch had received christ with all his heart, he could refrain no longer, but would testify his belief also, and be numbered in the Church of Christ, by this solemn ceremony, he would be numbered and taken for one of Chrystes Church. And here we have to consider the property of faith, wherein two things are to be noted. First, that faith cannot long lie hide, but after that it hath conceived Christ in the mind, and hath instructed the whole man with the knowledge of Christ, it will show also forth itself, and by outward profession of name, be separated from others, desiring to be graffed in Christ, and to be consecrated to him. For it knoweth that God is a jealous God, which will not suffer any other religion among his people. It knoweth that jesus Christ chose him a peculiar people out of all the world, whom he will have to give themself only to him. Therefore it frameth itself to his lore, and desireth nothing so much, as to be seen of all men, whereas it knoweth it hath to rejoice in none but Christ alone. These things reprove the sluggish minds of the men of our days, which are ashamed of Christ, and say, that faith may be dissembled, if there be like to ensue any danger by the confession thereof. Howbeit there were many things which might have feared the Aethiop from being baptised, for as much as he knew that both Queen Candace, and all the people of her Country, were far from the knowledge of Christ, which thing threatened him manifest peril, both of his estate and goods. But his mind incensed with the lively faith of Christ, overcometh and bursteth through all impediments, in whose heart undoubtedly was written by the suggestion of the holy ghost, that saying of Christ: 
Marc. 8.  whosoever shall be ashamed of me and of my words, in this adulterous & sinful generation, of him also shall the son of man be ashamed, when he shall come in the glory of his father with the holy Angels. Moreover, this also is one other property of faith, that although the Eunuch thinketh he hath obtained in Christ all the treasures of God's grace, and the infallibe certainty of salvation, yet for all that, he judgeth not the use of baptism to be unprofitable or superfluous. For faith knoweth, that Christ hath ordained nothing unprofitably or in vain, because it knoweth that he is the eternal wisdom of God the father, in whom are hidden all the treasures of knowledge. It knoweth also that the corruption of our flesh hath need of many things, 
Col. 1.2.  and that it scarcely can be compelled with many provocations, to take the way of salvation. Whereby it appeareth that they are void aswell of the knowledge of Christ, as of themself, that use to despise and reject the sacraments. For although by faith in Christ, we attain to whatsoever things are necessary to our salvation, yet because of the inclination of our flesh, it is profitable that God's benefits should be confirmed with outward seals, and that by them we should be admonished of our duty, whereof oftentimes we are forgetful.  
But Luke bringeth forth the other person of this act, that is to say, 
ij. Philip requireth the confession of his faith.  Philip, which by and by obeyed not the Eunuch, lest he should seem to have yielded unto him, because of his dignity or humanity, but he requireth of him first the confession of a true faith, saying: If thou believest with all thy heart, thou mayest. He hath therefore a respect to his faith, and will have it void of all guile and dissimulation. By which example we are taught that the sacraments aught not to be profaned, that is to say, to be given to the faithless. For where they be the badges and cognizaunces of the Church of Christ, it becometh not them to wear them that are strangers fro the church, because such for the more part are dogs and hogs, before whom, Christ forbiddeth us to whoorle pearls. 
Math. 7.  And if we consider the commandment of Christ, it shall appear, that the Apostles first aught to teach, and then they that believed their doctrine, should be baptized. For he saith: Teach you all Nations, baptizing them in the name of the father, and of the son, and of the holy ghost. etc. 
Math. 28.  Yet let no man think we support or maintain the madness of the Anabaptistes. For they err and keep a pernicious coil, while they draw that to the infants of Christians, and rashly keep them from baptism, which is only to be observed in strangers from religion, and those that are of a full age. For we affirm that such as ●e strangers from the church of christ, (as were sometime the jews and gentiles, and as are at this day, the jews and Turks, and other such like) aught not to be baptized, unless we will to grossly pollute baptism, until they have made profession of their faith. But the reason of infants born of Christians, is of a far other sort and case. For these are accounted among the children or household of the church, by reason of the law of covenant. They be holy, and Christ commandeth them to be brought unto him. It is also manifest, that they please God, because their Angels always see the face of the father. And although our capacity cannot conceive their state and condition: yet Christ testifieth they have faith. And that they have the holy ghost, both the examples of john the Baptist, and others do teach us. Wherefore, to deny baptism unto them, is no small impiety, and a point of boldness more than monstrous. Howbeit, because we have entreated hereof in other places, let this little suffice for this present.  
Further, let us see the confession that the Eunuch made, which in marvelous brevity, 
iij. The confession of the Eunuch.  comprehendeth things of most importance: I believe (saith he) that jesus Christ is the son of God. This confession is much like to that that Peter made in the name of all the Apostles. 
Math. 6. john. 6.  He attributeth unto Christ, whatsoever is spoken of him in holy scripture. Yea, if the matter be narrowly marked, it comprehendeth all the articles of our faith or Creed Apostolical. For he acknowledgeth him to be God, no doubt, that God, which the Scriptures say was Creator of heaven and earth. He confesseth no such God, as the jews and Turks do, but such an one, as hath a son, born of himself, coeternal and consubstantial with him. He believeth that this son was incarnated, as may be gathered of the things which he read in Esay. Further, he believeth, that the son of God is Christ, that is to say, anointed, wherein he understandeth his kingdom and Priesthood. Unto the Priesthood belongeth all the passion of Christ, where he offered the sacrifice of his body and blood for the sins of the whole world. In the name of Kingdom, is contained his glorious resurrection; whereby he overcame death: also his ascension, whereby as by a most gorgeous triumph, he entered into heaven, and is sitting on the right hand of the father, which declareth him to be a most mighty king, to whom all power is given in heaven and in earth, and which shall come again to give judgement and sentence upon all flesh. But he that confesseth Christ to be a King, must needs also confess that he hath a Church, wherein he reigneth and governeth. This Church is the Communion or fellowship of all Saints, to whom Christ hath committed his inestimable treasures, to say▪ the forgiveness of sins, the resurrection of the flesh, and fellowship of eternal life. These mysteries, I say, this short confession of the Eunuch comprehendeth. Whereby we are taught what an one, we also should acknowledge and confess Christ to be. It is well to be considered how confession of mouth is joined with faith of mind. For we have before this declared▪ how these two must of necessity be coupled together, and Paul expressly teacheth the same, where he saith: This is the word of faith, which we preach. For if thou acknowledge with thy mouth▪ that jesus is the Lords, and believe in thy heart, 
Rom. 10.  that God raised him up from death▪ thou shalt be ●a●e. For to believe with the heart i●stifieth, and to acknowledge with the mouth, maketh 〈…〉.  
Now when Philip had got of the Eunuch that he chief desired, 
iiij. The Eunuch is baptised.  by and by without any ●ariaunce, he went down with him into the water, and there baptizeth him. Where we have to consider, how baptism is ministered in common water, whether it were river, or fountain, as Jerome thinketh I know not. Neither is there any mention made of new hallowing it, or of salt sprinkled, or of oil, or of exorcism, and many such like, as the superstition of Popes, in the ages following brought in. For Philip knew the example of john, which had baptized in the river of jordane. He knew also, that by the ordinance of Christ, all water was consecrated to the use of baptism, and had no need of new purging, and conjuring. Away therefore with the wicked and peevish inventions of most bold merchants, which would have religion to serve for private honour and gain. Yet I would none by these examples should take occasion every where to baptize in fountains, or rivers. For as we confess it may be godlily done, if necessity so require: so where Churches be appointed, all things aught to be done decently, and according to lawful order, 
1. Cor. 14.  lest liberty bursting out into unbridled licence, disturb both discipline and unity of Churches.  
It remaineth to tell of the end of all this history, 
The sudden departure of Philip.  which comprehendeth the departure of Philip, from the Eunuch, which Luke showeth was after a miraculous sort. For when they came out of the water, the spirit of the Lord caught Philip, and the Eunuch saw him no more. God would by this miracle confirm the faith of the Eunuch. For after this sort he might understand, that nothing was done in all this business by chance, but all things through the providence of God. Let us see what they both did, after they were separated.  
Luke saith, the Eunuch held on his way, rejoicing. 
The Eunuch complaineth not of Philip's absence.  Then he complained not of Philip's so sudden departure, neither carefully inquired after him, and much less detested him, as though he had been some crafty Apostle, or juggler. Hereof must be gathered no argument of any inconstant, or unkind mind. But whereas he was now endued with faith, and taught by the holy ghost, who according to Christ's promise, brought all things to his mind, and by his testimony confirmed the doctrine of faith which Philip had taught him. Therefore he could easily settle and quiet his mind. By which example we learn that we must not so stick to the ministers, that when they are go, we must despair in matters of faith and religion. Let us acknowledge them as God's coadiutours, and stewards of the mysteries of God, by whom he giveth us faith. Again, 
1. Cor. 3.4.  let us understand, that the spirit of Christ, truly supplieth the duty of a Teacher, and that Christ will not fail us, although he sometime take them away, to whom we know we are much bound. 
john. 3.  For God's spirit can be bound neither to people nor places, but bloweth where him liketh.  
Moreover, the fruit of faith which the Eunuch received, is declared, 
The fruit of faith is the joy of the conscience.  where Luke saith: He held on his way greatly rejoicing. So before he written that great joy was made in Samaria, when Philip had preached the Gospel there. The joy of a faithful mind must hereby be understanded, which useth to spring of the peace and quiet of conscience. For after Christ is received by faith, than man understandeth that God the father is reconciled unto him, whose wrath and horrible judgement he was before afraid of. And as that peace of God (as Paul beareth witness) passeth all understanding: so it chaseth from the mind all the 〈◊〉 of 〈◊〉, it altereth the whole mind, and maketh us to be without all ●ea●e, in the 〈◊〉 of all afflictions. For this is the saying of all those that are faithful▪ If God be with us, who can be against us? Who shall lay any thing to the 〈◊〉 of Gods choose▪ 
Rom. 8.  It is God that justifieth us, who is it that can condemn? For they know that the gates of hell, are not able to prevail against that lively rock, on whom they are builded. Therefore because the Eunuch had obtained this surety of a quiet mind, he returns home with greater joy than if he had got the great treasure of kings, or if he had returned to Candace, with the triumph and victory of the greatest enemies of Aethiopia. For what riches deserve to be compared with the treasures of the kingdom of heaven? Or what victory is there so great, as that which the faithful have got by jesus Christ against the devil, and hell? If princes in these days were as desirous of this victory, as they are of the Kingdoms and vain glory of this world: then would they also more rejoice, and the world also should be in better case.  

The painful industry of Philip.  But let us return to Philip, which was found at Azotus, and from thence passing a long by the sea coast, preached the Gospel to all the Cities in these quarters, unto Caesarea, where it seemeth he took house to devil in, because Paul hosted there, as we may see in the xxj Chapter. You shall mark diligently the fervent and great desire that the men of the primitive Church had, to set forth the kingdom of Christ. For although Philip had travailed greatly, in converting Samaria, and now might greatly have gloried in converting the great man of Aethiopia, yet he thinketh not he had done his duty, but enjoineth himself fresh labours, and refuseth not to undertake new dangers for Christ's sake. We see the like desire in Paul, who having laboured more than all the Apostles, 
1. Cor. 15. 2. Cor. 11. Rom. 15.  yet holdeth on his course with great fervency. These things reprove the sloth of our days, where all sorts and states of men, as soon as they have born a little brunt, make holiday for any more they will do: as though it were at our disposition and liberty, to start from the calling of God, and the duty committed to us. Furthermore these things teach us, how vain the enterprises of the wicked are against the doctrine of Christ. For the more they rage, the more the truth shines and overcometh. Yea, in the time of persecution, by their means and diligence it is most opened and set forth, who before seemed dastards and cowards. Hereof have we an example in Philip, of whom there was no mention made almost, while the Church was in quiet at jerusalem, but that we heard he was numbered among the Deacons. But now being become an outlaw, and banished man, he winneth Samaria unto Christ, he sendeth the Eunuch whom he converted, into Aethiopia, to be an Apostle, and spreadeth the Gospel over all jury. Thus useth God to frustrate the attempts of his enemies. Therefore no man aught to be offended at the menaces of tyrants, which now a days threaten destruction, to the Gospel and to our Churches. But let us rather trust in God, who is both able to save his elect in this world, and to make them coheir with Christ, in the world to come: to whom be praise, honour, power, and glory, for ever. Amen.    

The ninth chapter upon the Acts of the Apostles.  

The lxiij Homely.  AND Saul yet breathing out threatenings and slaughter against the Disciples of the Lord, went unto the high Priest, and desired of him letters to carry to Damascus to the synagogues: that if he found any of this way (whether they were men or women) he might bring them bound to jerusalem. And when he journeyed, it came to pass, that as he was nigh to Damascus, suddenly there shined round about him a light from heaven, and he fallen to the earth, and heard a voice saying to him: Saul, Saul, why persecutest thou me? And he said what art thou Lord? And the Lord said, I am jesus whom thou persecutest. It is hard for thee to kick against the prick. 
THat saying of Christ is very notable: 
john. 6.  Not man cometh unto me except my father draw him. And it is not unlike unto that other, where he sayeth to his Disciples: 
john. 15.  You have not choose me, but I have choose you. For both o● them teach us that salvation, and whatsoever belongeth thereto, cometh to us through the mere grace of God, and that nothing is to be ascribed to our works or merits. Hereof there are many examples, among which this one is notable, which of late we saw in the Aethiop, unto whom Philip a Preacher of true salvation, by the mere benefit of God was sent, when he thought not of it, much less seeking after it. Yet because it is reported that he was endued with certain singular gifts, lest any man might think that he attained to salvation, through the merit of them, the history of Saul converted unto Christ, is of purpose set after his conversion, whom jesus Christ doth not only provoke and draw against his will unto salvation, but (as it is said in the Parable of certain guests, Luke. 14.) compelleth him to come in. And surely Luke so reporteth all this history, that every man may see, nothing is here attributed to the merit of man, but that salvation cometh unto Saul by the benefit of Gods only grace. Yea, Paul himself plainly teacheth, that this ensample is to be referred chiefly to this end, where he saith that he was therefore called and cut of, even in the middle of his tyrannical enterprises against the Church, that jesus Christ might show on him first all clemency and mercy, for an ensample unto them that should believe in him. 
〈◊〉. 1.  And in another place he confesseth he is unworthy the name of an Apostle, if we respect his merit or desert, 
〈◊〉. 15.  but that he is by the grace of God whatsoever he is. Howbeit, whereas there be in this history, many things most worthy to be known and considered, it shall be profitable for us to examine all the points and circumstances thereof. And at this present Luke first propoundeth the description of Saul, and then he beginneth the history of his conversion.  

1 The description of Saul being a persecutor.  Luke is very diligent in describing of Saul, because by his description, both God's power & goodness is the more evidently known. First he declareth his disposition and nature, where he saith: he breatheth out threatenings and slaughter. His mind therefore was inflamed and incensed against the Church, a sign and note whereof he had given before at the stoning of Steven, and when he did make havoc of the Church at jerusalem, as hath been declared heretofore. Yet now seeing he prevaileth nothing, but that the Church spreadeth every day further and further, he conceiveth such a fury and rage in his mind, that he can do nothing now, but breath out and dream of cruel threats, bloody slaughters, and destructions. For as we said before, such is the nature of tyrants, and the enemies of the Church, that after they have once tasted the blood of the godly, the more they rage, and like beasts have cast from them all sense of humanity, and are not able to put away that rage of mind that they have conceived, unless they be tamed by the mighty hand of God. Examples of this cruelty is everywhere so be seen in histories. The consideration of them serveth us for this purpose, to make us understand what to hope for of the tyrants of these days, whom we see now so used unto blood, that they thirst after it more cruelly than any Tigers. Whom surely unless the Lord tame, no man's force or reason can mollify or appease.  

Saul hath power given him from the high priests.  But because rage's of mind must be fenced with armour, Saul provideth him of that also. For it is said, he went unto the high Priest, of whom he received letters to the synagogues of Damascus, whereby full power was given him to bind as many as he could find to be Christians. Whereby we gather that matters of religion the same time were committed by the Roman Presidents to the high Priests. For they being blinded in gentle superstition, as it is credible, that they were soon wearied with the daily controversies about religion: so they sought all means whereby to rid themselves of such encumbrances, and to lay the envy and hatred of the people upon others necks. This occasion fallen out as the Bishops would wish it, whose advantage and honour came in peril, by preaching of the Gospel. Saul therefore guarded by their authority, and taking to him complices, and ministers of his mischief, goeth to Damascus, for that he understood the kingdom of Christ began to spring and flourish marvelously in that place. This thing teacheth us that Bishops will always be the grievousest enemies of true religion, and Christian doctrine, who by their study and diligence, aught most to set it forward: For assoon as they begin, to convert religion into lucre, they can then abide the light of the truth no longer, which reproveth their naughtiness. That these bishops were such, is more evident by the history of the Gospel, than needeth any long demonstration. What we may therefore hope for of the Prelates of our days, he shall easily perceive that well marketh their covetousness and ambition. In the mean season we have to consider the profane cowardliness and sloth of Princes and Magistrates, who because they pass little of religion, will get them no envy or hatred for religion sake. And yet lest they should seem Godless and void of religion, they commit such matters, to Popes, Bishops, and Cardinals, getting themselves by this pretence, a great estimation of godliness, and seeking an excuse against them that might say they were persecutors of the truth. For they say such controversies belong not unto them, and persuade themselves, that they cannot do more godly, than to commit all such matters unto the heads of the Church. In which judgement they are marvelously confirmed, by the counterfeit Bishops. For by this means, they challenge to themselves all power to judge of religion, whose ambition and covetousness would fall to the ground, if the doctrine of truth were not extinguished. But God which will not let this train and craft go unrevenged, shall full sore punish them, and the Bishops of the jews together. And this pretence shall not excuse Princes, forasmuch as the charge of the Church, and hearing of matters in religion pertaineth unto them. 
Deut. 17.  For to this end and purpose was the book of the law delivered to the king. And the Prophet teacheth us that Kings aught to be Nurses of the Church. 
Esay. 49.  And we want not most notable examples of Kings, which because of their setting forth of the truth, and maintaining of the Church, have purchased to themselves singular commendation.  
But let us also consider what saul's end and purpose was. 
saul's end and purpose.  It was this, that whosoever he should find men or women, 〈◊〉 Christ's profession, he should bring them bound to jerusalem▪ There was therefore no difference of sex with him. And surely he that was become so cruel, spared no age neither. For he was now purposed to make all the Christians away, and so utterly to extinguish the name of Christ. The cause of this cruel attempt, he declareth otherwheres to be the zeal of his old religion, which he thought by all means was to be retained and defended. For it is manifest, he was a Pharisey, and himself confesseth many times, 
Acts. 26. Philp. 3. Galat. 1  that he persecuted the name of Christ and his Church, even for the love that he bore to the law. Let us here first observe, how much God suffereth the wicked to do. For Luke showeth that these things were attempted against the Disciples, and Christian women. But so the Lord had foreshowed, that it should be judged a God's service, 
john. 16.  to kill any that believed in him. And the Apostles wa●ne us 〈◊〉 many times, to th'intent that we be not offended at the storms of persecution, and at the Crosse. For why should we in these days wish ourselves a better state or condition, than was in the time of Christ, his Apostles and the primitive Church? Moreover, saul's example teacheth us how little a preposterous zeal in religion, which men sometimes conceive of humane traditions, without the prescript of God's word, availeth to attainment of salvation. For the more fervent Saul is herein, the farther he recedeth from Christ, which is the only way of salvation. The more he striveth for the righteousness of the law, the farther he is from the righteousness of Christ, which alone defendeth us from the judgement of God. And that that cometh to pass in Saul, the same he testifieth came to pass in the jews. For he saith they burn in zeal towards God, but not according to knowledge. Where they fallen into this inconvenience, that while they would establish their own righteousness, 
●om. 10.  they lost the righteousness that is in God. The same may be affirmed of the Monks, but that the most part of them are more given to their belly and to idleness, than to religion. Yet may this most truly be said of Tyrants, that the more constantly they labour to keep the religion of their forefathers, the more fervently they persecute the Gospel. Here is that hurtful error of there's confuted, which think those things that are done against God and his true religion, may be excused by zeal of godliness. As though God had given us the rules of his word in vain, and that they aught not chief to be observed, as we have elsewhere declared. Furthermore, here is to be considered both the goodness and power of god, who could not only make so cruel a Wolf suddenly tame, but also a most faithful Shepherd of his flock. Let no man therefore rashly despair of any man's salvation, or of the Church, seeing God can both suddenly change the minds of men, and make them defenders of his Church, who even now it seemed would have destroyed the same.  

2 The history of saul's conversion. The time, & the place.  Let us come to the history of saul's conversion, which Luke setteth forth in lively colours. And beginning with the time and place: And when he journeyed (saith he) it came to pass, as he was nigh to Damascus. Therefore when Saul was in most hope of good success, and bringing his matters to pass, then ●oth Christ withstand his attempts. Now he beholdeth Damascus before his face, & perhaps as a wolf having espied his prey, casts in his mind terrible cogitations, how he might soon ravish. Christ's sheep. Mark h●●e the counsel and usage of God, which many times suffereth his enemies to range so far, that they seem scarce a nail breadth from the mark of their purpose. Which thing is the cause that the Christians, whose destruction the tyrants conspire, sometime conceive great and horrible terrors of mind. And such terrors it is like they of Damascus were in, when they herded that Saul came, and was almost in their necks. But thus useth God to do, both for that he will the more gloriously show his power against the wicked, and teach the godly not to be afraid nor fear, when they see themselves beset round about with their enemies. So he suffered Pharaoh to go so far, that the Israelites began to devise, not how to escape, but how to be buried. But when with open mouth like a Wolf, he would have swallowed up Israel, God suddenly destroyed him. Many things of like sort might be rehearsed, if time would serve. But this aught to be the use of them all, that we prescribe God no time, who will let no opportunity by any means escape, whereby to bring his doings to effect. But let us observe that saying of the Prophet: Tarry thou the Lords leisure, 
Psal. 27.  be strong, and he shall comfort thi●e heart.  
Furthermore, the evangelist declareth the manner of his conversion, saying: 
The manner of his conversion.  Suddenly there shone a light round about him from heaven, and he fallen to the ground, and herded a voice saying unto him, Saul, Saul, why persecutest thou me? This is a terrible sight to man's senses, yet such as sufficiently teacheth us, that these things were easily done of the Lord. For he sendeth a light from heaven, as it had been a lightning, which was as easy a thing for him to do, as to send out and call back the son again. He would have this light suddenly to appear, to the end the cruel Wolf, might be the more feared, which in his greedy famine, had after a sort, already devoured the church of Christ. Unto these flashing of light, was added a voice, in steed of a thunder, and suddenly smiteth him to the ground, when he least feared any such thing. These things teach us how easy a matter it is for God to beat down the enterprises of his enemies. For where he is the Lord of hosts, he can arm all things against them, and there is none so despised a creature, but is able to punish those, whom God will have punished. So he once sent water suddenly, and destroyed all the world. Upon Sodom he rained fire and brimstone from heaven. The haughty and stout stomached Egyptians, he brought down, one while by darkness, one other while by swarms of flies, sometime by the hopping of filthy frogs, sometime by twinging and biting of Lice. Antiochus and Herod he killed with worms and vermin that bread of their own flesh. He killed Saul the Tyrant with his own sword. I let pass an infinite number of like sort, because this fall of Saul, may serve in stead of many examples. It shall profit us well to behold him. What do the letters procured from the high Bishop profit him being now suddenly fallen? What availeth the power granted by his authority, against the Christians? Can he be held up by the ministery of that guard of his, that he brought with him? Not, with what engines and weapons lieth he overthrown that even now seemed an other Enceladus? Then was no clap of thunder as yet herded, no rattling of clouds among themselves, no renting or reaving with fall of thunderbolt. Only a light from heaven flashing in his face, and the voice of Christ sounding in his ears, so striketh him both in body and soul, that he lieth wide open and yieldeth to Christ his Conqueror, whom a little before he meant to put clean away out of all men's remembrance. As these things serve for our consolation, against the wicked enemies of Christ: so they must be applied to our instruction. For they teach us how unprosperously the pride of them succeedeth, which seeing every day the examples of God's power & Majesty, dare yet stout, and wax fierce, against God and his word: which I judge to be one of the chief arguments of our corruption, when we puffed up in affiance of well favouredness, kindred, dignities, or riches, forget God, who can so easily pull down our proud stomachs. Let us rather acknowledge God's power, and humble ourselves willingly under his valiant hand, lest we prove to our utter loss and hindrance, how much he is able to do.  
Now let us behold Saul thus lying prostrate along, 
The effect.  who hearing a voice from heaven, asketh: Who art thou Lord? He heard he was cast down by him whom he persecuted, and yet he asketh who he is. Yet is this saying a token of an humbled, and assuaged mind. Which would God we might see in these days, in those whom God useth to cast down, either by sickness, by poverty, or other affliction, or calamity, and yet acknowledge not the Lord, nor that God hath cast them down.  
But because Saul showeth himself now to be somewhat meeker, 
They are Christ's enemies, that persecute the Church.  the Lord doth vouchsafe to make him answer, saying: I am jesus whom thou persecutest. It is hard for thee, to kick against the prick. Which answer standeth in two points. In the first, he teacheth who he is, and also reproveth him of his heinous offence, as though he should say: Thou thinkest thou goest about to persecute men, and such, who as they are hated of all men, so have they no revenger or defender amongst men. But they are not without a revenger, neither dost thou persecute them alone. For I am that jesus whom they profess, I reign in heaven, and diligently observe their condition and case. I long since promised to be their patron and defender: yea, such familiarity is between me and them, that I think it done to myself, whatsoever thou dost to the lest of them. etc. Hereof may be gathered a general doctrine: that whatsoever is done to them that worship Christ, the same is done to Christ. For it is his saying that is read in the Prophets: 
zach. 2.  He that toucheth you, toucheth the apple of mine eye. And Esay in the lxiij chapter, speaking of the benevolence of God toward his people, amongst other things saith: In all their afflictions, I am afflicted. Let this serve for the instruction of tyrants, that they forget not how they have Christ their enemy, while they persecute the Church, who shall one day bruise them with a rod of iron, 
Psal. 2.  and break them in pieces, like a Potter's vessel. Again, let the Godly take comfort hereof, that in tribulation they have Christ a companion, 
2. Tim. 2.  with whom if they suffer, they shall one day reign.  
In the other part of his answer, he layeth a punishment before their eyes, 
The punishment of persecutors of the Church.  saying: It is hard for thee to spurn against the prick. He useth a Metaphor or translation taken from Oxen or Horse, which if they wince against the Goad, they do not only not prevail in so doing, but also prick themselves the deeper into the flesh, and are occasion of their further hurt. The Lord threateneth the same shall come to pass in Saul, and in all other, which after his example persecute the Church, that is to say, that their attempts shall not only be in vain, but dangerous and hurtful also for the beginners. For the Church of Christ is the heavy stone, in lifting up whereof, 
zach. 12.  no man shall try maystryes without some hurt, as God promises by his Prophet. And there want not examples whereby to prove the same. For hereto belongeth the story of Pharaoh, which spurning against the prick, hath renowned the waves of the red sea, with his, and his people's destruction. The same judgement tried Sanheribe, who warring with God, and the people of Israel, by the hand of one Angel, lost his whole army, bags and baggage. Of Antiochus, and Herode, we spoke ere while. To whom may be joined the Emperors of Rome, as many as after Christ's time persecuted the Church, and within short space bought their cruelty full dear. To these if we join the examples of God's judgements, in our days, against the enemies of the Church, we shall say, that the truth of this sentence which Christ here pronounceth is infallible. To us this must be the use of all these things, that we fear not the power of the world, and persecution of tyrants, nor be not therewith discouraged. For that very Christ liveth still, and will not forsake his Church, which he hath promised to be with, unto the end of the world: to him be blessing, honour, power, and glory, for ever. Amen.   

The lxiiij Homely.  AND he both trembling and astonied said: Lord, what will't thou have me to do? And the Lord said unto him▪ Arise, and go into the City, and it shall be told thee what thou must do. The men which journeyed with him stood amazed, hearing a voice, but seeing no man. And Saul arose from the earth, and when he opened his eyes, he saw no man. But they led him by the hand, and brought him into Damascus. And he was three days without sight, and did neither eat nor drink. 
AS Saul before he was converted unto jesus Christ, with great cruelty persecuted the name and Church of Christ: so God chose him, to set forth in him a peculiar ensample of his grace and goodness, teaching us hereby that we have nothing that we may glory in before God, but that both our salvation, and whatsoever things else, help us to the attaining thereof, aught to be referred to God's mere goodness & grace. For although all men bear not like hatred against Christ's Church as Paul did, and that God compelleth not all men by open force, to take the way of salvation: yet are all men in one state and condition, so that they must be drawn and converted by the mighty power of God. For if we consider man, as he is ruled and led by natural lore and reed, 
1. Cor. 2.  we shall well perceive he understandeth not the things belonging to the spirit of God. Wherefore where the understanding is corrupt, the will must needs be evil and corrupted, which bringeth forth the impure and wicked desires of the flesh: so that God truly said in the beginning. 
Gene. 8.  The inventions of man's heart, are evil even from his childhood. But where by reason of sin, all our power is so weakened, that of ourselves we be not able to think well: It well appeareth, that no man either would or could earnestly think of his salvation, except he were illuminated, drawn, & mollified by God, although some men's corruption is more manifest and notorious than others. But because in saul's conversion, there are many other things, which serve for our information, Luke standeth diligently upon the description thereof. And at this time, because he hath declared the first act or doing, he rehearseth the effect of this hard encounter, and divers other things incident to the same.  
He comprehendeth in few words a marvelous effect of god's punishment in Paul. For (saith he) trembling and astonied, he said: Lord, 
1 The effect of Gods chastyning.  what will't thou have me to do? And the Lord said unto him, arise, and go into the City. etc. We have in this place diligently to consider, both God's person, and Paul's. And first in Paul, we may see a token of a mind greatly humbled, and ready to all kind of obsequy and serviceableness. For now he doth vouchsafe to call him Lord, whom before, he hated worse than a dog, or Toad. And of his own accord, inquireth what his will and pleasure is, following those servants, which of a dutiful, and diligent readiness to please, use to prevent their masters commandment, before they hear it. Hereout we may gather two things belonging to our instruction. First, whosoever feel God's hand chastyning them, 
The duty of them whom God chasteneth.  are admonished of their duty. Let them acknowledge that God like a father punisheth and beateth them, to the intent to amend them, and correcteth those that be his, lest they should be condemned with the world, 
1. Cor. 11. Psal. 94.  that will not repent. Which is the cause that the Prophet pronounceth him happy or blessed whom the Lord chasteneth. Again, let them acknowledge him to be their Lord, and earnestly enserch after his will, that they may know how to get his favour and good will. This is the property of Gods elect, who think nothing more grievous and intolerable, than to perceive God to be offended with them. But the reprobate be of a far other opinion, who although sometime they be compelled to obey and yield unto God, yet they fret and fume, and by many arguments, declare they do it against their wills. Wherefore they by and by return again to their nature, and to their old wont, scarcely intermitted. The Scripture showeth examples hereof in Pharaoh, and Saul the king. With whom may be numbered the Bishop's servants that were sent to apprehend Christ, who though they were smitten to the ground, by the power of his word, yet they by and by rose again, 
john. 18.  and laid wicked hands on him▪ whom they aught to have acknowledged for their Lord. Let us therefore do as Paul did, as often as we be cast down by sickness, oppressed with poverty, or become prays to our enemies, or be any other ways troubled or molested, and let us say with the heart: Lord what will't thou have us to do? And so shall those things turn to our health, which seemed to us to be very hurtful.  

Chastisement hath place in matters of religion.  Secondly, this example teacheth us how necessary a severe kind of correction, is sometime in matters of faith and religion. For we see many of such a property and condition, that unless they be constrained by force, they will not yield unto the word of God. Wherefore Christ, commanded that some should be compelled to come to the heavenly marriage. Of which number it is more evident that Paul is one, 
Luke. 14.  than needeth great declaration. Therefore it is no small error they hold, which cry out that no man aught to be compelled in matters of faith and religion, because God only hath power and authority over the mind of man. For to grant that it belongeth to God alone, to inspire, to draw, and to give faith, yet we know again that God commandeth false teachers to be convinced both by arguments and Scriptures, 
Deut. 1●.  and also to be bridled by the sword of the Magistrate, if they wax obstinate and incurable. By the same reason superstition, false worship, and blasphemy is commanded to be made away. For it were an absurd thing to punish them which lie in wait for our bodies and goods, and let them scape free, which wickedly deface the glory of God, and lay snares of damnation for men's souls. There are examples everywhere of them, which being restrained through severe chastisement, have ceased after that from their blasphemy, and have been brought to knowledge of the truth. But as in all other things, so herein chiefly we wish all wisdom and moderation to be used.  
But let us hear Christ, who by and by showeth himself courteous and friendly to him, 
Christ turneth not from him that humbleth himself.  whom he seethe so ready to do his commandment. For as the father in the Prophets crieth: Return unto me, and I will return unto you: so we read in the Gospel, that he calleth all unto him that are heavy laden, 
Math. 11. john. 6.  and openly testifieth, that he will refuse none that cometh unto him. He commandeth him to go into the City, that he may there learn of Ananias, what he hath to do. Two causes may be rendered of this commandment. For God by this means trieth Paul's modesty, while he sendeth him to them, whom not long before he meant violently to say hold on. And also procureth hereby an authority and dignity to the ministry of his word. For where he knoweth that men oftentimes contemn it, he teacheth us therefore that the use thereof is necessary to the attaining of salvation. This we saw in the history of the Aethiop, whose heart where 〈…〉 illuminated by the secret working of his spirit, yet would he use the ministery of Philip to do the same. And now although he vouchsafe to talk with Saul, yet he sendeth him to Ananias, to learn the mysteries of faith and salvation, and by his ministry to be baptized and taken into the fellowship of the Church. Whereunto that also is like, that hereafter we shall hear told of Cornelius the Centurion, whom God admonisheth by an Angel sent unto him, to send for Peter, and to be taught of him. These things teach us, that we must not think the ministry of the word unprofitable and superfluous, and that we must look for no Angelical or heavenly revelations to instruct and teach us. For where the Lord will have us to be taught by the Scriptures, and preaching of the word, whosoever contemneth the same, declareth plainly that he is unworthy of his kingdom, and shall never come to the knowledge o● the saith. For why should God vouchsafe to teach a despiser of his order after a new sort? Therefore this saying of Paul standeth sure: 
Rom. 10.  how shall they believe if they have not heard? how shall they hear, without a Preacher? Again, that saying of Christ: They have Moses and the Prophets, 
Luke. 16.  whom if they will not hear, neither will they hear those that rise from the dead, to declare their salvation. We are admonished also, that none be he never so simple a Minister of Christ and his word, aught to be despised so he be lawfully ordained, seeing that singular vessel of God, Paul, is sent to Ananias, of whom till this time, no mention hath been made. For the authority of God's word dependeth not upon the dignity of man, but standeth in his full strength and force, whatsoever he be whom God sendeth to us, to teach and preach his will.  
Furthermore, 
2 Paul's companions.  Luke enterlaceth among these premises a short treatise of Paul's companions, whom he saith to stand amazed, and to have heard a voice, but to have seen no man. But if we hearken to Paul declaring these things before Agrippa, it shall appear that they also in the beginning fallen down, and albeit they first ro●e again, yet they stood as men amazed in their mind, by reason of the great fear they were put in. Luke seemeth somewhat to vary from Paul's narration, whereas he says they neither heard the voice, nor saw any man. But here is no contradiction in these things. For here they are said to hear a voice, because they heard a sound and noise. And it is said, they heard it not, because they understood not what was said, and God would not have them understand the things that belonged not to them. Or else that that is spoken here of the voice, must be referred to Paul's voice only, which his companions herded, where they herded not the voice of Christ talking with Paul, as which pertained not to them. And thus seemeth Paul's words to mean, which are thus written in the twelve Chapter following: And they that were with me, see verily a light, and were afraid, but they heard not the voice of him that spoke with me. In this place is chief to be considered what remaineth for all them which join with the open enemies of Christ, 
The companions of the wicked are punished with the wicked.  and are partakers of their devices. For they are punished with them, whether they be servants, subjects or children. For all privileges of men must give place to that obedience, wherewith God hath bound us to him: and the authority of this saying shall remain firm and sure for ever: we must obey God rather than men. Therefore as many as for favour of men forget the duty they own unto God, deserve to perish with them whom they have loved more than God. These things teach us to avoid the company of the wicked, and if we cannot so do, at leastwise to take heed that we allow not their wicked enterprises with our consent, nor defend them with our authority. The fable of the Stork taken among the Cranes, is well known in the writings of the Heathen, which the Husbandman killed, pleading her innocency all in vain, because she was taken among the Cranes that cropped and eat down his corn. And Paul in another place pronounceth them worthy of punishment, that not only do evil, but which also consent to evil. 
Rom. 1.  Which things if we in these days would consider, we should less marvel at the manifold miseries of our time, for all men are faulty in contemning and oppressing the Gospel, whereas one sort cruelly persecute it, another sort busily seek the friendship and league of the persecutors, and others stand idlely looking on, and suffer those to be punished and oppressed, whom they aught to maintain and defend.  
But let us return to Paul, whose state Luke now describeth. And first he saith he rose up, 
3 Paul's state and condition  whereas Christ the Lord had given him power so to do. He addeth that when he had opened his eyes, he saw nothing, being blinded with the brightness of the light that came from heaven. Wherefore he cometh to Damascus, led by his companions, where he remained whole three days, and neither eat nor drank all the while. All these are no small tokens of a great fear he was strike in, both in body and mind. That that some tell here of Paul's being taken into paradise, we leave as uncertain, because we will not seem over boldly to affirm any thing.  

God turneth the enterprises of the wicked upon the devisers. Galat. 1  In the mean season it shall suffice that we mark how God useth to defeat the devices of his enemies, and turneth upon their own heads the things they procure against his faithful servants. Paul unto divers other seemed till this time, to see more than other, as who had profited more than many of his fellows, as himself testifieth otherwheres. But now he is blind both in body and mind, until he be illuminated of God. He cometh accompanied with his train of companions and servants, whom he had picked out to the end to bring the Christians bound to jerusalem. But himself is led by them more than captive and bound. Albina so it is very like he would have brought many to famine and poverty, but now he suffereth famine three days together, and knoweth not what to do. There are like ensamples everywhere in the Scriptures. So we see Balaam and Balaac deluded, while they heap blessings upon the Israelites, whom they minded with curses to overwhelm. So the Egyptians thrust them out of their country laden with their own treasures, whom they meant to oppress with perpetual bondage. So Saul ministered unto David every day matter of greater glory, while he seeketh his destruction. Hereunto is the story of Haman and Mardocheus to be referred, with infinite others, which confirm the saying of David, where he declareth that God from heaven laugheth at his enemies devices. 
Psalm. 2.  Let us therefore learn to acknowledge the power of our Saviour jesus Christ, and let us not fear the threatenings and enterprises of any of his enemies. Let us submit ourselves to him by faithful obedience, that we may hereafter be heirs with him in heaven, of the glory that he hath promised us: to whom be praise, honour, power, and glory, for ever. Amen.   

The lxu Homely.  AND there was a certain Disciple at Damascus named Ananias, and the Lord said to him in a vision, Ananias? And he said, behold I am here Lord And the Lord said unto him, arise, and go into the street which is called strait, and seek in the house of judas after one called Saul of Tharsus: for behold he prayeth, and hath seen in a vision a man named Ananias coming unto him, and putting his hands on him, that he might receive his sight. Then Ananias answered: Lord, I have heard by many of this man how much evil he hath done to thy Saints at jerusalem: and here he hath authority of the high Priests to bind all that call on thy name. The Lord said unto him: Go thy way, for he is a choose vessel unto me, to carry my name before the gentiles, and Kings, and the children of Israel. For I will show him how great things he must suffer for my name's sake. 
ALthough we aught diligently to consider the conversions and callings of all the Apostles, yet Paul's conversion of all others deserveth singularly to be marked: partly because it containeth in it a rare example of God's mercy toward sinners, and partly for that Paul laboured more than al● the Apostles, neither is there any other whose writings are more often alleged, either of the old writers or new, in matters of faith and religion. It is therefore necessary that we know who he was, how God called him and converted him, that we may have his doctrine in the more authority, which thing is the cause that Luke writeth his history so diligently. And hitherto he hath declared, how the Lord interrupted his fierceness, and horrible attempts, in the middle of his race and business, and that so forcibly, that he was fain to offer himself to the Lord, to be obedient and to be taught, being a while before, his grievous enemy. Hereunto he conveniently addeth how he is appointed to the office of an Apostle, which containeth a notable discourse between the Lord jesus Christ and Ananias, by whose ministery Paul was to be ordered. Every part whereof we will declare as far forth as God shall permit.  
First the Lord calleth Ananias, 
Ananias is called to give Paul his orders. Acts. 22.  that Paul may take orders by his ministery. And of Ananias Luke speaketh but little in this place, but Paul at large, where he commends him of his godliness, and saith he deserved among the jews, the testimony of a good, and an innocent man. Him the Lord certifyeth of his will, by a vision, and likewise prepareth Paul being in his prayers, by an other vision, worthily to receive Ananias. Here our Saviour Christ is well to be marked, which instructeth them both by evident visions. For hereby is perceived the ardent desire that Christ hath to the salvation of mankind, showed and declared in general towards all men, and especially in seeking the lost sheep, 
Luke. 15.  as himself elsewhere testifieth. Which thing as it is for our comfort, so it also serveth for our instruction, that we should travail rather to save sinners, than to destroy them, and not follow those, which glorying in their fervent zeal of God's glory, rashly reject and condemn all those, whom they see once to have swerved from the way of truth. Moreover we are taught, how expedient it is, that all things be done rightly & duly in the outward ministery of the word. For except the ministers be duly called, and well assured of their calling, and the hearers well prepared to receive their sayings, there can follow no worthy fruit and avail of their doing. For how shall they preach, except they be sent? 
Rom. 10.  Or with what arguments shall they be emboldened against the threats and enterprises of the wicked, which craftily have usurped and intruded upon the office of teaching? Again, if the hearers come not well minded, and prepared to hear the word of the Lord, then shall they receive that wholesome seed, either into the way, either into stony places, or among thorns, and there shall be many impediments that shall 'cause that they shall bring forth no worthy fruits. Wherefore Christ requireth honest minds, which will hold fast the seed they have once received, and being armed against all suggestions of Satan, 
Luke. 8.  the world and the flesh, bring forth worthy fruits with patience. And that we have need of diligent preparation hereto, every man may easily understand, that well considereth the corrupt nature of man. These things if we will well weigh and expend, it shall easily appear, why there is so much preaching in these days, with so little profit. For most part of the Ministers, without waiting for the lawful calling of the Lord, get into the ministery by unlawful means, for the belly sake: and they that will not seem the ungodliest of the hearers of the word, come unto it, more for custom sake, than of any earnest desire of amendment, being altogether like unto those, which in the Prophet, 
Ezech. 33.  said: Come I pray you, let us hear what word is gonefoorth from the Lord.  

Paul prayeth  Furthermore, we have also to consider Paul, whom the Lord speaking to Ananias, witnesseth to be in his prayer. This is to be understanded of the continual prayers he made, all the three days long, as easily appeareth by the circumstances, because there were many things, which might move Paul unto prayer. For he felt the horrible hand of God, which threw him down. He heard how he was accused from heaven, to be the professed enemy of the son of God. Then came to his mind the wicked enterprises, & cruelty that he had used against the name of Christ and his Church, also the banishments, chains, imprisonment, and torments, with the lamentation and crying of women and children, whereofhe had been the author. Yea, his guilty conscience, as yet troubled him. Then again the waiting for the promise of revelation and instruction, was able to stir him up to earnest prayer, and yet in this earnestness and diligence of praying, God disappoynteth him (as I might say) whole three days together. These things commend unto us an incessant earnestness of prayer, because there are as many and as urgent causes, to stir us up also thereto. For if we descend into ourselves, we shall find they are no trifling sins, whereby we have deserved God's wrath. We many times feel the hand of God's anger. The conscience of our wickedness oftentimes molesteth us. We are still in danger of all kinds of adversity. And if the thinking hereof be not able to kindle in us hearty and ardent prayer, then shall we worthily be called colder than iron or ice. 
1. Thes. 5.  Paul for these causes commandeth us continually to pray. And let us so remember to continued in prayer, that we be not overcome with distrust or impatiency, and rashly prescribe God any time to hear or help us in. For he sometime deferreth the help he promises us, not because he means to disappoint them, that trust in him, but because he will exercise and try our faith: Examples whereof we have both in Paul, in Abraham, in the woman of Chanaan, and in many others. Here therefore let us bend the force of our faith, and follow the example of that Widow, by whose importunateness, 
Luke. 18.  Christ saith the wicked judge was overcome. But, O miserable and unhappy wretches that we be, which as we scarce, take us unto prayer, in extreme necessity: so we by and by faint and give over, if God do not grant our petitions at the first, being very little mindful of our state who being servants, aught patiently to abide our lords leisure, and not imperiously to appoint him.  
But let us consider Ananias, 
Ananias fearfully draweth back.  which being overcome with fear of danger, putteth of the express and evident commandment of the Lord. For he saith: Lord, I have heard of this man by many, how great evil he hath done to thy saints at Jerusalem, and here he hath power from the high priests, to bind all that call upon thy name. He allegeth the testimony of others, lest he might seem to fear in vain. But it is a ridiculous matter to stand more upon the testimony of man, than upon the word of God. It is also ridiculous to rehearse saul's doings of others mouths before the Lord, as though he had hitherto been ignorant of them. But hereunto fear, a naughty and foolish Counsellor, useth to bring us, if we once take him to consult with, in discussing of God's commandments. Yet it appeareth by this example, that it taketh hold many times even of holy men, and faithful worshippers of God. 
Gene. 12.20  With this fear we read Abraham was so overcome, that he denied Sara to be his wife. Moses stricken with like fear, 
Exod. 3.4.  can scarcely be induced to take upon him the conduct and leading of the people of Israel. Elias the Prophet tasted of this fear, when after the slaughter of Baal's Priests, he wi●t not whither to fly for fear of jesabel the Queen's menaces and threats. jonas also deceived through fear, 
1. Reg. 19  promised himself more safety among the floods of the sea, and barbarous shipmen, than in the aid and vocation of the Lord Here might also be brought forth the examples of others, both Prophets and Apostles. But this is man's infirmity, for the which, no man is rashly to be condemned, because we see many tokens hereof appeared in Christ also, when the hour of his death drew nigh. We must take heed that we be not so overcome herewith, that we leave the charge enjoined us of the Lord But rather having a respect to the providence of God, 
Math. 10.  commit ourselves wholly to the will of God, as Christ teacheth his Apostles. Whereunto also are to be referred the general promises of God's help, which promise' them that walk in his vocation, sure and certain aid and secure. And herewith I believe Ananias also was confirmed, who although at the first, seemed somewhat timorous, yet he yieldeth to God being instant upon him, and the second time of commanding, he faithfully obeyeth him. 
The Lord comforteth Ananias.   
It is a singular consolation, wherewith the Lord comforteth Ananias wavering and fearful mind. Go (saith he) for he is a choose vessel unto me, to bear my name before the Gentiles, and kings, and children of Israel. For I will show him, how great things he must suffer for my name's sake. It seemeth there are two reasons alleged, wherefore Ananias aught not to fear, and both of them are taken of Paul's person. First he saith he is not a Tyrant and persecutor, as he was heretofore, but of the number of the elect, & hereafter should be a most valiant and faithful defender of Christ's name. Then that there is so little fear to be had of any persecution to be made by Paul, that rather he had to suffer many things for the name of Christ.  

The praise of Paul.  These words contain a singular and worthy praise of Paul, which we aught diligently to consider, both for that the excellency of God's goodness may the better be known, and also that we may understand how great authority Paul's doctrine is of.  

A choose vessel.  First he is called after an Hebrew phrase, the vessel of election, that is to say, a choose, picked, or culled instrument. For the Hebrues by this name vessel, understand all kind of instruments, vtensiles, or implements. And they use the Genitive case of the Substantive, for the adjective. Men are called the vessels or instruments of God, because God executeth his judgements by them. So Paul otherwheres calleth the elect, the vessels of glory and mercy, 
Rom. 9  and again the reprobates the vessels of wrath. And Senacherib, 
Esay. 1●.  by the same reason is called the rod of God's fury. Christ calleth Paul, a choose vessel, because he executed many things by him, yea, most wholesome works in setting forth the Gospel and the faith. In the mean season this word vessel or instrument teacheth us to remember our state and condition, that if we have any thing in us that is excellent, we should not think it to be ours, but learn to give all the praise and glory unto God, who hath vouchsafed to use their help. The reprobates and such, as want the knowledge of God, understand not this: therefore they attribute to their own power and wit, whatsoever is of any excellency in them. 
Esay. 1●. Dan. 4.  But how much such doing displeaseth the Lord, Senacherib the Assyrian, and Nabuchodonosor the Babylonian, abundantly testify. Paul much better weighed these things, which plainly confesseth, that he is by the grace of God, 
1. Cor. 3.  whatsoever he is. The same teacheth all Ministers, that they must arrogate nothing to themselves, or to others, but that they remember all effect and success of ministery cometh of the Lord, which giveth the increase. The consideration hereof, serveth very much to make men humble in heart and mind. For it maketh them to take heed, that they exceed not in pride or security, and so become the vessels and instruments of wrath.  

Paul appointed to preach the Gospel.  secondly, Christ declareth the end and use of this instrument, and showeth that Paul is appointed to bear his name, that is to advance and extol his name before the gentiles, and Kings, and people of Israel. He understandeth the preaching of the Gospel, whereby Christ's name useth to be extolled and celebrated, when repentance and remission of sins is preached in him. Here all Ministers are admonished of their duty. To them it belongeth to bear the name of Christ, that is to preach him to be a Saviour, King and Priest, and to declare that all things that appertain to our salvation, 
1. Cor. 2. Gala●. 6.  are in him. So Paul saith, he knoweth nothing but jesus Christ, and him crucified. The same, saith he, rejoiceth only in the cross of Christ. The same name did Peter carry, where he said there was none other name under heaven given unto man, 
Acts. 4.  in which he could be saved. Whereby we gather that they be not the ministers of Christ, but led with the spirit of Antichrist, that declare any other name wherein repentance and forgiveness of sins is preached. See concerning these men. 1. john. 4. Let Ministers remember also, that they must not carry this name into corners, but before Nations, Kings, and jews. For although we be not all Apostles, yet it appertaineth to all Ministers not to be ashamed of Christ, but to speak of the testimonies of the Lord (as David saith) before Kings and Princes: 
1. Pet. 2.  being ready to give an account of our faith to every one that asketh us. And with how great trust and diligence, Paul discharged the office committed to him of Christ, the Text shall declare. For he confesseth that from jerusalem and the coasts round about to Illyricum, 
Rom. 15.  he filled all Countries with the Gospel.  
Thirdly, 
Paul is most strong in bearing of the cross.  lest any man might think that so great a Minister of Christ was endued with any privilege of immunity, to escape always free, he maketh mention also of his afflictions. I (saith he) will show unto him how great things he shall suffer for my sake. Which words have in them no commination, but a promise. For first we know that Christ maketh them partakers of his glory, whom he doth vouchsafe to have partners of his cross. Insomuch that Paul afterward commends the Philippians for this cause, that it was given them not only to believe in the▪ Lord, but also to suffer for his sake. Further, he saith he shall be invincible, & promises him his succour and aid in bearing the cross. Paul himself shall be the best expositor of this saying, which writing unto the Corinthians saith: Of the jews, five times, received I every time forty stripes save one. Thrice was I beaten with rods: I was once stoned: I suffered thrice shipwreck: Night and day have I been in the deep sea: in journeying often: in perils of waters: in perils of robbers: in jeopardies of mine own Nation: in jeopardies among the heathen: in perils in the City, in perils in wilderness, in perils in the sea, in perils among false brethren. etc. See the place▪ 2. Cor. 11. and .12. Furthermore, these things teach us, that the Gospel can not be preached without the cross and tribulation. For this world cannot abide the light thereof, because the works thereof be nought. Therefore even as Paul in this place, 
john. 3  so Christ in every place admonisheth those that be his to bear the Crosse. Therefore they be most foolish of all other men, which think that in the ministry of the Gospel, the matter may be brought to pass without danger, and go about to please the world. Nay, he shall be little meet for this office and function, except he well have prepared himself to bear the cross, and all kind of adversities. Touching which point, see Luke. xiv. Let us remember that God only giveth us power and strength, whose love wherewith he loved us, if we well perceive, we shall be prepared and ready to all assays, as Paul afterward teacheth. 
Roma. 8  Let us therefore make our continual prayers unto him, that he will grant unto us to be able both to suffer for the name of Christ, and also to come to the inheritance of heaven with him: to whom all praise, honour, power, and glory, is due for ever. Amen.   

The lxuj Homely.  And Ananias went his way, and entered into the house, and put his hands on him and said: Brother Saul, the Lord that appeared to thee in the way as thou camest, hath sent me, that thou mayst receive thy sight, and be filled with the holy ghost. And immediately there fallen from his eyes, as it had been scales, and he received sight, and arose and was baptized, and received meat and was comforted. Then was Saul a certain days with the Disciples which were at Damascus. And straightways he preached Christ in the synagogues, how that he was the son of God. But all that herded him were amazed and said: Is not this he that spoiled them which called on this name in jerusalem, and came hither for that intent, that he might bring them bound unto the high Priests? But Saul increased the more in strength, and confounded the jews which dwelled at Damascus, affirming that this was very Christ 
THe Evangelist Luke describeth the conversion of the Apostle Paul very diligently, partly, for that we might understand thereby what grace and goodness God showeth unto sinners, and partly for that Paul's doctrine might be of the more authority with us, as which he commends unto us with so earnest protestation, that he saith, an Angel of heaven is not to be believed, that would teach the contrary. To both these appertain that singular and notable testimony, wherewith Christ, as we heard yesterday, set forth Paul. For he calleth him a choose vessel, who a little before seemed to be the vessel of wrath. Furthermore, he attributeth to him in handling of his affairs, faith, dexterity, constancy & paciency of mind. Whereby we gather, that the goodness of God toward sinners is great, and that we may not contemn the doctrine of Paul, unless we will contumeliously sin against Christ, and accuse his testimony of falsehood. But let us see this present place, which comprehendeth the restitution of Paul, and the first thing he did in his Apostleship or ministry of the Gospel.  
Concerning Paul's restitution, which was three days blind, and at length received his sight again, 
1 Paul is restored and baptized.  and was by baptism received into the Church of Christ, the people both of Ananias and Paul are to be considered, with the marvelous effect which the evangelist saith by and by followed. 
The obedience of Ananias.  But first we will speak of Ananias, whose ministry it pleased God herein to use. He as it is said, went his way, and entered into the house of judas, where he heard that Paul was lodged. The earnest repeating of God's commandment did put from him the stupidity that he was in before, neither allegeth he any more the talk of the people, or the reasons of fleshly wisdom against the commandments of the Lord, which mind we may see in all the true worshippers of God, which have this special care, that no fear withholdeth them from the duty of obedience which they own unto God. Let us also imitate these people, and know that they are unworthy of all pardon and excuse, who are so overcome of the infirmity of the flesh, and fear of danger, that they forget and deny God, and the duty they own unto him. Further, 
The imposition or laying on of hands.  Ananias layeth his hands upon Saul, which ceremony is for good purpose borrowed of the old testament, in the ordering and making of our Ministers. For in times past the priests laid their hands upon the sacrifices, whereby declaring that the thing which they did, was in the behalf of all the people, and so consecrated the beasts standing at the altar unto God. By a like reason the public cure and charge of the Church, is commended unto the Ministers, by imposition of hands, and they are thereby admonished to remember how they be consecrated unto God, and that therefore they must apply all their study, care, labour, and watching, to set forth the glory of God. 
Preaching of the word.  But because there is no use or profit of a bore ceremony, Ananias joineth the word thereto, whereby he declareth to him whatsoever Christ commanded him to say. Wherein the bold courage of Ananias is to be considered, who plainly professeth the name of jesus Christ, and acknowledgeth himself to be his servant, before him, whom he knew hitherto to be Christ's mortal enemy. Again, because he had heard what testimony Christ gave of Paul, he disdaineth not to call him brother. Therefore in Ministers a strong and bold courage of mind must be joined with a gentle and mild facility of speech: lest either they suffer themselves to be beaten from the confession of Christ, and his due obedience, or else through their haughty port and overmuch severity, drive them away whom they aught to embrace as brethren, and by all means to win unto Christ.  
Unto these premises Luke joineth a marvelous success. 
Scales fall from Paul's eyes.  For he writeth that there fallen from the eyes of Paul, a thing as it had been scales, and that then by & by he had his sight again. He maketh mention of scales, to th'end we might understand, that his eyes were not lightly blasted, as useth to be in lightning, but that he was stricken into a great and marvelous blindness. And it is not without a great marvel, that within so few days, scales could gather on his eyes, so to take his sight from him. And it is no less marvelous, to see, that he is so soon again restored to the sight which he had lost. In the mean season it appeareth that Christ would after a sort admonish Paul of the state he lived in, being in his judaisme or Phariseyisme. For when he was Gamaliel his scholar, he profited so incredibly among his fellows, that he seemed to be wiser, and to see more than all they. But that wisdom which so highly pleased him, was mere blindness. For the veil was yet drawn before his eyes, whereby the jews were hindered that they could not see Moses face: 
2. Cor. 3.  because they wanted the knowledge of Christ, in whom God the father hath given us that heavenly light, which is able to put away all darkness of ignorance and carnal zeal. Because this light began to shine on Paul, scales fallen from his eyes, and he seethe that hitherto he had been foully and miserably beguiled with the blind zeal of ignorance. Therefore whosoever will continued in faith and salvation without falling, let him follow that light which is Christ, and walk in him. See john. 1.8. and .12. Chapters.  
But what doth Paul after he had received his sight? He ariseth, 
Paul is baptized.  is baptized, eateth, and is made whole. First he saith he was baptized, because he was hereof admonished by Ananias, as himself witnesseth in the xxij of the Acts. Howbeit, some will say, baptism was superfluous in him, who Christ knew was a c●osen vessel▪ who had felt the marvelous power of Christ, who was now endued with the holy ghost, and whose eyes aswell of the mind, as of the body, the Lord had lyghtened. But the Saints judge nothing superfluous and unprofitable, which they know is ordained of God. And because they read that the observing of the things that were ordained in the old Testament, till the time of correction was commanded, with such severity that it was death to transgress them, they would never take upon them to neglect any of the things which Christ delivered, to be observed till the end of the world. Therefore the impudency and rashness of those which now a days contemn the use of baptism and the lords supper, is execrable, and herein they declare, what perfection of faith they are of, in that they dare wickedly despise the ordinances of the Lord.  

Paul refresheth himself with meat.  Moreover, Paul taketh meat, and refresheth and cheereth his decayed strength of body. The Saints therefore use the things which serve for preservation of their health, and which God hath given us for that use: such as are meat and drink, clothing, and all kinds of such like. So Paul admonisheth Timothy, 
1. Tim. 5.  to use Wine now and then because of the crudity and rawness of his stomach. By these examples is the peevish superstition of them confuted, which because they abstain from things necessary, attribute to themselves the title of singular holiness. For although we condemn not fasting, whereby the pride of our wanton flesh is subdued and tamed, the rather to obey Christ: so we allow not those which set merit in that, that by God's word is no where commanded. For to such men agreeth that saying of the Lord: when you eat and drink, do ye not eat and drink for your own selves? 
zach. 7.  By the which reason may be said to these also: when you fast, you fast for yourselves. Yea, Paul teacheth us to beware of those, which bid us after a superstitious sort to abstain from certain things, 
Colos. 2. 1. Tim. 4  and saith they bring the doctrine of Devils, which command us to abstain from meats created of God, for man's use.  

2 The first thing that Paul did in his Apostleship.  But let us go on in the treatise of this present place, and consider the first thing that Paul doth in the ministry of the Gospel, of whom two things are reported. First it is said he was conversant with the Disciples, that is to say, the Christians that were at Damascus. Then he joined not himself to the jews or gentiles, which were the public enemies of Christ, but unto the faithful and such as professed the name of Christ. We are hereby taught, that they that will be taken for Christians, aught to use the company of the godly, and to abstain from them whom they know to be the professed enemies of Christ. For although the godly are permitted to keep company with infidels as far forth as necessity requireth: yet the faithful find that the company they keep with them without necessity, for worldly friendship and pleasures sake, is to their hurt and hindrance. We read that jesus Christ was divers times at the Phariseyes' tables, and at public feasts. But it is evident it was not for the satisfying of his own pleasure, but to win them to salvation. For he never was so forgetful of his duty, to wink at their errors, but he would powder their table talk with wholesome precepts, and the mysteries of the kingdom of God. And if any seek the company of the ungodly for this end, we allow their purpose and endeavour. But they that wink at the blasphemies of the wicked, their abominable idolatry, their foolish superstition, most corrupt manners, and filthy desires of a dastardly and sluggish mind, to seem trim companions, and enjoy their friendship and favour, we allege to them that saying of David, which accounteth them among the citizens of heaven, that d●spyse the wicked, 
Psalm. 15. Psalm. 16.  and make much of them that fear the Lord. The same saith: all his delight is in the Saints that are in the earth. For why should we see Christ's soldier in Antichristes tents sitting idle? why should he suffer their doings and sayings which he knoweth to deface the honour and glory of Christ?  
Secondly, he speaketh of Paul's doctrine, 
Paul preacheth jesus.  which worthily is placed first in this doing: he saith he preached openly in the synagogues. And what did this new Apostle preach? verily jesus to be the son of God and Christ. These things he taught not after a slender and cold sort, but so confirmed them with Scriptures and arguments, that he utterly confounded the jews, that were Christ's greatest enemies, and made them in a doubt of their religion.  
In these things we have a compendious abridgement of Paul's docdoctrine, which aught to be of great authority with us. 
The sum of the Apostles doctrine  He confesseth otherwheres, that he knoweth nothing but jesus Christ. 
1. Cor. 2.  Therefore him whom he only known, he thought best only to preach. He comprehendeth in few, yea in two points, whatsoever is at large said of him, both in the Prophets and Apostles writings. For first he teacheth, that jesus which was born of the Virgin Marie, was the son of God. So he hath herein comprised whatsoever belongeth to the knowledge of Christ's person. Wherein if we acknowledge not the humane and divine nature together, the reason of our salvation cannot stand safe and sure, which all the Scripture saith dependeth on Christ only. Paul acknowledgeth both these natures. For how can he but acknowledge his humane nature, which entreateth of him that was taken and crucified by the jews, and who he knew died, and who elsewhere he testifieth was born of the jews, 
Roma. 9  concerning his manhood? But where he saith, he is the son of God, he cannot deny his divinity. For what other thing should be born of God, than God? So he taught that jesus was both God and man: God from everlasting, 
Gala. 4.  and in a time thereunto ordained made man, as otherwhere he showeth. Furthermore, he declared his office, and showeth that he was Christ, that is, the anointed of God. Kings and Priests in time past were anointed, according to an ancient and old usage. And because the saviour promised to mankind must be both a King, and a Priest, therefore God would have him called by the name of Messiah, or Christ, that is to say, anointed. The other point of Paul's doctrine is, that this jesus, which is true God and man, was also that promised Saviour of the world, whom the ceremonies of the law did shadow, and the oracles of the Prophets said was to come. And this is that doctrine, that deserveth only to be called Apostolic. For it agreeth with that confession, that Peter being demanded of Christ, made in the name of all the Apostles, saying: Thou art Christ, 
Math. 16. john. 6.  that son of the living God. And thou hast the words of eternal life. And this is that faith, which is built upon Christ, that is, the rock which cannot serve, and against which the gates of Hell cannot prevail. Therefore whosoever will be taken for the true worshipper of Christ, and rejoice in the Apostolic faith, let them constantly keep this doctrine. For it is plain, that Paul pronounced of this doctrine, that if an Angel from heaven preach any other Gospel than this, 
Galat. 1  he is to be held accursed.  
But did Paul superficially, and by the way propose this doctrine? Not, But because there were at Damascus' schools of the jews, 
Paul confuteth the Jews  through whose dotages the knowledge of jesus Christ was defaced, he thought good to confute them, and to confirm the true doctrine of Christ with authority of the scriptures. For it is evident that the jews did acknowledge the ancient promises of the Messiah. But because they imagined he should be an earthly Prince only, which should restore that ancient kingdom of the jewish Nation, and the majesty thereof, and deliver them from the yoke of the Roman bondage: they could never find in their heart to acknowledge jesus, whose coming to them was so poor, his conversation so humble, and his death so reproachful, to be their Messiah. The errors of these men Paul stoutly wythstandeth, and affirmeth this jesus to be the son of God and the Messiah, with such authority of Scripture, and number of arguments, that he greatly molested and shamed the best learned of them, which hitherto used to deny the same. Which thing cometh to pass to all them who think it a shame to yield unto christ, and to the truth.  

How the gospel aught to be preached.  This place teacheth us how the doctrine of the Gospel should be preached, wherein some be of this opinion, that they think a plain and simple exposition of the mysteries of salvation, is sufficient, and that they which reprove the tyranny of Antichrist and his superstition, labour in vain, and are authors of intolerable dissension. And in deed a plain and simple teaching of our salvation would suffice, if there were not such as would obscure and deface it with errors, and laboured to pull away the unwary from the right way. But where both there have been such, and everywhere at this day be such, the faithful must be admonished that they give no ear to them. And this shall a man never be able to do, unless he show how they are altogether deceived. Again, where some are grown so impudent, that they dare openly speak against the truth, they must be also openly confuted, lest by their boldness they 'cause the truth to come in suspicion. We read that both Christ and his Apostles used both these ways, whose example they aught of duty to follow, which will be called and taken for Ministers of his Church, which is the cause that Paul will have such to be teachers, as are able not only to instruct the rawer sort in sound doctrine, 
Titus. 1.  but also to refel and convince them that speak against it. 
2. Tim. 3.  And he saith the Scriptures are given us to that end, to confute the adversaries thereof. Which thing seemed of such importance to the holy ghost, that he would have the Apostles not only to reprove the deceivers in those days, but also would have us warned of those which should disturb the Church in the later days. With what right therefore can they which will have no man's impiety detected, command the Ministers to silence, where such men as these now a days bear swing in the Church.  

The effect of Paul's preaching.  Now let us see the effect or success of this meeting together. All they (saith Luke) that heard him were amazed and said: Is not this he that made havoc at jerusalem of them. etc. Here he speaketh of the godly, having hereafter to entreat of the wicked attempts of the ungodly. They compare Paul's doing now with those things that were passed, and so they find the greater cause to wonder: 
Galat. 1  Paul saith in another place that they glorified God in him. By which example we are by the way taught, that we so aught to reverence the Saints, that we must yet give all the glory and praise unto God, who hath vouchsafed so to endue them with his grace. Furthermore Paul's ensample teacheth us, that no man should be ashamed to forsake and improve his known errors. For although this seem to many men a sign of an inconstant and impudent mind: yet is it our duty so to do, both for God's cause and our neighbours. He commandeth us willingly to yield unto the truth, and to bring our neighbour out of error. Therefore it is the heinousest impiety & impudency in the world, for a man stiffly to hold and continued in known errors, and (as God accuseth them by his Prophet) to wink when they may plainly see. It is our duties to acknowledge jesus whom Paul preached to be the son of God and Christ, and to trust in him, and serve him, that we may hereafter live in heaven with him: to whom be all praise, honour, power, and glory for ever. Amen.   

The lxvij Homely.  AND after a good while, the jews took counsel together, to kill him, but Saul knew of their laying await. And they watched the gates day and night to kill him. Then the Disciples took him by night, and let him down in a basket over the brickwall. And when Saul was come to jerusalem, he assayed to join himself to the Disciples, but they were all afraid of him, and believed not that he was a Disciple. But Barnabas took him and brought him to the Apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how he had done boldly at Damascus in the name of jesu. And he had his conversation with them at jerusalem, speaking boldly in the name of the Lord jesu. And he spoke and disputed against the Greeks, but they went about to s●ea him, which when the brethren knew, they brought him to Caesarea, and sent him forth to Tharsus. 
AS Luke hath been very diligent in describing Paul's conversion: so hath he (as you have heard) declared his doctrine with no less diligence. The sum whereof was, that jesus which was born of Marie▪ the Virgin, was also the Son of God, and Christ, that is to say, our King and our Priest, and that Redeemer that once was promised unto mankind. This agreeth with the confession of the Apostles, which we read Peter made in the name of them all, and comprehendeth also in it the whole order of our salvation, as was said in the last sermon. Wherefore as Paul otherwheres teacheth, it becometh us to use such constancy in retaining and keeping this doctrine, that we be not drawn from it by the authority of any man, not not of an Angel. And because christ said Paul should be a choose vessel, the evangelist in this place rehearseth a brief declaration of the things done about the beginning of his Apostleship, to declare thereby what faith and industry he used in answering to so great a commendation of Christ. This narration is the diligentlyer to be considered, because it plainly teacheth how variable and grievous the misfortunes of the faithful ministers of Christ be in this life, and how faithfully he aideth them being in danger for the glory of his name, according to his promise.  
And Luke beginneth his discourse with the things that came to pass unto Paul at Damascus. 
The order of the history is opened.  But before we report his words, the course of the history must be set in order, which, it appeareth Luke observed not very greatly, as who was not purposed particularly to rehearse all the things that were done, but only to declare such things as might suffice for the instruction of the Church. And he plainly declareth that he hath wittingly and willingly pretermitted many things, forasmuch as he confesseth that the things which he here rehearseth came to pass many days after Paul's conversion. Wherefore we must perclose & make up the order of the history, out of the things which Paul himself rehearseth of his own doings. Writing unto the Galathians, first he saith, he went from Damascus into Arabia, before he came to jerusalem. As he returned out of Arabia (where it is credible he preached Christ's gospel) to Damascus, he then fallen into this danger which he here speaketh of. The authors whereof, as it is here said, the jews were. But in his later Epistle to the Corinthians the twelve Chap. he saith this ambush to take him was laid, by king Aretas his Lieutenant. Whereby we gather, that the jews suborned him thus to do, whereunto for this cause they might the more easily persuade him, for that Paul had adventured to preach the Gospel in Arabia, which was under the king Aretas his obeisance. Therefore Luke hath omitted Paul's voyage into Arabia, which of force must be ended, before he was in this hazard, forasmuch as shortly after his escape, it is said he came to jerusalem.  

Chrystes ministers abide persecution.  Furthermore, touching the present history, the chief point thereof is, to note what men may look for of the world, as soon as they join themself unto Christ. For where Christ consecrateth to himself only those whom he chooseth out of the world, the world afterward cannot abide them, 
john. 15.  as he teacheth. And there are everywhere so many examples to prove this true, that it is marvel to see how so many at this day are offended with those adversities which the Scripture giveth us warning of so often, and wherewith all the faithful of Christ have been so enured from the first beginning of the world. In the mean season let us observe that Luke saith these things came to pass a good while after, 
Persecutors are bridled by the hand of God.  or after a certain days. Therefore Paul had a time given him to preach in, and in the mean while God stayed the rage of his enemies, which undoubtedly would have stopped him at the beginning, but that they were kept back with the bridle that he laid on them. Whereby we learn that the wicked cannot alway do what they list, nor that they seemed chiefly most able to do. For the like reason may be made of them as is of their head. For as Satan is under the power of God's providence, and can do nothing against man, but by God's sufferance: so the Lord brydleth tyrants, manger all their might, and will they, nill they, and that many times in such unknown wise, that they themselves marvel how their devices come no better to pass, which they see no man is able to withstand, but yet see not God, 
Psal. 33.  which useth to bring them to nought. Therefore let us always set God's providence before our eyes, as often as we hear the enterprises of the enemies of the word, and let us remember that the hears of our head be numbered in his sight. 
Math. 10.   
But what did the faithful at Damascus, 
The brethren at Damascus set Paul at liberty.  while the wicked enemies lay wait for Paul? Do they forsake him or leave him succourless? Or use they that saying of the Lord, resist not against evil? Or be they so careless, that they look for help from the Lord, doing nor daring to do nothing themselves for Paul in the mean season? Here is no such thing said of them. Nay, they adventure to deliver Paul, with the danger of their own lives, yea, transgressing the common law which commandeth the walls to be inviolable. For it appeareth that our ancestors counted the walls and gates of Cities amongst things that were holy, and consecrated their walls unto the Gods, verily, for that they knew (as the Lawyer saith) that man's affairs could by man's industry be sufficiently governed and ordered of any one, in so great falsehood of men, the citizens somewhiles being so negligent, & the borderers about them being so malicious & envious. Therefore to leap over the walls, or to break open the gates of a city, was death although no other trespass had been committed. Yet these brethren used a godly and holy ordering of the matter without contempt of the civil laws, & therefore deserve to be excused. For they see that more regard was to be had of God's law, which biddeth us to secure them that be in peril, & commandeth us so to observe man's law, that we displace not God's law, or prejudice the good and godly. Therefore, to the intent he might escape this present danger, they let him down over the wall in a basket, and Paul refuseth not the benefit thus offered him. By the which example first we are taught that sometime Christian men, yea, Ministers of the word may by flying, provide for themselves, and not rashly put themselves in jeopardy of death. For we both read that Christ oftentimes fled, when he conveyed himself from the jews lying in wait▪ and from the rage of Herode, and also warned his Disciples, to take heed of men, 
Math. 10.  and when persecution ariseth, to fly from one City to another. In deed we must be well advised that we fly not when our tarrying may set forth the glory of God, and doth not pull us from the office and duty wherein the Lord hath appointed us. For unless we have a diligent eye to these two things when we fly, we shall shamefully betray the glory of God▪ and forgetting our duty, neglect the salvation of them▪ whom we aught to hold most dear. Paul had a consideration of both these things, forasmuch as when he fled, there were notwithstanding at Damascus, which set forth Christ's quarrel, and Paul gave not himself to shameful idleness, but both at jerusalem, and elsewhere set forth the doctrine of salvation with great fruit and utility, as the history following showeth.  
Moreover, the faithful are admonished of that duty, 
The godly must defend and deliver their Ministers. 1. Cor. 4. Galat▪ 4.  that the Lord hath bound them in, to their teachers. He requireth that they shall provide for the safety of their Ministers, with the peril of their own life. For it is plain, they are to be accounted as our parents, because through their ministery (as Paul saith) we are born again to eternal life. Therefore the ingratitude and falsehood of those, which assoon as persecution ariseth, let go their unbridled tongues, against the ministers of God's word, and redeem and purchase to themselves peace with their lives is most shameful. But if it be the duty of a private person to defend the Ministers with the peril of his own life, how much more is it to be required of the civil magistrates, 
Esay. 49.  whom Christ once promised should be the Nurses and defenders of his Church? Wherefore their opinion is plain foolish, which say the Magistrates aught not to defend religion by walls and fight, whereas the brethren at Damascus broke the religion of walls with great commendation, in the defence of Paul only.  

Paul cometh to jerusalem.  Furthermore, Luke declareth what Paul did after his prosperous escape out of Damascus, saying he came to jerusalem, which came to pass in the iii●. year after his conversion, as himself writeth. Where when he would have joined himself to the Disciples, 
Galat. 1  and chiefly to Peter, they mistrusted him because of his former tyranny used against those that believed in Christ. But Barnabas (of whom mention was made in the end of the fourth Chapter) having better intelligence of his doings, commended his ministery with great praise unto the Apostles, namely to Peter and james, whom only Paul sayeth he saw of all the Apostles beside, writing to the Galathians. Therefore remaining with them fifteen days space, he boldly maintained Christ's religion, till he was again laid wait for, and compelled to fly.  

The Disciples are afraid of Paul. Math. 10.  Here we have to consider the Disciples at jerusalem, who Luke writeth were afraid of Paul. This was no dastardly fear, but such a fear as Christ commends, where he requireth of his people the wisdom of Serpents. For where it was scarce credible that so cruel a tyrant could so suddenly be changed, they thought they had good cause to beware, lest he might beguile them unawares. For they knew that saying of Christ, which testifieth that the children of this world are wiser in their generation, than the children of light. 
Luke. 16.  But afterward being informed of the truth, they embrace him courteously, as a brother and fellow. In these things we have an example both of Christian prudence and charity, whereby we are taught how both these virtues must be coupled together. For where all men are liars, they knew that they aught not rashly to believe every one, that could egregiously counterfeit godliness. For what great harm false brethren do, 
2. Cor. 11.  Paul himself confesseth, that he had proved to his great peril. And for that cause he biddeth us to beware of new brethren or young scholars, 
1. Tim. 3.  and will have him that desireth to be a Bishop, to have the commendation of them that be abroad and without. Again, we must take heed of that over great rigour, wherewith many are so stiff hardened, that they think all strangers and unknown people aught at once to be rejected. For as it is the duty of Christian charity to think well of all men: so it easily admitteth the honest and credible testimony, given of unknown brethren. Let us therefore use this moderation at these days, seeing the banished for Christ's sake wander up and down everywhere, and let us not yield to their sentences, which on both sides being to extreme, either through their overmuch facility cause all men to laugh at them, or by their to great austerity, reject all men without any difference.  
Moreover, Barnabas is to be considered, who as before of his liberality he relieved the needy of the whole Church, 
Barnabas commendeth Saul.  and therefore was called the child of Consolation, so now by his testimony he maintaineth Paul's good name being in danger, and is not ashamed of him whom he knew every body suspected. This deed of charity is singular and very necessary, because there is scarce anything amongst men more rife, than sinister and wrong suspicion. For as being blinded with self-love, we flatter our selves: so we diligently note other men's manners, and seek every little occasion how to backbite their good name. Therefore great is their offence which aggravate the faults of them that are wrongfully suspected, whose good name and fame they rather aught to tender and defend.  
Thirdly, let us consider Paul, who Luke writeth, 
i. Paul desireth to be joined unto the congregation  declared his faith at jerusalem, by many and singular virtues. And first he writeth how he sought the familiarity and company of the Church, and of Christ's Disciples. This is worthy of singular praise, if a man consider how Paul not long before was accounted amongst the chief of that City. But he judging all worldly dignities worthy now to be stamped under his feet, is desirous to get Christ, and to be joined unto his Church. See the third to the Philippians. Let us say this example before our eyes, when the glory and friendship of this world invegleth us to forsake Christ. For although Christ's flock be but little, and the state of the Church seemeth but miserable and unhappy: yet is this the common saying of all that are godly, One day in thy Courts is better than a thousand. 
Psal. 84.  I had rather be a door keeper in the house of the Lord, than to devil in the tents of the ungodly. Also Paul giveth us a great argument of Christian modesty, 
ii. Paul taketh his repulse in good part.  while being suspected and rejected of the godly, he doth not stubbornly murmur against them, nor immodestly setteth out his own praise, nor forsaketh the Church disdainfully, but patiently abideth all this doing. For remembering his former life, he marueyleth nothing at the matter. Yea, he acknowledgeth the judgement of God, who would have him so humbled and exercised, that he should as it were, in humble and lowly wise, seek their society, whom before he had disdainfully contemned, and cruelly persecuted. Let us follow this example, as often as the injury that other doth unto us, grieveth us. And although we know ourselves unjustly injuried by them, yet let us think we are not unworthy of this injury, but that we have deserved more than this, if God would deal with us according to our deserts. Finally, when he seethe himself reconciled to the brethren, he proveth himself in deed to be a true Disciple of Christ. 
iii. He preacheth boldly.  For he speaketh freely and boldly in the name of jesus Christ. This is a description of the Gospel, which preacheth to us repentance and forgiveness of sins, in the name of jesus Christ only, as we have oftentimes declared. He disputeth also with the Greeks, 
Acts. 6.  who we saw heretofore were the authors of a murmur and grudge that greatly disquieted the Church. These men used to mingle the law with the Gospel, and to overthrow the faith in Christ, with the justification of works. To the confutation of whom, Paul was appointed, by the peculiar counsel of God, as his Epistles declare. This place teacheth us, that salvation must so be preached in the name of Christ only, that therewithal we must also earnestly withstand all those things that may overthrow the same. Touching which point, because we have entreated in the last Sermon, it shall suffice by the way to have noted thus much.  
But in the end it is said, that Paul had no better success at jerusalem than he had before at Damascus. 
Paul hath persecutors at jerusalem also.  For the jews made a new conspiracy against him, and would have killed him. And these are the arguments of hypocrites, which most eagerly contending about the righteousness of works, think it but a trifle to slay innocentes, and to shed guiltless blood. But here again appeareth the faith and love of the Disciples, which accompany him to Caesarea, and so send him to Tharsus in Cilicia, which was Paul's native country. And here Paul's constancy is worthy of singular commendation, who being on every side still in danger, yet forsaketh not Christ and his faith. For he known by reading of the Prophets, that many were the tribulations of the just. He knew that all they which professed Christ, were called to bear the cross. He knew also, that he had deserved much grievouser punishment, because he had procured the like unto the christians before. Wherefore he thought he aught rather to rejoice, seeing he suffered that for Christ's sake▪ which God might have laid on him as a punishment for his own sins. Which consideration, if it were in our minds, it would easily 'cause us also not to be offended at any adversity. In the mean season Paul deserveth great praise, for that according to God's commandment, when he had escaped, he preached the Gospel in Tharsus, being his own country, as appeareth hereafter in the xxij. Chapter, following the example of Christ, who had a regard of his own country, though it were ingrateful and unkind. Let us imitate Paul's faith, godliness, and constancy. So shall it come to pass, that God being our protector and defender, we shall be delivered from all the troubles of this life present, and live hereafter in heaven with jesus Christ, the son of God, our only Saviour: to whom be praise, honour, power, and glory for ever. Amen.   

The lxviij Homely.  THAN had the congregation rest throughout all jury, Galiley and Samarie, and were edified and walked in the fear of the Lord, and multiplied by the comfort of the holy ghost. And it came to pass as Peter walked throughout all quarters, he came also to the Saints which dwelled at Lidda. And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Aeneas? The Lord jesus Christ make thee whole. Arise, and make thy bed. And he arose immediately. And all that dwelled at Lidda and Assaron saw him, and turned unto the Lord. 
WE have hitherto seen the beginnings of the Apostle Paul, how he entered his Apostleship with great labours and dangers. For he was twice in jeopardy of his life, and twice he escaped through the faithful help and industry of the Disciples, though not without their danger. These things teach us what troubles are ordained for the faithful servants of Christ, whom yet it becometh to follow the constancy and faith of Paul, that they suffer not themselves to be drawn from Christ, with any perils or adversity. For blessed is he which abideth unto the end. But he that putteth his hand to the plough and looketh back, 
Luke. 9  thereby declareth sufficiently that he is not worthy and meet for the kingdom of heaven. But whereas the things hitherto declared, may seem such, as threaten the universal ruin and destruction of the Church: the godly writer breaketh of the story of Paul, and not without the instinct of the holy spirit, passeth to Peter the Apostle, and describeth the cheerefuller successes of the Church, which shortly followed. In the consideration whereof, we aught to be the more diligent, the more comfort they be able to minister unto us, wading in the waves of these tempestuous days.  
He beginneth with the general state and condition of all the Churches gathered together and founded in jury, Galiley, and Samarie, 
The Church hath rest.  and he declareth that there was a most joyful & prosperous end of all the troubles and turmoils which the enemies of the truth began. The Churches (saith he) were at rest. This may seem a sudden change of things, and passing all expectation, if we consider the state of the Church before, and compare the fierce minds of the enemies, their devices and power, with the Church as it now was. But this is God's usage, who having regard to our infirmity, intermeddleth prosperity with adversity, 
1. Co●. ●●. 2. Cor. 1. Psal. 94.  and suffereth us not to be tempted above our strength. And where afflictions abound, there giveth most comfort. And this is no difficult thing for him to do, which every day showeth like examples in things natural. So, after Winter, being grievous to us with frost and cold, cometh the delectable and pleasant Spring, the cheerful and merry Summer, and fruitful Harvest. So, after continual showers, and horrible storms of hail, cometh comfortable Phoebus, and chaseth away the Clouds. And Mariners when the terrors of tempests be overpast, have afterward clear weather, and prosperous winds. And that the state of the Church is ruled by like interchaungeablenesse, the examples of all ages testify. But the only book of judges may abundantly suffice to approve the same. Let no man therefore be so abashed at the countenance of present calamity, to think he must utterly perish. For either God will cheer them in this life with better success of things, or else of his mercy, he will take them out of all the storms of this world, into the inheritance of his heavenly kingdom. In the mean season, this place teacheth us that the cross is not always such a mark of the Church, that it can never be without it: because we hear in this place, that the primitive Church had universal peace, and the same came to pass also oftentimes in the years following. Therefore their judgement is most vain, who rashly condemn every Church, which through the benefit of God enjoyeth rest, and will grant unto Christians no time of breathing nor rest from the cross. Again, we are admonished, that for the attaining of peace, there needeth neither dastardly dissimulation, nor false abnegation of the faith, but rather constancy and boldness to keep the word and doctrine of faith. For Luke saith that then peace ensued, after Paul had stirred the enemies of the truth, both at Damascus and at jerusalem, with earnest preaching and disputation against them. Therefore they that now a days would have us to dissemble the truth, and say that by our vehement inveyghing against errors and superstitions, we more exasperated and kindle the enemies minds, talk altogether in vain, as though God were not able to bridle and keep under them, which in their rage do nothing but threaten fire and sword. Nay, we are taught by examples, that they which for such men's sake, can find in their heart to deny the faith and truth, do seldom find them faithful in friendship.  
Next, Luke declareth the fruit of the peace ensuing, forasmuch as he says the congregations were edified. 
The fruit of Ecclesiastical pe●ce.  This may be understanded two manner of ways. For the Church is said to be edified, either when new believers be added thereunto, or else when they which before believed, through more plentiful gifts of the holy ghost profit in the faith. And the holy ghost doth not without a cause use this Metaphor of building, forasmuch as the Church is the house of god, which is builded of lively stones, that is to say, of such as believe in Christ (1. Timoth. 3. and. 1. Peter. 2.) and all the faithful are called otherwheres, the Temple of the holy ghost. For the which cause, the teachers are called builders, and the building of the church is called the building of God. 
1. Cor. 3.  Furthermore, beside that by this example, it appeareth how the enterprises of Christ's enemies in pulling down the church are in vain, we are also taught what ought to be the end and mark of all them which bear office in the Church. Paul diligently inculcateth the same speaking of the public exercises of the Church, in his first Epistle to the Corinthians and xiiij Chapter. Hereunto let all Ministers apply themselves with all their power, both with teaching and reproving, and let them always remember this saying of Paul, 
2. Cor. 10.  that they have power given them to edify and not to destroy. Let them therefore suffer nothing in the Church, that serveth to the destruction thereof. Let Kings and Magistrates have the same end before them, whom the Lord hath appointed to be the Nurses of his Church, as we have already oftentimes declared. The Elders to whom the discipline of the Church belongeth, let them look upon the same. Let parents and teachers of youth direct all their doings to this end. This care should every day stir up private men also. For whosoever bringeth any thing to the spiritual building up of this Church, and shall build but one man as a lively stone upon Christ, which is the foundation, surely he deserveth more praise than they which with great costs build Churches of Marble.  
Last of all is declared, how the faithful used this peace and tranquillity. They walked (saith he) in the fear of the Lord, 
How the godly used the rest wherein they lived.  and were filled with the comfort of the holy ghost. He attributeth to them fear of the Lord, whereby he understandeth all things belonging to true religion, the knowledge of god, sincere faith, love of God, fulfilling of his word, and faithful obedience unto him. For how shall he fear god, which knoweth him not? how shall the knowledge of God lack faith? and how shall faith want the love of God? And where these things be, there must needs be the love of the word, and obedience to the same. He saith also that they were filled with the comfort of the holy ghost. By this we may understand both the preaching of the Gospel, and the inward suggestion of the spirit, 
john. 14.16  which Christ promises to those that be his. Surely both these, marvelously comfort the minds and afflicted consciences of men, in that they teach us, that God is made at one with us, and reconciled to us, through the merit of Christ, and in the middle of the broil of afflictions, besprinkle us with the promises of God's help, as with the most wholesome water of a lively fountain. And in these things, Luke sayeth the primitive Church sought the recreation of their minds, their joys and delights. Whereby we gather what their exercises aught to be, which are at rest and peace. Therefore execrable is the wickedness and ingratitude of such, which abuse quietness and peace, to the licence of the flesh, and in the mean season will neither by help, counsel, nor at lest by comfort, ease them whom they see many ways afflicted for the testimony of jesus Christ. This sin, as it is heinous, so it is to common in these days, whereby it cometh to pass, that as we abuse peace, so we be easily offended and utterly dismayed at every light affliction.  
These things being thus premised, he passeth to Peter's acts or doings, 
Peter traveleth from Church to Church.  out of which he picketh two miracles, done orderly one after the other: the one done at Lidda, the other at joppes. The occasion of these miracles is said to be Peter's traveling from Church to Church, according to his apostolic office, not for that he usurped upon them as a Lord and ruler, but as to secure where need was, such as were heavy laden and in distress, to confirm the weak, to pull up errors where any were grown, and to bestow benefits upon all men. For that these were the duties of the Apostles, it appeareth by many other places, and the very name of an Apostle teacheth the same, which forbiddeth them to have any certain or fixed sea or dwelling place, we read everywhere that Paul afterward observed the same trade, and confirmed Churches in every place. 
2. Cor. 11.  He saith that he took care for all Churches. Therefore the Bishops of Rome go about foolishly and ridiculously to defend their supremacy by this place. For first they attribute to Peter only, that which it is evident was also commanded to the other Apostles. Next, they impudently challenge to themselves, the office of Peter, being altogether unlike Peter. Besides this, while they catch unto themselves the cure over all Churches, they discharge not the duty belonging to a faithful Apostle and shepherd over one Church. We are furthermore taught, that the Churches have then most need of faithful overseers, when all things seem to be at peace and in safety. For as through idleness and ease, men easily fall into licentiousness of the flesh: so being at ease, in peace and quietness, 
Math. 12.  they be most in danger of the snares of the devil, as Christ hath taught us.  
But by this means it came to pass that Peter came to the Saints (that is, to the faithful sanctified by the merit of Christ) which dwelled at Lidda, 
The miracle of Aeneas healed of the pa●s●e.  where he restored one Aeneas a man sick of the palsy, and which had live bedrid the space of eight years together, to his health again in the name of jesus Christ. In this miracle the circumstances of people are diligently to be considered. And in Aeneas certain things be reported which make for the setting forth of the miracle. For he was sick of the palsy, which as it is hardly cured even at the beginning, so being let long to run, it becometh incurable. The same is a figure of the corruption of man. For sin hath brought us all to be weak, so that being bereaved of the strength of our first state at the beginning, we be not able to think well. And this sickness could be cured by no man's art or counsel, 
2. Cor. 3.  which being derived from our first father into us, is conceived and born with us, and groweth with us, as David testifieth of himself. Psal. 51. Wherefore except we be born again from above, there is no help for us in any other thing. And this Peter plainly teacheth us in this place, 
john. 3.  whereas being moved by the holy ghost, he cometh to him, and with great boldness saith: Aeneas? The Lord jesus Christ make thee whole. Arise and make thy bed. For he so speaketh these words, that he manifestly confesseth all the effect and praise of the miracle is due unto Christ only, and that to himself belongeth only but the ministery thereof. And that the Apostles everywhere did on this wise, is declared before in the restitution of the man that was lame and haut in the third Chapter. The faithful that were at Lydda acknowledged the same, who perceiving that Aeneas was made whole, by the name of jesus Christ, by and by were converted unto the Lord jesus. And this is the use of all miracles, to bear witness of the Apostles doctrine, and to bring men unto jesus Christ, by whose power they are done. They are therefore peevish and foolish, that so set forth the miracles wrought by the ministery of the Saints, that they teach the people to run unto them, & worship them. But it is plain, that they be false miracles which are done to that end, to establish the worship of any creature, and to call men from God the creator of all things. Here might many things more be said. But because the same matter is entreated otherwheres, and falls out oftener to be entreated of, we will of purpose now be brief. Let it be sufficient to be hereof admonished, that jesus Christ is the only Physician both of body and soul, and the most faithful defender and protector of his Church, who only is able to preserve her amiddes the floods of persecution, and suddenly to grant her rest in her affliction: To him be praise, honour, power, and glory, for ever. Amen.   

The lxix Homely.  THERE was at joppa, a certain woman a Disciple named Tabytha, (which by interpretation is called Dorcas) the same was full of good works and alms deeds, which she did. And it came to pass in those days that she was sick and died. Whom when they had washed, they laid her in a Chamber. But forasmuch as Lydda was nigh to joppa, and the Disciples had herded that Peter was there, they sent unto him desiring him that he would not be grieved to come unto them. Peter arose, and came with them. And when he was come, they brought him into the chamber, and all the widows stood round about him, weeping and showing the coats and garments which Dorcas made while she was with them. And Peter put them all forth, and kneeled down and prayed, and turned him to the body and said, Tabytha? arise. And she opened her eyes, and when she saw Peter, she sat up. And he gave her the hand and lift her up. And when he had called the Saints and widows, he showed her alive. And it was known thorough all joppa, and many believed on the Lord And it came to pass that he tarried many days at joppa with one Simon a Tanner. 
AS the son of God our Saviour jesus Christ sent his Disciples to preach the Gospel: so he furnished them with miracles, whereby to purchase a credit to their doctrine, and to declare the force or fruit of the merit of jesus Christ. To this end must those two miracles principally be referred, which Luke reporteth were done by the ministery of Peter, in the end of the Chapter. The first is the restitution of Aeneas, who lay bedrid eight years of the Palsy, but by calling on the name of Christ, was healed. Whereby we are taught that the strength of our decayed nature is restored by Christ our Physician, and that we which are not able otherwise to think a good thought, are able in him, to do all things. To this is joined another miracle, which as it is in deed greater, and more wonderful: so it more comforteth us. For Peter raiseth Thabita or Dorcas which was dead, to life again, thereby declaring that jesus Christ is Lord also over death, and therefore that they aught not to fear death, which through faith be grafted in him. The consideration hereof shall be very profitable, if in order we mark the people, of whom Luke here entreateth.  
He beginneth the description of the miracle with her, 
i. The description of Thabita.  on whom the miracle was showed. And although it seem to be a matter of no great importance, by what name she was called, yet he thought good to make mention thereof, for the more troth of the story. He sayeth that she was called Thabita in the Assyrian tongue, Dorcas in the Greek tongue, which word in the Latin tongue, is as much to say, as a kid. But it is more behoveful to consider the things reported of her.  
The first is the profession of faith and religion, 
i. A Disciple.  because he writeth she was a Disciple, that is to say, a Christian. For they that believed, in the primitive Church, were called Disciples, until at Antioch they were called Christians, as we shall afterward perceive in the eleventh Chapter. And this name was not without a mystery. For it did admonish us, that Christ is our teacher, and declared that christianity consisted not in the bore profession of the name, but rather in doctrine and precepts, and in the diligent observation of the same. Whereunto Paul seemeth to have had respect, 
2. Cor. 10. Rom. 1.16.  where he appointeth obedience to be the end of preaching the Gospel, and of all Apostolical ministery. As therefore by the consideration of this name, we are taught that the profession of a Christian name, is in vain and unprofitable, unless we faithfully obey Christ, whom we have professed: so we are also taught, that the first step or greeste of our salvation is to be the Disciples of Christ. For he is the foundation of all doctrine, 
Ephes. 2. 1. Cor. 3.  as well of the Prophets as the Apostles, upon whom as many as will be saved, must be builded. Which is the cause that this thing is first placed in the commendation of Dorcas. This reproveth the superstition of all them which ascribing to themself a title of godliness and religion, forsake the name of Christ whom they professed in their baptism, and choose rather to be called the Disciples of men. 
1. Cor. 1.3.  Whose vanity long since hath been grievously reprehended and confuted by the Apostle.  
Furthermore, he saith she was full of good works. 
ii. Full of good works.  And that it might appear what works he meant, by exposition he calleth them alms deeds. This word comprehendeth all the works of mercy and charity, whereby our neighbour is relieved, while either the hungry is fed, the thirsty have drink, the naked is clothed, the captive redeemed, the sick visited, or else whensoever any afflicted is by our counsel or comfort helped and refreshed. For this word alms in the Greek, taketh his name of mercy. And lest any man might think there was in her but some vain affectation only, he saith, she did alms deeds or mercy. This example teacheth us that faith which maketh us the Disciples of Christ, is not idle, nor consists not in the sluggish and slothful contemplation of heavenly things. For where it possesseth the mind, which is the chief part of man, and truly believeth from the heart, it cannot be, but that it must draw man wholly to the obedience of God, and bring forth much fruit. Therefore jesus Christ says: 
john. 15.  He that abideth in me and I in him, he bringeth forth much fruit. And james the Apostle exacteth chiefly of the vain vaunters of faith, that they will by their works declare that faith which is so much in their mouth. 
jacob. 2.  Therefore we may worthily complain that we have much injury done unto us, when they that glory in the merits of their own righteousness, say we be the enemies of good works, seeing we confess that it is no faith, except it show itself by works, and that none can do good works, except he be joined unto Christ by faith. For he sayeth: As the branch cannot bear fruit of itself, 
john. 15.  except it abide in the Vine, no more can you, except you abide in me. Again, this example teacheth us, which be in deed good works. For we have heard she was a Disciple of Christ, and now the works of charity are attributed unto her. Therefore they be good works, which the Christians do through faith, according to the rule of charity. For where of ourselves we be not able to think well, whatsoever we do without faith, it must needs be sin, as Paul saith, Rom. 14. Furthermore, it cannot be called good, that serveth for the commodity of none, because god himself is for this cause called good, for that he most liberally poureth his treasures of grace upon all his creatures. Therefore Christ hath taught us that the law is fulfilled by love or charity, and in the Prophets he everywhere exacteth love of them, which puffed up in confidence of the ceremonies of the law, 
Esay. 58. Hoseas. 6.  thought that men were saved by the observing thereof. Yea, he teacheth us that charity or love is the cognizance whereby his people and servants may be known, and he saith that in the day of judgement he will have most respect hereunto. 
john. 13. Math. 25.  By this place are confuted all those things that men fain of their own heads, while they attribute salvation to most trifling ceremonies void of faith and charity, the observing whereof all the Scripture with one consent saith, is altogether unprofitable. See Esay. 29. Math. 15. Colos. 2. etc.  

iii. She sickneth & dieth.  It followeth in the description of Dorcas, that she fallen deadly sick and died, what time, as God would, Peter the Apostle should be at Lydda. Howbeit god could easily have provided she should neither have fallen sick, nor yet have died, forasmuch as it appeareth he prolonged the days of Ezechias, and that Christ healed many of mortal diseases. But he suffereth her being overcome of the sorrows of sickness, to die. Whereupon we gather that the elect are not free from common calamities, wherewith mankind useth to be afflicted. For both they are punished with sickness, suffer penury and hunger, feel the smart of banishment, and have experience of whatsoever other adversities. But as Paul testifieth, all things work to their commodity. 
Roma. 8.  For so through them is God's glory declared, and their faith exercised and tried, and always there appear in them evident arguments of God's goodness. This thing the example of the blind man teacheth us, who, Christ sayeth was born blind, to the end the works of God might be showed in him. 
john 9  And when he heard that Lazarus was sick, he said: This infirmity is not unto death, but for the glory of God, 
john. 11.  that the son of God may be glorified by it▪ And the joyful and prosperous success of the matter declareth that the example of Dorcas aught to be referred to the same end. For both she is restored unto life, and by her means many are won unto Christ. These things teach us that we neither should be offended at the adversities falling out unto us, nor that we should over hastily give judgement of them, who fall into adversity and misery. For many times they be the excellent vessels of God's mercy and grace, which by reason of continual adversity, seem in the judgement of the world to be the vessels of wrath.  
Moreover, he addeth unto the things spoken of Dorcas, 
2 What they did with Dorcas when she was dead. They wash her corpse.  what they of her household and certain widows of joppa did, when she was dead. And first he saith they washed her body, and laid it in a chamber. For corpses in old time used to be washed, both because of the hope of resurrection, & also for that they known, that those which after this life should appear before the judgement seat of god, should need to be purified. Hereby was prefigured the purification which is given us in the blood of Christ. The same was also the meaning of the spices & ointments, wherewith the dead bodies were dressed before they were buried. And these ceremonies might be suffered for a while in the primitive Church, until they were become so perfit, to renounce them altogether. In the mean season we are taught, that Christian people should deal decently with their corpses. For although there aught to be no mourning after the manner of the Heathen, among them which know there shall be a resurrection (1. Thes. 4.) nor no need of jewish ceremonies, because all things belonging to our salvation, are abundantly fulfilled in Christ: yet a diligent consideration must be had both of honesty and godliness, which both the law of charity and Christian religion commandeth us to observe, by reason that our bodies be the Temples of the holy ghost. Why therefore should those bodies ungently be rejected, which the spirit of Christ, not long before, did vouchsafe to devil in? Surely the Prophet doth chiefly upbraid the Moabites, for that they forgetting all humanity, burned the bones of the king of the Edomites. 
Amos. 2.  Therefore their offence is grievous in these days, which like brute beasts use cruelty against the dead, and unmannerly throw and cast their carcases round about.  
But they yet use one other courtesy. For they sand messengers for Peter, 
They send for Peter.  whom they heard was at Lydda, and was so famous a man by reason of his miracles, which was no small deed of faith and charity. For they hope that the Minister of Christ was able to restore her to life again, and that they greatly desired, because they knew the Church of Christ, had need as yet of such a member. This is also the property of faith, that despaireth not, not not in death, because it knoweth that Christ hath overcome death, and who once embrace faith with sincere affection of love, them she casts not of, not not after death. Here also appeareth a singular reward of christian godliness & liberality. For where Dorcas while she lived, was much given hereunto, there wanted not that faithfully cared for her, when she was dead. Thus God useth to preserve the memory of those that be his. And oftentimes it cometh to pass, that they which seemed to be hated of all men, because of their godliness: after they are dead, they find many defenders of their good name, whereof we have example in our head, jesus Christ. For after he was put unto the shameful death of the cross, joseph and Nichodemus, which before that, were but secret Disciples, buried him honourably. Let no man therefore shun to suffer shameful death for Christ's sake, 
Psal. 34.  since that God so faithfully preserveth the remembrance of those that be his.  

They show the garments that she made  Over and beside all this, they declare in the presence of Peter, the grief they had conceived by her death through weeping, and they show unto the Apostle the garments, which she caused to be made for the poor, while she lived. Where beside the duty of charity, whereof we have spoken, may be seen what be the true relics of the Saints, and faithful of Christ, which the godly aught both openly to show, and to worship and kiss, that is to say, 
The relics of the dead.  the works of their charity, and steps of their life. Of these it is said, that they follow the dead, and remain when they be rotten. These things Christ commended in Marie, 
Apoc. 14.  and because of that last anointing of him, that she bestowed upon him, he promised the remembrance thereof should always remain in his Church. 
Marc. 14.  The Ecclesiastical histories show us everywhere such Relics as these. These it becometh us of duty to praise, and by diligent imitation of them, to worship. But to worship their bones, after a superstitious sort, we are commanded by no testimony, or example of Scripture. Moreover, as it is a great praise of the godly, to leave behind them for posterity, examples and presidents of charity, so is it a dishonest and shameful thing to leave after them, when they are go, the tokens of covetousness, lechery, unrighteousness, and intemperancy. Such as are hourdes and heaps of treasure, and whatsoever instruments else of wickedness are thereby got, which the Apostle saith shall be hereafter, 
jacob. 5.  the testimony of just condemnation. O wretched state shall there's be, the memory whereof, widows and fatherless children by reason of their goods taken from them, shall testify with weeping tears. But more wretched shall they be, who as though they had committed small offence in their life time, hang over their Sepulchres, sword and shields, and stand in complete harness, that the remembrance of their life led in robbery and murdering, may remain the longer. O hard heart which the remembrance of bitter death is not able to mollify.  

3 How Peter raiseth up Dorcas.  But let us see at length what Peter did, being sent for of them. It is said that he straightways went with them that were sent unto him. Which is a great argument of readiness and zeal in promoting the kingdom of Christ. Whereby we may easily gather with what spirit they are led that show themselves dangerous in going about the things which serve to the setting forth of Christ's glory, and the salvation of others. Further, when he came to joppa, and was brought into the chamber where the corpse was laid, not much regarding the weeping of the Widows, because by instinct of the holy ghost working in him, he minded another matter, he put them all out of the Chamber, falls on his knees, and turneth him unto fervent prayer. The holy Apostle truly followeth old presidents and examples, forasmuch as it appeareth that Elizaeus the Prophet, 
2. Reg. 4. Math. 9  and jesus Christ used the like trade in raising up of the dead. For as prayers require a certain going aside and solitariness: so it seemeth to be a point of modesty, that he would not show a thing of such importance among so many, to seek praise thereby, but would do it by himself alone. And while he maketh such earnest prayer, he evidently declareth that all the success and praise of the miracle aught to be referred to Christ, as unto God, whereof hath been already many times entreated. When he had done his prayers, he speaketh unto the dead, and biddeth her arise. Which might seem a ridiculous thing, if Christ had not done the like when he raised up jairus daughter and Lazarus. Such sayings as these, are the Preambles of that terrible and loud voice, whereby at the later day all the dead shall be raised up, as Christ himself teacheth, john. 5. Yea, this is an infallible argument of the resurrection that shall be, that at the voice of a man pronounced by the spirit and name of Christ, we read how the dead are raised again. For the effect of the matter declareth, that Peter's speaking was not in vain. For forthwith Dorcas opened her eyes and looked on Peter, than she sitteth up, last of all, Peter reareth her up by the hand, and showeth her alive to all them that were called in. By the which miracle is proved, that the doctrine that Peter taught was a lively doctrine, and that jesus Christ the author thereof, was Lord both of life and death. And the elect acknowledged the same, which straight way when they had seen the miracle, believed in the Lord.  
Unto this narration Luke addeth a few other things which serve for a preparation to that that followeth. 
Peter lodgeth at Simon the Tanners.  For he saith that Peter remained at joppes certain days in the house of one Simon a Tanner, in whose house he was admonished by a vision from heaven, to call the Gentiles into the Communion of the church, and was sent for by Cornelius the Centurion, as shall be showed in the Chapter following. Here let us observe, of what manner of people, the Primitive Church was collected, seeing Peter had none other host, but such an one, as got his living by an handicraft, and that not one of the finest. Hereof Paul teacheth us, that we should rejoice in the Lord alone. Furthermore, the modesty of Peter is declared, 
1. Cor. 1.  who disdained not such an harbour, where as now adays kings palaces, are scarce able to receive his counterfeit successor. Let us follow the modesty of the Apostle, and therein believe and serve jesus Christ: to whom be praise, honour, power, and glory, for ever. Amen.    

The tenth chapter upon the Acts of the Apostles.  

The lxx Homely.  THERE was a certain man in Caesarea called Cornelius, a Captain of the soldiers of Italy, a devout man, and one that feared God with all his household, which gave much alms to the people, and was always in prayers unto God. The same saw by a vision evidently (about the ix hour of the day) an Angel of God coming in to him, and saying to him Cornelius? When he looked on him, he was afraid, and said, what is it Lord? He said unto him: Thy prayers and thy almesses are come up into remembrance before God. And now send men to joppa, and call for one Simon whose surname is Peter. He lodgeth with one Simon a Tanner, whose house is by the sea side. He shall tell thee what thou oughtest to do. 
HItherto the first part of this story hath been declared, wherein hath been showed how the Apostles according to the commandment of Christ, preached the wholesome word of the Gospel everywhere to the jews. And a great many believed, and Luke declareth a marvelous increase of Christian faith in the Church. Yet the greater part and specially those that were of most authority withstood the truth. For both they laid hands on the Apostles, and stoned Steven, and made havoc of the whole Church at jerusalem, by horrible persecution, and sent Saul with public commandments, as far as Damascus, to oppress the growth of Christ's Church, being even in the shoulder-blade as we commonly use to say. And it is not unlike but many others did as it is here written Saul did. Therefore the uncurable and stubborn contempt of so wholesome a doctrine, deserved that at length the kingdom of God should be taken from the jews, 
Math. 21.  and brought to the Gentiles, as Christ prophesied should come to pass. How this thing began to be put in effect, Luke rehearseth in this Chapter, 
The calling of the gentiles.  and declareth the story of Cornelius, which we may aptly name the first fruits of the Gentiles that were called, seeing he was choose of God, to be the beginning of so weighty a matter. Above all things, the principal use of this history must be observed, which consists herein: how God useth to cast of the unthankful and wicked enemies of the Gospel, by his just judgement, and is not so bound to any Nation, that he is compelled to bear with it, if it be unworthy. Hereunto is to be added an other thing, that is to say, how the salvation contained in Christ, belongeth not to the jews only, but also to the gentiles. Which as it is no small comfort to us which come of the gentiles: so, it behoveth that we stand alway in fear, because the jews were cast of and forsaken, lest we by like unthankfulness and disobedience, deserve also to be refused. For Paul's saying shall always stand in his full strength and force, 
Rom. 11.  If God spared not the natural branches, take heed lest it come to pass, that he spare not thee also. And this is the sentence of Christ long agone pronounced, that every branch that bringeth not forth fruit, 
john. 15.  shall be hewn down and cast into the fire. But because the vocation & adoption of the uncircumcised Gentiles, seemed to the jews a foolish and an absurd thing (for that they only so many years together, were thought worthy of that name and title, and therefore abhorred all other Nations, as we do the Turks and them at this day:) First God would have the vocation of the gentiles to be preached by the Prophets, whereof we may see singular testimonies in them, Psal. 2. and .27. Esay. 2. and .19. Again, 42. and .49. Zach. 9 etc. Then declareth he a notable beginning hereof in Cornelius, whom he so called, that any man might see therein the counsel and devise of God's providence. For he doth vouchsafe to send his Angel from heaven to Cornelius, and instructeth Peter by an heavenly vision, whereby he declareth that he will have the gentiles called into his Church, as we shall see when we come to the place. At this time we have to consider what God did vouchsafe to do by Cornelius.  
For Luke beginneth with the description of Cornelius, 
1 The description of Cornelius. A Captain.  which he knitteth up in marvelous brevity and plainness. First declaring his state and kind of life, he saith he was a Captain of the Italian Soldiers. For the Romans used to entertain divers bands of men, of divers Nati●ons, according to the which they gave them their names. And because among all nations, they esteemed none more than the Italians, the Italian garrisons were preferred above others. And there is no doubt but that Cornelius was an Italian, forasmuch as he was one of the chief of that band. But because he dwelled at Ca●sarea, which the ancient writers call Turris Stratonis, the tower or castle of Straton, the manner or state of the soldiers in those days must be considered, that we may the easilier understand the state of Cornelius. Thus write the Roman Historiographers. After the victories that Pompey (called the great) had got, who was the first that subdued Syria and jury unto the Roman Empire, the people of Rome had no more grievous enemies, than the Parthians, who were greatly encouraged with the death of Crassus, & with the overthrow of the Roman Legions, and number of ensigns and standerdes which they had taken, wherein were the pictures of splayed Eagles painted. With whose incursions and roads, because they were continually molested, they thought good to place in the Cities bordering upon them, certain garrisons of soldiers, which within a short warning being mustered, might make a complete army, if need so required, whereby to repulse and beat back the enemy. And those soldiers also were a defence and safeguard for the Cities of jury, to tame and keep under the courage of the jews, which were very prove and ready to make tumults and insurrection. Hence cometh it, that we hear so often mention made of the Captains and soldiers in the writings of the Evangelists, 
Pomponius Mela in his first book of the situation of the world, and .16. chap  whereof divers dwelled and kept house in jury, and wandered not from place to place, as the sold or hired Nation of Caria did. And it pleased God of this kind of men, to gather together the first fruits of the gentiles in the Church of Christ, that his grace and goodness might appear the greater, seeing it is evident, that in the life of soldiers there is great licentiousness, much corruption of manners, and all kind of unruliness. In the mean season, of the things which we have spoken of the soldiers of those days, may be gathered what the state of that people is, which sometime were free, and after that, through ingratitude and disobedience, lost their privilege of freedom. For it is manifest, that the jews whom God brought out of Egypt, and set at liberty, were such people as obeyed their own lawful Magistrates, being subject under no foreign Prince's power. But by abusing of this benefit, they lost both their liberty and goods for the most part. So that now they are not only in subjection to the commandment and covetousness of the Roman Precedents, but have in every of their Cities, garrisons of foreign soldiers, among whom, though there were some to be commended for their equity and godliness, yet many examples teach us that the most part of them were soldierlike, that is to say, fierce and presumptuous. Yea, God in time passed threatened such infelicity to the disobedient. Therefore let as many as enjoy the benefit of freedom in these days, learn by example of the jews, to obey their lawful Magistrates, and their wholesome laws, lest hereafter they taste of the like tyranny and bondage.  

Devout and fearing God.  But let us return to Cornelius, whose conversation and manners are marvelously commended. For Luke attributeth to him devotion and fear of God. Whereby it appeareth he was free from that idolatry of the gentiles, which wickedly and foolishly worshipped many Gods. And this shall appear to have been a great and singular enterprise, if we consider the state of those times, when all Nations were under the rule of the Romans, by whose laws it was enacted, that no man should profess any strange religion. 
In his Apology, cap. 5.  For as Tertullian writeth, none might be worshipped as a God, but such as the Senate would allow as Gods, in so much that they refused to take Christ for a God, because Tiberius had moved the Senate to have him so taken, with the prerogative of his suffrage and voice. Therefore it must needs proceed of great constancy of mind in Cornelius that he dared being an Officer, and therefore knowing he could not go unespyde, refuse the Gods of the gentiles, and worship the true God. By this example are the men of these days confuted, which in matters of religion, think inferior Officers must attempt nothing, without the consent of the highest Magistrate, but that men must simply obey the higher powers. But as we deny not but whatsoever duties belong to the Emperors and Kings, we must perform and fulfil them: so, we keep and appoint our religion for God only, and affirm that religion must not be violated or broken for any Prince's pleasure. And we know that Daniel and his fellows long sithence, thought as we do, which chose rather to be cast into an hot furnace, and into a cave of Lions, than to violate or break Gods true religion. And this is the greatest commendation of Cornelius, that he openly worshipped the true God, not tarrying for the Prince's law to establish the same. Yea, and Christ commended the faith of the Centurion, which plainly confessed he was under the commandment of another, 
Luke 7.  by a singular testimony and also miracle.  
But where the Evangelist attributeth to Cornelius praise of devotion and fear of God, he declareth also his outward exercises, 
The exercises of true godliness.  whereby he uttered and declared his religious mind. Among which, this is the first, where he saith, he feared not God himself only, 
i. The instructing of the family or household.  but that his family also was well instructed in true devotion and fear of God. For this is the property of the godly, that as their selves be given unto God, so wish they them also to be which belong unto them. For why should they suffer them to stray from God, whom they know, he hath committed to their charge? Surely Abraham is commended, because he was both godly himself, and did teach his family the true worship and religion of God. 
Gene. 18.  And because there be commandments of God to that end and purpose, (as is to be seen Deuter. 6. and Psal. 78.) the ungodliness of the household is worthily imputed to the householder, if through his negligence they wax ungodly. The Scripture setteth out to us a notable example hereof in Heli. 
1. Sam. 2.3. 1. Reg. 10.11.  And the Queen of Saba praiseth Solomon because of his well ordered Countries, but afterwards he is blamed for the ungodliness of his wives. As many therefore as will be praised for religion, let them not think they have done their duty, if their selves be worshippers of God, but let them labour to bring all those they have charge of, unto God likewise.  
Moreover, Cornelius did alms, that is to say, 
ij. Almesses.  exercised the works of mercy. Whereby it appeareth that religion had taken such root in his heart, that being inflamed therewith, he showed all kind of duty unto men also. And it is like he was not ignorant of that rule, which the Baptist had given unto the soldiers, which came to ask him counsel, saying: Hurt no man, neither trouble any man wrongfully, 
Luke. 3.  and be contented with your pays or wages But as though he had done but little in performing hereof, he thinketh it his duty, to relieve other men's necessities also. And truly he that feeleth not his mind as yet so affected, let him cease to glory in religion, because Paul counteth the things of greatest importance, 
1. Cor. 3.  as unprofitable, if we be void of charity. Unto these, as a third thing, 
iij. Continual prayers.  is added continuance in prayer, which I judge was stirred up in him, of a desire that he had to know the truth. For me thinketh he is to be counted in the number of those, which having long agone attained to the true knowledge of God, think it is true that God had promised a Saviour, but were ignorant who it was. Him therefore he desired to have revealed unto him, lest it should come to pass that following his own reason, he might err in the way of salvation. This sense may be gathered afterward of the words of the Angel, which says that Peter should show him what he had to do.  
Let us compare the Soldiers of our days with this Captain, 
A comparison between Cornelius and the soldiers of our days.  which use to defend themselves as well by his example, as by others of his calling, and it shall easily appear, how little these examples serve them. Cornelius is commended for his devotion. But these men think, devotion belongeth not unto soldiers, but unto religious men. Cornelius fears God with all his household, but these men think those minds most soldierlike, that have lest fear both of God and man. Cornelius (sayeth Luke) holp and relieved the poor with alms, but these men live by stealth, refraining neither profane nor Church goods. Cornelius was continually in prayers, and desired to have the knowledge of the promised Saviour revealed to him, but these men's tongues used to swearing, cursing, and blasphemy, with wicked audacity, pollute the cross of our saviour Christ, his passion, his wounds, and whatsoever else. I speak not now how Cornelius warred under his lawful Magistrate, to keep out foreign force of the enemy, to suppress sedition, and maintain public tranquillity: but our soldiers like the people of Caria, hired for money, intermeddle, and busy themselves in wars pertaining nothing to them, and hate the name of peace, worse than the devil. But what speak I of soldiers, seeing they are not to be compared with Cornelius, which think themselves now a days the perfitest men in Christendom? So dead is devotion in the minds of men: so great is the desire of private lucre in all sorts of men. And all men's minds almost, are so cold in prayers unto God, that though adversity on every side urge them, they cannot shake of this carelessness.  

2 The calling of Cornelius.  Now, after the description of Cornelius, followeth his vocation, the beginning whereof proceedeth of the Angels apparition, where appeareth a great token of God's goodness. For God might have thought us unworthy the service of the most basest Creature. But not contented to have appointed all other things to serve our use, he sendeth out his Angels also, (as Paul teacheth) for the ministry of those that be his. 
hebrews. 1.  And such is the manner of this apparition, that it is void of all suspicion of craft or subtlety. For in the clear light, about the ix hour of the day, doth the Angel come in unto him, in a visible form, (yet representing some more majesty, than is in man) and calleth Cornelius by his proper name, thereby to make him the more attended to receive the commandments of God. For God useth so plainly to deal with us, that we need suspect no guile, such, as commonly useth to be in apparitions of Devils, which are always dark and doubtful. And yet notwithstanding Cornelius his great and fervent study of religion, he is abashed, at the sight of the angel. Which thing as it may be attributed to the infirmity of man, so is it the property of the godly, to be afraid at the presence of godly majesty. For this, we read came to pass unto Daniel, and afterward to Christ's three Disciples in the mount of Thabor. And we aught thus reverently to be affected towards the word of God, forasmuch as God no way so much showeth himself present unto us. Therefore let us with Cornelius acknowledge God speaking to us in his word, and offer ourselves prompt and ready to fulfil his commandments. The chief thing in this business is the message of the Angel, which appeareth to consist of two parts. Therefore we will speak of each of them, in their order.  

The saying or message of the Angel.  The first part containeth a consolation, whereby he cheereth up Cornelius' mind, having been long in perplexity. For he says: Thy prayers and thy almesses are come up into remembrance before God. Which words are not negligently to be passed over, because the Papists abuse them two manner of ways, while they strive for the glory of man's righteousness, against the merit of Christ. 
Against the maintainers of merits.  For first they hereof gather that men be prepared by their own power and works to be afterward judged worthy to receive greater grace and salvation in Christ. Next, they simply and absolutely, attribute the praise of merit, unto works, as though we were justified and saved by them. But the thing itself declareth they are deceived in them both. For touching the first, it is most vain that they dream of this place concerning their preparations, forasmuch as it sufficiently appeareth, that Cornelius had nor did of himself none of those things which before was rehearsed of him. For how should one of the gentiles, born and brought up in superstition from his childhood, know & fear the true God, of his own industry, 
1. Cor. 2.  considering that the natural man perceiveth not the things belonging unto the spirit of God? How should he also make his prayers to be acceptable unto God, without faith, 
Heb. 11.  seeing that without faith it is impossible to please God? And if he had faith (as it can not be denied) it must needs be that he had it of the gift of God. 
Ephe. 2.  And faith is not without the spirit of regeneration, which brought forth in him both the fear of God, the desire to be almesfull, and what soever good quality else was in him. And we all stand in the case that Cornelius did, and no man is able of himself, to make ready himself, to receive the grace of God, 
2. Cor. 3.  forasmuch as we be not able of ourselves to think well. Furthermore, it is ridiculous, to attribute the name of merit unto works, & to glory of them, in the judgement of God. For who is able to say, that he did them of himself? And have we forgotten that saying of Paul, What hast thou, that thou hast not received? 
1. Cor. 4.  And if thou hast received it, why boaste●t thou, as though thou hadst not received it? Moreover, we must needs acknowledge whether we will, or nyll, that whatsoever works come from us, be imperfect, although we do them by the grace of God working in us, according to the appointment of God's word. For the concurrence of our carnal affections, and wicked lusts and desires infect the same. In so much that the holy men in the Prophet say: 
Esay. 64.  that our righteousness is as a ragged clot arrayed or distayned with a woman's disease. To conclude, whereas all things in us are corrupt, whatsoever is in us, that pleaseth God, it pleaseth him because of our faith only in jesus Christ. For in him is he well pleased. 
Math. 3 17.  Yet we deny not but that the Scripture useth many times this word reward. But that reward is the gift of God's grace, 
Luke. 17.  who (as Augustine sayeth) crowneth or rewardeth his gifts in us, who otherwise deserve to be called unprofitable servants▪ Therefore the words of the Angel have a far other meaning. For his purpose is to teach us, that God had a consideration of Cornelius doing before this, and that he despised not his prayers, and whatsoever other deeds of devotion else he did. And he calleth to his remembrance the promise of Christ, saying: To every one that hath shall be given. For they are said to have, which use to bestow the gifts given them of God's liberality, as meet is. Hereof may be taken a general comfort, that earnest prayer and devotion is not unprofitable or in vain, and out of doubt we shall perceive great increase of God's gifts, if we will lend unto the Lord. Apply the Parable of Talents, which is written Math. 25. to this place.  
In the other part he teacheth him what he should do. 
Cornelius is appointed to send for Peter.  The chief point of the commandment is, that he should send for Simon Peter, who should teach and instruct him what to do. And this is an evident argument of the goodness of God, that he putteth Peter rather than Cornelius, to pain, to take the journey. For thus he useth to offer unto us grace and salvation, when we seek not for it, not because he would favour the sloth of our flesh, but for that by his diligence he would inflame us, to the like diligence in seeking for our salvation and his glory. We have an example hereof in our first parents, who because they would not first seek God, and call upon him, were sought for and called of him. Furthermore, this place maketh for the setting forth of the outward word and Ecclesiastical ministry. For as before, he sent Paul to Ananias: so now he appointeth Peter to be Cornelius' teacher, whom he might have instructed by ministry of the Angel. For it is evident that none cometh unto Christ, but such as the father draweth: and faith is the gift of God, but yet the order of God abideth inviolable, 
Rom. 10.  that faith cometh by hearing, and hearing by the word of God. As many therefore as disdain to hear the word of God at the mouth of man, declare thereby that they be unworthy of the kingdom of God, because they contemn his ordinance, and desire the order of salvation by him instituted, to be destroyed. Let us also use the doctrine of the Apostles, that we being thereby instructed, may do those things which be acceptable unto God, and may obtain salvation through jesus Christ our only Saviour: to whom be praise, honour, power, and glory for ever. Amen.   

The lxxj Homely.  AND when the Angel which spoke unto him was departed, he called two of his household servants, and a devout soldier of them that waited on him, and told them all the matter, and sent them to joppa. On the morrow as they went on their journey, and drew nigh unto the city, Peter went up upon the top of the house to pray, about the sixt hour. And when he waxed an hungered, he would have eaten. But while they made ready, he fallen into a trance, and saw heaven opened, and a certain vessel come down unto him, as it had been a great sheet knit at the four corners, and was let down to the earth: wherein were all manner of fowerfooted beasts of the earth, and vermin and worms, and fowls of the air. And there came a voice to him: Rise Peter, kill and eat But Peter said, not so Lord. For I have never eaten thing that is common or unclean. And the voice spoke unto him. 
AS GOD in electing the people of the jews, used his singular favour and goodness, the which Moses and the Prophets everywhere set forth: so when he cast them of, and took the gentiles into their place, he declared a singular example of his wrath and justice: which thing it behoveth us the more diligently to consider, because Paul deduceth a general doctrine thereof, showing that no man shall escape unpunished, which contemneth the mercy and goodness of God, considering that God hath used so great severity in lopping of the natural branches. 
Rom. 11.  But because this seemed to the jews a thing unmeet to be said, or to be believed, insomuch that the Apostles for a good space were not resolved in that point, and the gentiles also had no little doubt thereof, in consideration of the life which they had led aforetimes, it was therefore requisite, that there should be some notable entry and beginning hereof. Therefore is Cornelius the Centurion choose, even from among the number and vocation of warriors, that the mercy of God might appear the more plain and manifest. He is advertised by an Angel sent from heaven, to call Peter unto him: by the which argument only, it did evidently appear, that all things in this business came to pass by Gods working. Yet shall the same appear in the things following more fully and evidently, and for the declaration hereof, this present place maketh not a little, which showeth the faithful obedience of Cornelius being thus admonished by the Angel, and also teacheth us how Peter was advertised by a vision from heaven, that he should not refuse to go preach the Gospel to Cornelius.  
Luke is very diligent in describing of Cornelius obedience, 
1 The obedience of Cornelius.  because it giveth us an evident testimony of his faith, which shall appear the more plain and manifest, if we expend, how many impediments there were, to have kept him from believing and obeying the Angels words. It was a dangerous matter for him to change religion, whose duty it was chief to see that no tumults or business should be made in Syria, through the change or alteration of any thing. And there was no help or aid for him in man, whereby he might hope to defend himself against the power of the Emperor of Rome. Moreover, it was to be suspected, that in a Tanner's house there should be any which could teach a man the way to life and salvation. For who would look for such a teacher out of such a school? Who would not also suspect him, that (as it were) lay lurking in such an obscure corner? But faith only overcometh all these things, which to obey, Cornelius had long before submitted himself. And this example may worthily be joined to those which Paul repeateth Heb. 11. We are taught, that we must not for any dangers be feared, or drawn from the doctrine of truth, nor suspect the faith any manner of way, for any slender or base appearance outwardly, but let us follow Cornelius, and without all delay fulfil the commandments of God. For he by and by called unto him two of his servants, and a devout soldier, and sendeth them to joppa to bring Peter unto him. Where appeareth a singular commodity which Cornelius had by the godly ordering of his family. 
The commodity of a well instructed family.  For now hath he faithful servants, to whom he may safely commit a business of such credit and importance. An example whereof, Moses showeth us in Abraham and his servant. But their case is far otherwise, which so neglect their family, 
Gen. 24.  as though their instruction appertained nothing unto them. For where they will not bring them up in their duty to God, they be for the most part untrusty and unfaithful to them, as who through their negligence was voided of religion. This, Nero the tyrant found true, who, as the Historiographers write, complained that he had never a faithful friend, not not at the last hour of his death. For why should he find them trusty, whom he wickedly had armed and set against God and his Christ? Hereof aught all men in authority to learn a general doctrine to use them that belong unto them, to the true religion and worshipping of God. For it cannot be that they will be faithful to their Magistrates, 
Eusebius in the first book of the life of Constantius. Sozomenus in the Tripartite history, 1. book. 7. changed  which have denied their faith unto God. This, Constantius father to Constantine the great, well perceived in time past, which thought good to thrust them out of his Court which had at his bidding burned sacrifice to the Gods, thinking that they would do him little true service, which would be unthankful to God, and betray his true religion.  
Furthermore, it is not to be omitted how again he attributeth a praise of godliness to the soldier which used to wait upon Cornelius. For besides that it appeareth hereby how much the conversion of the godly maketh to the attaining to godliness and salvation: 
Religion hath place also along soldiers.  We are also taught that there is no state or kind of life utterly void of religion, since that it hath place among soldiers in warfare which in many men's opinion doth then best brook her name, when she hath cast from her all religion. Howbeit, the scripture teacheth us, that God is the most prosperous Captain of wars. 
2. Sam. 10.  By his conduct and leading, joab encountering with a great band of Assyrians, had a notable victory. David being ready to darren battle with Goliath, 
1. Sam. 17. Psa. 18.144  calleth upon God for help. David attributeth unto God all the victories and praise that ever he gate by war, where he saith that God teacheth his hands to fight. 
Eusebius in the Eccl●s●asticall history the ix book and ix chap. Ruffinus in the same history. ●1. book, and 33. chap.  Yea, Constantinus being admonished by an Oracle, caused the sign of the holy cross to be born before his armies, as finding better success under it, than under the ensigns of the Romans Eagles. And when Theodosius in the dangerous war against Eugenius and Arbogastus, had spent an whole night in prayers, and was encouraged to the fight by a sight of Angels cheering and exhorting him thereunto, we read how the next day he had the victory with the aid and help as it were of the winds that blewe that day. Therefore their sayings are most to be discommended, who, as the Roman Orator saith, there is no room or place for law or right while wars are in hand: 
Cicero in his Oration for Luc. Muraena.  so, they think wars may be made and followed without any religion. But take away religion, and they shall nothing differ from the rage of savage beasts, nor cannot be defended with any honest colour, yea, they shall most cruelly rage's beyond all right and reason. These things teach us, that the furiousness of the Anabaptistes is not to be suffered, 
Against the Anabaptists.  which hold opinion, that it is not lawful for a Christian man to wear a weapon, considering that these Captains and divers other soldiers in the Scripture, are commended for their faith and religion. And surely their opinion is so absurd, that rather they aught to say, that no man can worthily wear his weapon, but he that is a Christian.  

2 Peter by a vision is instructed concerning the calling of the gentiles.  Now, let us come to Peter the Apostle, whom God instructeth by a peculiar vision, that being deceived with the common error of the jews, he should not reject the message of Cornelius. And that that is here done, is not much unlike to that we heard before, came to pass between Ananias and Saul. For even as there, so here also is Cornelius first admonished to send for Peter. After this, Peter is certified of his vocation, not to deny his duty of love, either to Christ, or to Cornelius. This is a peculiar and singular argument of God's goodness, which is desirous that men should be saved, and come unto the knowledge of the truth. It is good to examine all the circumstances of this vision, that the knowledge of the things belonging to our salvation, may appear the plainer.  

Peter goth to his prayers fasting.  First, Peter is to be considered, who as it is said, was go up fasting into the upper story of the house, about the sixt hour of the day, while in the mean while his dinner was a preparing. For we have declared before in the third Chapter, how in times passed, certain hours were appointed for prayers. For although the effect of prayers be bound neither to time nor place, yet must we observe a certain opportunity in them, & certain times must needs be prescribed for prayer, lest being occupied in other businesses, we neglect a thing most necessary of all other. Peter's example also teacheth us, that prayers require as well a secret going apart, and aside, as also a certain sobriety, in body and mind, that the devotion of them be not extinguished by surfeit and pampering of the body. For the which cause the Scriptures both of the old and new Testament, many times join praying and fasting together. This thing reproveth the foolishness of the hypocrites, who as they order their praying for ostentation sake, so they ascribe the praise of merit absolutely unto their fasting, whereas the use thereof serveth for none other cause, but to tame and keep under the flesh, that it wax not to proud and malapert, and so disturb and overturn aswell prayer, as all other exercises of true godliness. See Matthew. 9 Esay. 58. chap.  
Moreover, it is written, that he fallen into a trance, 
Peter's trance.  to th'end we should understand, that in this matter nothing is to be attributed to natural sight, nor that Peter was deceived through defect or want of his natural senses. For being rapt & taken as it were, out of himself, he perceived these things with the eyes of his mind●. For where the natural man (as Paul saith) perceiveth not the things that appertain unto God, it followeth that his mind must be rapt by the spirit of God, out of the world, to perceive the mysteries of the kingdom of heaven. This thing Paul teacheth us by his own example, whereas writing how he was rapt into the third heaven, he plainly confesseth, 
2. Cor. 12.  that he was ignorant whether this came to pass unto him in the body or out of the body. And this thing is the more certain to be believed, because he saw not these things with his corporal senses, which use for the most part to be deceived.  
After these things, followeth a diligent description of the vision. 
The description & scope of the vision.  He seethe the heavens opened, he seethe a great vessel, let down like unto a sheet, bond at the four corners. There seemed to be in the same all kind of beasts, as well fourfooted, as creeping, and flying fowls, but specially such as in the law are called unclean, concerning which, we may read Levit. 11. Deut. 14. Hereunto is added a voice bidding Peter arise, kill, and eat. Above all things it behoveth us to mark the end and scope of the vision, which by the things that follow, appeareth to have been none other, but that God would thereby teach us, that all the difference which hitherto had been between the jews and gentiles, by reason of the ceremonies of the law, was now taken away, and that there was no impediment or let, but that the gentiles also might be admitted into the fellowship of the Gospel and salvation got by Christ.  
It shall appear that this vision maketh marvelously for this present business, if all the mysteries in the same be thoroughly considered. 
An allegorical exposition of the vision.  For it confirmeth Peter's wavering mind, and notably declareth the state of the whole Church. It is said that Peter was an hungered at that time. But it is plain, that he was altogether inflamed with the desire to have Christ's kingdom increased, and the Church enlarged, hungered not so much▪ in body as in mind. For there fallen out things which might marvelously vex his mind. For the jews, to whom it seemed salvation chief was due, had very unworthily rejected it, yea, and persecuted it. And he thought the gentiles, unworthy to be partakers thereof: forasmuch as he known that Christ had once commanded that they should not go into the way of the gentiles, but preach the Gospel unto the lost sheep of Israel. He remembered also that Christ took the gentiles but as Dogs, because he said to the woman of Cananie. 
Math. 15.  It becometh not to cast the children's bread unto dogs. For although Christ afterward commanded the Gospel should be preached to all creatures, yet it seemed to him, that it was to be understanded of such gentiles, as should forsake their heathen superstitions, and turn to the jews religion, and would use the justifications of the law of Circumcision. Therefore what other thing could Peter do in this case, but stand amazed in great doubt and perplexity of mind? For he saw not of whom that Church should be gathered, in the which he had so often heard that Christ should reign. Now, God in this place putteth him commodiously in mind hereof, and declareth the whole manner of the gathering of his Church together, and showeth a most evident figure of his Church. For there was let down from heaven, which he saw open and part in sunder, after an unwonted wise, a great linen clot, tied at the four corners, which did represent a figure of the Church. So Peter was taught that the Church was to be looked for from heaven, which is called the new jerusalem. Apoc. 21. and not of the iustifying of the law. For except a man be born from above, 
john. 3.  he shall not see the kingdom of God. And the clot tied at the four corners, signified that this Church should be gathered out of all the coasts of the world. There were beasts within it, which the law pronounced to be unclean, these Peter was commanded to kill, & to eat his fill. This taught us that the Gentlies' which hitherto were taken for foul people, & strangers from the public weal of the people of god, should be killed and mortified with the spiritual sword, that is to say, with the preaching of the Gospel, without respect of the jewish law and ceremonies, and so should be received into the fellowship of Christ and his Church. For now was come the time of correction, in which the veil of the Temple was rend, and the brickwall broken down by Christ, which joined both Nations into one faith, 
Ephe. 2.  and inheritance of one kingdom. And that this was the meaning of the vision, the effect of the matter shall hereafter declare.  

What God hath cleansed, that call not thou foul.  Howbeit, Peter as yet understandeth not the meaning of the Lord, but being as yet held in overmuch observation of the law, answereth: Not so Lord: for I never eat thing that was common or unclean. And strait way the Lord confuted his judgement with a grave sentence, saying: what God hath cleansed, that call not thou common. Which sentence appertaineth to this present purpose, and teacheth us, that neither the meats which were forbidden by the law, nor the gentiles which were signified by them, are to be taken henceforth as unclean. It also containeth a general doctrine, whereby we are taught, that we aught to establish nothing of our own head against God's judgement and decree. And they offend against this sentence, which think that unlawful and unholy, which God hath sanctified and made lawful. They are here confuted, that since the abrogation of the law, have brought in new differences of meats, whereas it is evident, that all meats are sanctified by the word of God, and that the things that enter in at the mouth, defile not a man. 
1. Tim. 4. Math. 15.  And we admit not their cavillation, which say these things are appointed for the keeping our flesh under, not for that they think meats to be unclean of their own nature. For if this be their meaning, why do they snarl men's consciences, by this precept? Why appoint they certain days for such abstinence? Why bind they poor men thereunto, whom it is manifest are attenuated enough by reason of continual labour and penury? Why permit they the richer sort, in the mean while to fraunche and eat fish, and far fet junkets, and spyced cates, most meet to provoke and stir up the flesh unto lust? Why grant they them the use of Wine, wherein is lechery or riot, as the Apostle saith, and which is of most force to kindle the rage of the flesh. They are also confuted, that teach men to abstain from Matrimony, as though it were an impediment unto them that haste unto the kingdom of God, whereas God ordained it, and therefore must needs be lawful and holy, yea, most necessary for a man that will live godly. 
1. Tim. 4.  And Paul did not without a cause number these articles among the doctrines of the devil. For it is more than devilish audacity, with open mouth to condemn that, that God hath made holy. They are again like faulty, which teach men how that is lawful that is forbidden by God's law, or which dare dispense with men for money, in those things which are committed against the law of God. Both these things are in Popery so rife, that by this one note a man may know Antichrist, to whom Daniel attributeth, that he shall have power to altar and change laws and times. Let us learn therefore to depend upon God's mouth, and to admit no constitutions, contrary unto God's ordinances.  
Furthermore, Luke sayeth this was done three times, 
The clot is taken up into heaven again.  and that at length the sheet or clot was taken up again, to the place from whence it came. God would have this done thrice, because he would have Peter thereby the more assured and persuaded. And the clot and beasts are taken up again, both that Peter should be certified that all this was done by the providence of God, and also that it might appear, there was a place in heaven for them also that hitherto seemed to be excluded from thence by reason of the difference of the law. And this is a general consolation. For the merit of Christ hath opened unto us heaven again, which the fall of Adam had locked against us, and hath prepared there a place for us, as oftentimes already hath been declared. Therefore embracing him with true faith, let us mortify the old man with the sword of the spirit, that being born again from above, we may be brought thither to the society of our Lord and Saviour jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The lxxij Homely.  WHILE Peter mused in himself what this vision (which he had seen) meant, behold, the men which were sent from Cornelius, had made enquirance for Simons house, and stood before the door, and called out one, and asked whether Simon which was surnamed Peter was lodged there? while Peter thought on the vision, the spirit said unto him: Behold, men seek thee: Arise therefore and get thee down, and go with them, and doubt not, for I have sent them. Peter went down to the men, which were sent unto him from Cornelius and said: behold, I am he whom you seek, what is the cause wherefore you are come? They said, Cornelius the Captain, a just man, and one that fears God, and of good report among all the people of the jews, was warned by an holy Angel to send for thee into his house, and to hear words of thee. Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from joppa accompanied him. And the third day entered they into Caesarea. And Cornelius waited for them, and had called together his kinsmen and special friends. And as Peter came in, Cornelius met him, and fallen down at his feet, and worshipped him. But Peter took him up saying: Stand up, I myself also am a man. 
Among the many and singular works of God, whereby he hath declared his great bounty and goodness, the calling of the gentiles is not last to be placed. This shall well appear▪ if we expend what ●hey were before God called them, that is to say, strangers from the common weal of the people of God, without God, without Christ, dead through sin, children of wrath, and to be brief, the very bondslaves of sin, as in many places Paul teacheth, & the histories of the gentiles abundantly declare. It must therefore needs be a great goodness of God, that would take such out of the kingdom of darkness, into the fellowship of his son, and eternal salvation. But because it seemed to the jews, puffed up with the affiance that they had in the righteousness of the law, and contemning the gentiles, because they neglected Circumcision, and the other Ceremonies of the law, a thing to absurd, that such should be adopted and received: It was needful there should be some evident demonstration, to prove that this was the very will of God. This did God set forth in Cornelius whom by the ministery of an Angel, he stirred up to seek the salvation that cometh by the Gospel, and also instructeth Peter the Apostle with a peculiar vision, that he should not after the common error of the jews; think Cornelius and other Nations unworthy to be taught the doctrine of salvation. But of these things we have entreated in the Homilies before going. Now let us view the proceeding of the whole matter, which Luke here rehearseth in ample wise, and at large.  
He beginneth with Peter, showing how he was affected in mind with this heavenly vision, 
i. How Peter was affected in mind with the heavenly vision.  and how even at that very stound when the messengers came from Cornelius, he was more fully certified by the holy ghost. And he says that Peter sat doubting, and had many and divers cogitations arising in his mind. For he easily perceived that so strange and so often repeated a vision, could not be without some mystery: howbeit, he saw not the use and end thereof. But as he was pondering these things in his mind, the messengers were come, they inquired for Peter, and he in the mean while is certified by the spirit what he shall do. We have in Peter to consider the dullness of ma●nes nature, which letteth us that we cannot see the mysteries of the kingdom of hea●en, 
The dullsome of man's nature.  unless we be illuminated with the spirit of God. The consideration whereof serveth us to this end, that we trusting in the dexterity of our wit, seek not to deep in God's secrets, and so entangle ourselves in infinite errors. Yet in this he is to be commended, that he doth not deride or contemn the vision showed him▪ although he understand not the meaning of the same, but is very pensive, and careful for the finding out of it, and as it is credible, went about by prayers to attain to the knowledge of it. For God so commandeth us, & he deceiveth not them which by godly meditation, desire to be inspired from above. For this is his promise: Seek, and you shall find▪ ask, 
Math. 7.  and it shall be given you.  
And even at that moment, 
The modesty of Cornelius messengers.  that Peter was in this doubt and perplexity, the messengers were at the door, and inquiring for Simon the Tanner's house, one cometh forth, of whom they demand whether Peter lodged there yea or no. And they seem to abstain from going in, because they were not ignorant, that the jews thought it abominable, to be conversant with the gentiles. Therefore they would not over hastily trouble them, to whom they were sent. This is a great argument of civil modesty, and that nurture that Cornelius used in his family. But if a man would compare the soldiers of these days, placed in Cities for their safeguard, with these men, he should perceive such incivility and rigour in them, that they shall differ little or nothing from enemies. Cornelius' servants and soldiers would not enter into an other man's house, because they would disturb no man against his will. But our men think they are then most like soldiers, when they burst open men's doors, search the secretest parts of their house, bereave householders of their right in their own house, beat them that speak against them, and satisfy their raging lust in whoredom, upon matrons and virgins. 
The providence of God  Here appeareth also the marvelous providence of God, which doth not only wonderfully govern the proceeding of this matter, but also every part and parcel thereof. For by his providence it cometh to pass, that the messengers should even then be at the door, when Peter was in that meditation and study, which concerned the end and effect of this matter. Some one of little understanding, standing in the conceit ofmen wisdom, would say, this thing happened by chance, & at all adventures. But we reverence the providence of God, which worketh in all things, hath the number of the hears of our head, 
In his books against the Academites, and in his first book of Retractations. 1. chap.  and suffereth nothing to come to pass by hazard or peradventure. And we allow rather the judgement of Augustine, who was not ashamed to confess the common error that he used among other, though in no wicked sense, being deceived with these vain words of fortune and chance.  
Furthermore, to return again to Peter, the holy ghost teacheth him, as he was musing of the meaning and end of the vision, 
Peter is advertised by the holy ghost.  what he should do. For he showeth him that there were men come which would speak with him: therefore he commandeth him by and by to go down, and to go with them. And he rendereth none other cause hereof, than that he saith, he sent them: speaking nothing of the success and effect of the thing. Nay, he commandeth him not to doubt, or to reason, or to debate the matter to and fro with himself. Hereof may be gathered a general rule, whereby we are taught that we must simply obey God, and not take our reason to counsel, when we have heard the express commandment of God. For as God hath this authority over us, to command us what it pleaseth him: so is it the property of faith, as it were, to captivate all reason's understanding, and to subdue it unto the word of God, & not to suffer it to reason against the manifest commandments of God. For that is an over wicked audacity, to go about to make the authority of God's precepts to give place to our reasons. Therefore that that the old Testament showeth that Abraham sometime did, who neither doubted of God's promise, although he saw it to be against the course of nature, nor disobediently gainsaid his commandments, though absurd and unreasonable to see to, the same doth the holy ghost in this place, require of Peter. We are admonished also, that it aught to suffice us when we understand, that God hath appointed or spoken any thing: forasmuch as it is evident, he ordereth all things both wisely, and for our salvation. And this is that wrestling of faith, wherein all such aught to be exercised, as will be taken for the true and faithful worshippers of God. In the which if now a days we were more obediently and diligently occupied, we should be much less troubled than we be, and find better success in our doings.  

2 Peter obeyeth the commandment of God.  But let us see the obedience of Peter, which he declared, when he had heard the commandment of the holy ghost. First without all delay, he went down to them, and did nothing mutter (as the wayward do use) either that he was interrupted of his prayers, or let from his dinner. Then when he saw the messengers, whom by their apparel, he might easily judge were gentiles and soldiers, he friendly telleth them, that it is he they seek for, and asketh them what the cause of their coming is. And straightway the messengers courteously answer him, and faithfully declare unto him, all that their master had commanded them. For both they singularly commend their master, and diligently report the Oracle uttered by the Angel, to the intent they might the easilier obtain the purpose, for the which they came. And by the way may be seen, with what diligence and trust, Christian servants aught to go about their masters business, that they only serve them not in their sight, as Paul saith, but as much as in them is, labour when they are absent, to set forth their honesty, & to work for their commodity. Ephe. 6. By and by, as Peter had herded their message, he understood the mystery and secret of the vision, and perceived that the gentiles were signified by the unclean beasts, whom God would now have brought by preaching of the Gospel, into the fellowship of Christ, and to salvation. Wherefore, he bringeth them into the house, and the next day goeth with them, being accompanied by certain brethren of joppa, who both would this way declare their good affection unto Peter, & also were choose of God to be witnesses of so weighty a matter. Moreover, as in all these things, there appeareth a faithful obedience, such as erewhile we heard the spirit of God commanded unto Peter: so Peter is a notable example of hospitality, which as it is in all men a thing most commendable: so it most becometh Bishops and Ministers of the word, that while herein they give others good ensample, they 'cause their doctrine to be the better spoken of, which is the cause, that among the properties of a Bishop, 
1. Tim. 3.  Paul thinketh this also worthy to be rehearsed. Therefore by Peter's example the waywardness of them is reproved, who for that they will be taken to be of authority, bear themself very strange, and will show no manner of friendly familiarity, either to strangers, or those of their own house. Whom if the example of Peter cannot, yet the authority of Christ aught to move, who even then as Mark writeth, did friendly receive all men, 
Marc. 6.  when by reason of the people's importunity pressing upon him, he had scarce leisure to eat his meat.  
After these things, Luke declareth the meeting of Cornelius and Peter. 
3 The meeting of Peter and Cornelius.  And of Cornelius he telleth two things. First, that he called together his kinsfolk and alliance, and all other which he was acquainted with, who all waited for Peter's coming. These things express the property of a true faith. For where faith stayeth only upon the word of God, she seeketh and waiteth carefully for the same. Again, where it burneth in desire of God's glory, and love of her neighbour, she is desirous to communicate salvation also unto many others. Both these properties doth Cornelius perform, and that not without his great peril. For we have already oftentimes declared, that it was a dangerous matter among the Romans, to altar or change religion. Therefore it could not be but dangerous, to have so many witnesses thereof. But that faith standeth in no fear of danger, as well the Scriptures as many other examples, everywhere declare. Let us follow this endeavour and desire, lest while we make provision for ourselves, we betray the glory of God, and neglect the salvation of them which aught to be most dear unto us, according to the law of nature. But Cornelius doth yet another thing. For assoon as he seethe Peter the Apostle, by and by he runneth to meet him, falls down at his feet, and worshippeth him. These are tokens of a devout mind, and that hath a very good opinion of the word of God and his minister. Yet Cornelius exceedeth herein, and offendeth in overmuch veneration, whiles (as may be gathered of Peter's words) he attributeth more unto him than belongeth to a man. This many times cometh to pass, when we use the unadvised zeal of our reason in reverencing Gods Ministers. And of none other beginning sprung that superstitious worshipping of Saints, pilgrimages, for devotion sake, kissing of relics, and infinite other such like things, then because men being beguiled with an inconsiderate zeal of religion, thought there was some spark of godhead in them whom God had used sometime to the enlargement of his glory, and the salvation of others. It behoveth us therefore to lift up our eyes to God himself, lest while we will seem to be to religious we defraud God, of his due honour.  
To this purpose belongeth the answer of Peter, who doth not dissemble Cornelius error, but friendly reprehendeth him, saying: Arise, 
Peter refuseth godly honour.  for I also am a man, as though he should say: I perceive you have an opinion of me, far above that I am. And because you think there is in me some godhead, therefore you do vouchsafe to give me this honour, but you are far deceived. For although the grace of God hath made me an Apostle, yet as touching my essence and nature, I am nothing but a man, that is to say, mortal, frail, and sinful, which had need myself also of God's grace, and Christ's merit. Therefore give me no divine honour, but bestow it on him whose ministers and servants aswell I am as you. This is the meaning of Peter's words, which Paul also expressed, when he saw the men of Lystra, in like sort deceived, saying: you men and brethren why do you thus? 
Acts. 14.  we be men subject to such infirmities as you be. Thus the Apostles put from them overmuch honour, which they might yet have excused, under this pretence, that it made for the authority of the gospel. But they thought it unmeet, that any man should abuse the zeal of men, and by craft go about to purchase authority unto their doctrine. These things teach us, that all such honour is overmuch as is given unto creatures under pretence of godly worship. Paul prescribeth duties of civility, and commandeth that one go before another in honour. 
Rom. 12.  It is a wicked blaspheming of God's honour, if we apply unto Creatures, that that is due to God alone. Here is also reproved the outrageous pride of the Bishop of Rome, which challengeth to him the supremacy, under pretence of Peter, and suffereth all that come before him, not only to fall down at his feet, but also compelleth Kings and Emperors to kiss his feet, and is not afeard to tread on their necks with his fowl feet: wherein he followeth not the faithful Minister of Christ, but Caligula and Dioclesian, the monsters of mankind, which heinousness is so much the more grievous and intolerable, because it is admitted under this pretence, as though there were some piece of godhead in so wicked a creature. But to let pass the adversary of Christ, and our salvation, let us acknowledge the mercy of God, whereby he did witsafe to call the gentiles, let us remember our duty, and serve him, who hath made us heirs of his kingdom, and coheir with jesus Christ, his son and our Saviour: to whom be praise, honour, power, and glory for ever. Amen.   

The lxxiij Homely.  AND as he talked with him he came in, and found many that were come together. And he said unto them: you know how that it is an unlawful thing for a man that is a jew to company or come unto an Alien: But God hath showed me, that I should not call any man common or unclean. Therefore came I unto you without delay, as soon as I was sent for. I ask therefore for what intent have you sent for me? And Cornelius said: This day now four days, about this hour, I sat fasting, and at the ix hour I prayed in my house, and behold, a man stood before me in bright clothing, and said, Cornelius, thy prayer is heard, and thy alms deeds are had in remembrance in the sight of God. Send men therefore to go to joppa, and call for Simon, whose surname is Peter. He is lodged in the house of one Simon a Tanner by the sea side, which as soon as he is come, shall speak unto thee. Then sent I for thee immediately, and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded unto thee of God. 
Because the calling of the gentiles seemed to the jews, who were puffed up in the confidence of their ceremonies of the law, a thing not only absurd, but also unjust, the holy ghost useth a singular diligence in setting forth the conversion of Cornelius, which was received into the Church without Circumcision, and such other Ceremonies, that it may appear to all men, how nothing is here done, by man's advise, but all by God's ordinance and appointment. The chief use of this history is as well to repress the proud boasting of the jews, as to confirm our minds in the faith, which be all come of the gentiles, seeing we perceive the preaching of salvation belongeth aswell to us, as to the jews. An evident and an infallible argument whereof is this, that we hear how Peter cometh to Caesarea by God's leading and appointment, to preach salvation unto Cornelius. The same shall here appear more plain, if we consider Peter's first communication with Cornelius: wherein he excuseth his coming to the gentiles, and Cornelius declareth his purpose why he sent for him.  
Peter therefore beginneth with his excuse, 
Peter excuseth his going to the gentiles  partly because of the jews his brethren, who came with him from joppa, as we heard before, leas● they night be offended at this strange and unaccustomed doing: and partly because of Cornelius friends and kinsfolks, which were gentiles, lest they should suspect him of lightness, if he had rashly transgressed the ancient usage of his people, without a just cause. He confesseth therefore the custom of the jews, lest he should seem rashly to have forgotten the same. And he layeth against the same, the oracle or will of God, whose only authority was sufficient to excuse his doing. We must entreat of both these points particularly.  
Speaking of the custom of the jews, 
Let them eschew the company of the wicked that will honour God.  he calleth his hearers to witness: you know (saith he) that it is not lawful for a man that is a jew, to company with, or to come unto an alliant. And although there be no law of God extant, which expressly doth inhibit it, yet the custom seemeth to take his beginning of this, because God forbade them to marry, or make league with the Gentiles, and specially the Chanaanites, 
Deut. 7. joshua. 23.  lest through companying with them, they might fall from the true God, and the right worshipping of him. And it is very credible, that many under the pretence of such affairs, as of necessity fall out amongst men, were therefore the more familiar with the gentiles, and so become the slacker in honouring of God. Which thing was the cause that the devout and godly fathers made the bounds of this law yet straighter, willing to take away all occasion of falling from God. Hereof may be taken a general and perpetual precept, that they which will be called and accounted the honourers of God, must avoid the company of them, who they know are swerved and fallen from God, either by false religion, or else by corrupt manners and conversation of life. For where, of nature we be prove unto evil, we are easily infected with the custom of other men's ungodliness, and daily examples declare of what force companying with the evil is, in this case, and wicked talk, whereby Paul saith, good manners are corrupted. 
1. Cor. 15.  Beside this, they are also partakers of their punishments, that delight in the company of the ungodly. Whereof the Scripture showeth us an example in Lot, who dwelling among the Sodomites, was first vexed with cruel war, after that, lost his wife and all his goods, and at length by his daughter's company proved how much the company of a wicked Nation had hurt him, whereas by crafty and subtle means, they committed incest by lying with their father. Therefore it is not without a cause that Paul warneth them that are consecrated unto Christ, 
2. Cor. 6.  not to bear the yoke with unbelievers. And our master Christ speaking of the punishment of Antichrist, and that wicked Babylon, warneth his people earnestly to come out from among them lest they be partakers of her plagues. 
Apoc. 18.  And if the company of the common people do so entrap and beguile the godly, then must false teachers be much more diligently avoided, which use craftily to creep into men's bosoms, and to instill the deadly poison of false doctrine into their hearts, unawares. See Math. 7. and .15. 2. john. 1. chap.  

No man must be judged unworthy the doctrine of salvation.  Howbeit, the Apostle layeth the late oracle of God against the received custom of the jews, saying: But God hath showed me, that I should not call any man common or unclean. He calleth them unclean in this place, that be unworthy the doctrine of the Gospel, and of salvation. For else it is evident, that all men are and aught to be counted unclean, forasmuch as we be conceived and born in sin: the thoughts of our hearts be wicked from our childhood, 
Psal. 51. Genes. 8. Esay. 64.  and our righteousness is like filthy and arrayed clouts and rags, as the Scriptures testify. But because the blood of Christ hath cleansed us from our sins (1. john. 1. cap.) and our hearts are purged by faith in him: no man aught rashly to be judged unworthy of that purification which Christ of his exceeding liberality offereth to all men, and most lovingly giveth to as many as believe in him: except we find any men to be of that kind of dogs and hogs, before whom Christ forbiddeth us to throw the pearls and holy mysteries of the kingdom of heaven. They are therefore greatly deceived, 
Math. 7.  which enviously hide the secrets of salvation, and use to keep those that have professed Christ, from the knowledge of them.  
It is chiefly to be considered how the Apostle layeth the oracle of God against an old received custom. 
Customs must yield unto the word of God.  We are taught by this example, that such is the authority of God's word, that unto it the things which were instituted by men of a godly zeal, and holy intent, aught to give place, as soon as they seem any ways to make against the will of God. Therefore their obstinacy is very peevish and pernicious, which go about to retain those ceremonies in the Church, which it appeareth, have been devised by foolish men, for the confirmation of superstition, and are very derogatory unto the merit of Christ. They think it a dangerous matter to altar or change any thing. But it is much more dangerous to stick to the observation of old errors with the loss of salvation. And we aught to remember that the obedience of faith is the end of true Christianity, 
2. Cor. 10. Math. 16. Luke. 8.  which requireth of us to deny ourselves, and to resign and yield up all our thoughts and judgements unto the will and power of God.  
Moreover, Peter after his apology and defence, demandeth a question, to say, for what intent they had sent for him? And this demand seemeth not superfluous, although Peter was both instructed before by the heavenly vision, and also by them that were sent unto him. For by this mean he thought he would stir up in the minds of his hearers, a diligent and an attentive heed to harken to him, which thing if it be wanting, the word cannot be preached with any profit. And it doth not a little provoke the mind and zeal of the teacher when he seethe those men desirous to hear him, whom God hath appointed him to teach and instruct.  

Cornelius' answer unto Peter.  Now followeth the answer of Cornelius, which as it is simple and without colour, so it hath in it divers things, which serve for the instruction of all men. For he declareth the cause of his counsel, 
1 He declareth the cause of his sending.  and giveth thanks unto Peter, that he would vouchsafe to come unto him, and also promises to give good ear unto him, wherein he plainly admonisheth Peter of his duty, all which we will peruse in order. He beginneth with the cause wherefore he sent for Peter, lest he should seem to any man, either negligent about his salvation, or else arrogant, in that he went not to joppa himself. Therefore he repeateth the things before mentioned, touching the appearing of the Angel, and it grieveth not Luke oftentimes to rehearse one thing, to th'end the truth and certainty of the history might appear the more. The sum of all the matter is, that he was admonished by an evident Oracle and commandment of God, to send for Peter. Let us here mark how he saith, he abode fasting and in prayer until the ix hour of the day, which is three a clock at after noon with us. This thing expresseth an ardent desire of the truth, whereabout it is like he was greatly troubled by reason of the diversity of religions, forasmuch as he see the jews differed from the gentiles, and that there begun a new religion among the Christians. Therefore being very careful, lest he should serve from the truth, he made continual prayer unto God, adding unto his prayers, holy fasts: that a man may plainly perceive that he trusted not in the merit of his fastings, but sought by them only the understanding of a truth. Compare now this soldier with the Monks of these days, that thou mayest perceive how far he passed them, both in godliness and discipline of the flesh. And being a public Officer, he gave himself to these exercises, whereby their error may appear unto all men, which deny that perfit study of godliness can consist without solitary life. It appeareth also in this place, what the cause is, that men profit so little now a days in the study of godliness. God will be incessantly called on by prayers, which then are most fervent, when they proceed of a sober subduing of the flesh. But now a days there is small regard of prayers, and the study of sobriety is changed into surfeiting and ebriety, which things use to make men unapt, either to serve God or man. This drunkenness reigneth in many places, even among the Ministers of the word, so that a man may mark in them such manners as Isaiah attributeth to false teachers, Chap. luj. The Princes and those that are in office, are commonly at their banquets betimes in the morning, and are given to surfeiting: altogether unmindful of that saying of Solomon: Woe be unto thee, o thou land, 
Eccle. 10.  whose king is but a child, and whose Princes are early at their banquettes. In the Commons a man may see the days of Noah and Loth, 
Math. 24. Luke. 17.  as Christ in times passed, taught. Why marvel we therefore that there is so little knowledge of the truth, since those desires reign among us, that use to styfle Truth, and utterly to suppress her.  
secondly, 
2 He giveth thanks unto Peter.  Cornelius giveth Peter thanks that he would witsafe to come unto him. For so means that kind of speech which he useth: Thou hast done well that thou art come. For where he acknowledgeth that he hath done well herein, he plainly confesseth that he is beholding to him therefore. By which example we are taught, that we must be thankful to the Ministers of the word. For they bring unto us peace and salvation, according to that saying of the Prophet, 
Psal. 107.  He sent out his word and healed them They be also to us in stead of fathers, because through their ministry, we be born again, 
1. Cor. 4. Galat. 4.  and made the sons and heirs of God, as we read Paul hath oftentimes inculcated. And the Philosophers have taught, even by the law of nature, that children are never able to make their parent's amendss. Who then is able to recompense him, through whose labour and travail, he is made the son of God, and heir of the kingdom of heaven? For the which cause, the Prophets use to accounted faithful teachers, among the chief benefits of God, as may be seen, Psal. 147. Esay. 30. Amos. 2. Mich. 6. etc. And Paul among the gifts of the holy ghost, wherewith from above he adorneth his Church, 
Ephes. 4.  maketh mention chiefly of Pastors, Teachers, Prophets, Apostles and Evangelists. But now a days men are grown to such unthankfulness, that they dare say Ministers are sent of the devil, and are the public authors of all evil. But they shall one day have teachers meet for them, since they so unthankfully reject the preaching of salvation. 
2. Thes. 2.   
Thirdly, Cornelius promises Peter obedience and attention, where he saith: 
3 He promises attention  Now therefore we are all here present before God, to hear all things that are commanded thee of God. These words are worthy of singular consideration. For they teach us what manner of people, the hearers of the word should be. First he saith they are present before God. Therefore it behoveth all men that hear the word of God in the Church, to remember above all things, that they stand in the presence of God. For this is the saying of Christ: 
Luke. 10. Math. 28.  He that heareth you, heareth me. And he promises that he will be in the middle of them that are gathered together in his name. Moreover, he sayeth he is present with those that belong unto him. This is one other thing which the hearers should remember, namely, that they have need of teaching and instruction, and therefore it is unmeet that they should suffer their wits at the Sermon time to be a wool gathering. For they that so do, receive the word (as Christ saith) into the way, where it is destroyed of the birds, and can bring forth no fruit. Finally, Cornelius is ready to hear all the things that Peter hath to say from God. Let us think that the very same is required of us also, and let us not be so bold as to hear and embrace some things, and to let pass other some, which like not our appetites and fantasy. If a man would compare these things with the usage of our days, alas, what an horrible corruption shall he find? Many come together, but not as in the sight of God, but much like unto those, of whom we read in Ezechiel. 33. chap. Further, a man shall everywhere hear such busy bodies, who when they have heard the word, brag that they have no need of teaching and instruction. But what a number is there of those, which dare to control the word of God, and will have such things preached, whereof they hope to have gain, and will command the Ministers to silence, if they speak any thing that dislyketh their affections, or which the world cannot brook. Howbeit, it were better the word were not preached to them, and they shall one day feel that their wicked contempt shall bear witness against them.  

The duty of Ministers.  These things also admonish Peter of his duty, that he should only and freely preach the things which God had committed to him, without any inventions of his own brain. In the which the duty of Ministers specially consists, as hath already oftentimes been declared. Let us set Cornelius before us to imitate and follow, that being inflamed with like desire of the word, we may worthily receive the doctrine of salvation, and being thereby regenerated, may live a godly life in jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The lxxiiij Homely.  THAN Peter opened his mouth and said: Of a truth, I perceive that there is no respect of people with God, but in all people, he that fears him, and worketh righteousness, is accepted with him: you know the preaching that God sent unto the children of Israel, preaching peace by jesus Christ, which is Lord over all things. 
ALthough Cornelius hath sufficiently heretofore declared his great desire to know the truth, by godly prayer, and holy fast, yet he more evidently showeth the same, when he herded that Peter the Apostle was come unto him, and was ready to teach him. For he confesseth that the Apostle is welcome unto him, and promises him that he will faithfully and obediently hear all that he had to say unto him, on God's behalf. Which place teacheth us what all they have to do, which mean to hear the word of God profitably. Furthermore, as Cornelius showeth us an example of a godly and diligent hearer: so in him also it appeareth, that a godly and fervent desire unto the word, cannot be without profit and good success, but according to the promise of Christ, whosoever shall unfeignedly seek, shall find out the will of God. For he that a little before, stirred up Peter by the oracle of an heavenly vision, to go unto Cornelius: even the same now also by the secret inspiration of his spirit, stirreth up his mind to prepare himself with great gravity and diligence to teach. For so is meant by the opening of his mouth, as already hath been declared. The argument of his Sermon is, that men are purged and saved through jesus Christ alone. He useth a very commodious order. 
The argument and order of Peter's sermon.  For it hath a beginning very apt and meet to get good will and benevolence, because that he showeth how the doctrine of salvation belongeth also unto the gentiles. Then in few words he comprehendeth the sum of the whole Gospel, which shortly after he prosecuteth more at large, by historical narration, confirming the same with testimonies both of the Prophets and Apostles. At length he declareth the mark and end of all these things, teaching us that we become partakers as well of Christ, as of the salvation given us in him by faith only. But at this time we mean to entreat but of the two first parts only, minding to speak of the other when time and opportunity shall serve.  
He frameth his beginning with an exclamation, saying: Of a truth, 
The doctrine of salvation belongeth to the gentiles also.  I perceive that with God there is no respect of people. etc. The sense is, that the Gospel and doctrine of salvation belongeth aswell to the gentiles, as to the jews. Heretofore there was a great space, and an high brickwall between the jews and the gentiles. For Paul writeth that the gentiles were strangers from the common weal of Israel, aliauntes from the testaments and covenants, without hope, without Christ, and without God. And he addeth that that maketh for the explication of this place: but now by the means of Christ jesus, 
Ephes. 2.  you which were sometime far of, are made nigh by the blood of Christ. For he is our peace which hath made of both, one, and hath broken down the brickwall that was a stop between us. This, Peter affirmeth with great gravity, partly to make the hearers think well of him, at whose salvation he envied not, after the manner of other jews, and partly because they should be the more diligent to hear those things which belonged to their salvation. It shall be good to examine the words particularly, for our more comfort and instruction.  

The holy men are ignorant of some things.  First, by way of an exclamation (as we declared even now) he saith of a truth, or in deed, I find. Which word declareth that he was before ignorant of this mystery. For being heretofore beguiled with the common error of the jews, and bewitched with the blind prejudice of the flesh, he used to abhor the gentiles, as men profane and abominable before God. But now by the heavenly vision, the appearing of the Angel, and words of Cornelius, he is taught another thing, because he finds in Cornelius words, apparent tokens of a very Christian, and regenerated mind. Peter's example teacheth us, that the Saints sometime are ignorant of some things, and therefore that we should not believe the prejudice of our reason, but that we should diligently examine all things according to the rule of God's word.  

God regardeth no man's person.  Secondly, he teacheth what he found, verily, that God is no accepter of people. This word person declareth the outward show or appearance of man, whereby he useth either to be commended or contemned: such as is Nobility, high parentage, riches, honours, Nation, or Country: baseness of birth, 
Deut. 1 Exod. 23. Psal. 82.  poverty, bondage, and infinite such like. The consideration whereof God commandeth to be far of from all judges, because where these things take place, there can be no upright judgement. It can not be therefore, that that thing is to be found in God, which he useth to detest in men. And surely the Scriptures everywhere attribute this unto God, that he is moved with no man's kindred or stock, with no riches, no poverty, no outward appearance, no consideration of Country, but showeth himself just and merciful to all men alike. This thing is of great avail in the cause of salvation. For it serveth to our instruction, that we contemn no man by reason of these outward things, forasmuch as it appeareth that God is not moved herwith, whose children we be, and it comforteth men that are in affliction, and of low degree, when they hear that in Christ there is neither bond nor free, jew nor gentle, Scythian not Barbarous, man nor woman, rich nor poor. See Galat. 3 Colos. 3. etc.  

The studies and exercises of them that please God.  It maketh for the explication hereof, that he straight way addeth what manner of men God accepteth in all kind of men, lest any man might think he governed things at all adventures. For he addeth: but in all people, he that fears him, and worketh righteousness, is accepted with him. He comprehendeth in two points the whole life of man, such as God requireth of them that honour him. For he percloseth all religion under the fear of God, forasmuch as it is manifest that this fear cannot be without the knowledge of God, nor without faith and obedience. By this word righteousness he understandeth that excellent virtue, that giveth to every man that that is his, which is the best governor of man's whole life, and springeth out of the fountains of Christian charity. But if thou compare the corrupt nature of man with these things, thou shalt perceive that these things are not found, but in those people that are regenerate, and that they cannot be attained to without the grace of God, and faith in Christ. For how should they that are aliauntes from Christ, please God by their outward works? seeing he is that only mediator, in whom the father is well pleased. Therefore they are greatly deceived, which of these words of Peter, think the merit of man's righteousness, may be established: forasmuch as the grace of God only is the cause efficient of those things that are here so highly commended. Their error also is to be confuted, which abusing this place, affirm that every man may be saved in the religion of his Nation, whether he be jew or Turk, so that being illuminated with some reverence of God, he seek to accomplish this common righteousness. But Peter's meaning in this place is far other, who rather goeth about to prove, that the doctrine of the Gospel, whereby salvation in Christ is preached, appertaineth to all men indifferently. But I pray you what needeth it to be published to all men, if salvation may be had without Christ? This kind of people of all other is most pernicious, who under the pretence of christian modesty, because they will not seem to boldly to condemn any man, do plainly extenuate the merit of Christ: yea, they call in doubt the righteousness of god, his goodness, wisdom, truth, & whatsoever virtues beside are in God. For if any man may be saved without Christ, than it appeareth salvation must depend upon our free will & zeal. Then came Christ into the world in vain: then was he incarnated, suffered, & died in vain: then rose he from the dead, & ascended into heaven in vain. And he shall be convinced of a lie, in that he said: Not man cometh to the father but by me. 
john. 14.  Peter also shall be reproved as a liar, who according as the spirit of Christ did prompt him, said: there was no other name under heaven given unto men, in which they could be saved. Furthermore, who I pray you shall say that god the father is either just or wise, or true, or merciful, which without very great cause would put his son to such bitter sorrows and afflictions? Away therefore with these men, which while they will seem modest, adnihilate the mysteries of our religion. Let us observe the end and mark of Peter's words, and leave them to whom the light of the Gospel hath not yet shined, to the judgement of God: who if they be saved, must needs be saved, through the merit of Christ, unless we will be contumelious, both against Christ & God.  
Let us come to the second part of this Sermon, which in these words containeth the proposition or declaration of the whole matter: 
The proposition.  you know the preaching that God sent unto the children of Israel, preaching peace by jesus Christ, which is Lord over all things Which words seem unto me thus to signify: I would not have you (O brethren) to look for any new or strange matter. For I purpose to entreat of such a matter, as is now in every man's mouth, the report whereof, is undoubtedly come even unto you, that is, how God sent his son jesus Christ, which is coeternal with him, and Lord of all things, unto the children of Israel, being made man of the Virgin Marie, and by him hath preached peace unto them. In these words doth Peter comprehend all the mysteries of Christ jesus, and of his Gospel, which shortly after he dilateth more at large by narration. Wherefore, in all these things we will briefly touch those things only, which serve for this present place.  

Christ is god  First, he plainly teacheth what this Christ is, where he calleth high m Lord of all things. This is an evident testimony of his divinity. For it is manifest that the rule of all things pertaineth unto God alone, because he alone is the creator of all things. 
john. 1.3. and .5.  And it is plain, that all things were made by that eternal word, and that all power is given him of the father. He must needs therefore be true God. And let no man here object unto us this word (of giving) as though he were therefore the less, because he receiveth of another. For this is to be referred to the nature of man, which he took upon him, to the which, in a certain time appointed, God the father gave that, which Christ according to his godhead, had from everlasting. For thus he speaketh himself a little before he went to his death: Now glorify me (o father) with thy own self, with the glory which I had with thee ere the world was. 
john. 17.  The Arrians are hereby confuted, and the Seruetanes which now a days follow their steps, and the dignity of Christian faith is defended against the jews and Turks, which say we glory and trust in one that is no more but a man.  

Christ incarnate.  Then Peter toucheth by the way, the mean of our salvation, where he saith that that eternal word of God jesus Christ, was sent from God the father. For in this word sent, he comprehendeth all the mystery of his incarnation, even as Paul also, where he saith: when the fullness of time came, 
Galat. 4.  God sent his son made of a woman. etc. In his incarnation are comprised whatsoever things Christ did or suffered in the flesh, for our salvation sake, of the which things we shall hereafter entreat. Furthermore, he saith he was sent to the children of Israel, not that he belonged to them alone, but for that he took flesh, and was born of them, and should first show himself to them until through their unbelief, he should be carried unto the gentiles. Thou shalt observe in these things, that all these affairs of Christ, which are preached in the gospel, are not of man, but of Gods ordering and appointment. For this word was sent from God. And it is evident, that this is the eternal decree of God, that jesus Christ should be the King and Priest of his people. Psal. 2.110. Whereupon we gather, that men strive in vain, by their own power against his Gospel, which thing before this, we heard that Gamaliel saw, and is abundantly declared by the examples of all ages. 
Christ is the author of peace between God and man.   
Last of all, he cometh to the end and mark of all this matter, which is, that peace should be preached by Christ jesus. So Esaias cap. 52. speaking of the Preachers of the Gospel saith: O how beautiful are the feet of the Ambassador that bringeth the message from the mountain and proclaimeth peace. etc. Peter maketh mention of preaching, not for that Christ is the Minister thereof only, but because that peace whereof he is the author, is offered to us by preaching of the Gospel, & received by hearts of faith. He specially speaketh of that peace which is between god and us, by the mean of jesus Christ. For before times, by reason of our sins, we were separated from god, & reputed as his enemies. And Paul writeth that the wrath of God was declared from heaven against all ungodliness, 
Rom. 1.  and unrighteousness of men. Therefore there was need of a peacemaker and reconcyler, which the scriptures declare God the father hath given us, even jesus Christ. For he hath taken upon him our sins, which were cause of the separation between God and us: he hath purged them by the merit of his death, and satisfied the rigour of God's justice. And he being made ours by faith, doth cloth us with his righteousness, and doth defend and shield us, that we be able to abide the judgement seat of God, who otherwise had deserved by reason of our sins, to be damned for ever. Thus it cometh to pass, that according to Paul's doctrine, we being justified by faith, 
Rom. 5.  are at peace with God through jesus Christ our Lord. This the father himself confesseth, when from heaven he sounded that joyful and comfortable voice: This is my beloved son, in whom I am well pleased. 
Math. 3.17.  And this is that peace which passeth all understanding, and which can by no manner of afflictions be disturbed, because it maketh them seem light and easy to them which understand, that God is become merciful to them in Christ, and that they are made the children of God. This peace also breeds civil & brotherly concord amongst men, because that by mean of Christ, all that respect of people among the faithful, whereby mutual concord among men is chief broken, is taken away. And because it kindleth men's minds with the fire of charity, it so graffeth in them the desire of peace, that they hate no things more deadly, than such as they know, hinder it. Great therefore and very execrable is the ingratitude, and iniquity of those men, which exclaim and cry out, saying: the preaching of the gospel is the disturbance of public peace and policy. For thus they make jesus Christ, the Prince of true and everlasting peace, the author of those offences, which they may thank the wicked world of, who therefore maketh tumults and businesses against Christ and his word, because they can not suffer the light thereof, whereby their naughty works are reproved. 
john. 3.  Let us acknowledge the goodness of God, which doth vouchsafe to offer the doctrine of salvation unto all men, and let us with true faith embrace jesus Christ the only author of salvation and peace: to whom be praise, honour, power, and glory, for ever. Amen.   

The lxxu Homely.  YOU (I say) know that word, which was published throughout all jury, and began in Galiley, after the baptism which john preached: how GOD anointed jesus of Nazareth with the holy ghost, and with power. Which jesus went about, doing good, and healing all that were oppressed of the devil. For God was with him. 
ALthough Peter made this Sermon at Caesarea, in the house of Cornelius the Captain: yet the same appertaineth to all men, and is meet at this day to be most diligently considered of us. For beside that many things are go before, which teach us that the spirit of God was the author hereof: in this part Peter fully includeth the whole order of our justification and salvation. And hereof he admonished his hearers in the proposition, as erewhile we saw, whereas he promised them to speak of the eternal word of God, which is jesus Christ, who being Lord of all things, and therefore very God, did yet vouchsafe to come into the world, to reconcile mankind unto God the father, and to be the author and preacher of that most wholesome peace. Now, because by these words, he plainly testified, that our salvation is contained in jesus Christ alone, he now beginneth by narration of the history, more at large to explicate and dilate the same, and that in such sort, that it may easily appear how all the things that belong to the redeeming of mankind, are performed by Christ.  

When and where Christ began to be known.  He beginneth his narration with the time and place, showing where and when Christ began to be known. Also he citeth them for witnesses of the things, which fame long before had bruited so far abroad, lest any man might judge the history to be uncertain or doubtful: you (saith he) know that word which was published over all jury, and began in Galiley, after the baptism which john preached. It is not without a cause that he maketh mention of the place, forasmuch as Esay sometime prophesied, that Christ should begin to preach in Galiley, as Matthew also hath noted in his four Chapter, and Esay. 9 And it seemeth he allegeth the time for none other cause, saying: this preaching began after the baptism of john, because the Prophets foreshowed, that he should be the first Minister of the new Testament, and the forerunner of the promised Saviour. For that those things belong unto him, which are read in Esay. 40. of a voice crying in the wilderness, and in Malachi of Elias, appeareth by the writings of the Evangelists, and by the testimony of Christ himself in matthew the xj Chapter more manifest, than needeth long demonstration. They are therefore by this place confuted, which deny that john aught to be accounted among the Ministers of the Gospel. Whereas it is plain, that he bore witness of Christ, and sent his Disciples of faith and good zeal unto Christ. 
john. 1.3.  And prepared all the people aswell by his doctrine, as by baptism, to embrace and receive Christ, which office of his, his father Zacharie by inspiration of the holy spirit acknowledged in him, assoon as he was born. We have here rather to mark diligently, that the business of Christ jesus and his Gospel, 
The Gospel began to be preached by john.  began by john, whose duty it was to prepare their minds that should be the Disciples of Christ, by the doctrine of repentance and baptism. For this way Christ thought good to declare, that he would have no man to seek how to live licentiously and fleshly under the pretence of him: which thing it is evident, both many did in times past, and many do the same in these days also, and even those which glory in the name of the Gospel. For the which cause Christ himself thought good to begin his teaching with repentance, and bade the Apostles afterward to begin with the same. Math. 4. and .10. Luc. 24. And they are not to be heard which separate the doctrine of repentance from the Gospel, whereas without repentance we cannot be partakers of the salvation which is in Christ. And yet for all this we attribute not salvation to man's merit or righteousness, because we are commanded to preach repentance in the name of Christ. And Peter before, Act. 5. hath taught us that God the father hath appointed Christ, to be the author and giver thereof unto us. In the mean season they are reproved also, which slanderously say, that we open gaps to the flesh, whereby to sin, by preaching of the Gospel, whereas these men for none other cause more hate and persecute the Gospel, than for that it grievously accuseth and inveigheth against their open wickedness, and the cloaked hypocrisy of a great many.  
Furthermore, 
Doctrine must be joined unto the sacraments.  it behoveth us to mark how the Apostle speaketh of the ministry of john. For he sayeth, he preached Baptism. He joineth preaching with Baptism, to declare he was a minister both of doctrine, and the sacrament. For as by Baptism he admonished men that they were purged & made clean: so expounding the mysteries thereof by words, he taught us that purification is to be had in Christ only, & that worthy fruits of repentance are required of them that are purified. Whereby it appeareth, it is necessary, that teaching be joined with the sacraments, forasmuch as without it the mysteries of the sacraments cannot be understanded. So God in the beginning commanded that the meaning of the feast of Passeover should be declared unto the children. And we see that the sermons of the prophets are chief busied in declaring the mysteries of the sacrifices, and ceremonies of the law, while they most grievously reprehend them, which carefully observed the sacrifices, neglecting in the mean season the duties of life, by them signified And Christ a little before he departed from his Disciples, commanded them not only to baptise, but chief commended unto them the preaching of the Gospel. Which thing Paul so diligently observed, 
1. Cor. 1.  that he confesseth how he preached everywhere, but baptised very few. These things serve to confute them, which tying grace to the outward signs, think the use of them alone sufficient unto salvation, and use no doctrine whereby to declare the use of them: yea, they use a strange tongue in the administration of them. But how absurd a thing this aught to be judged, Paul showeth at large, in the first to the Corinthians and xiiij chapter.  
Having now declared the beginning of the Gospel, 
jesus is anointed of God.  he showeth that jesus Christ is the author thereof, to the end he would notify unto us, what and what manner of one we aught to believe he is. He expressly calleth him jesus of Nazareth, for that we should acknowledge it is he, whom by reason of the baseness of his country, and because of his poor and lowly conversation outwardly, all men contemned. Him he testifieth that God anointed, teaching by these words, that he is the Saviour of mankind, which God had long before ordained. For he maketh mention of anointing, because of the old figure. For of old time the Priests and Kings of Israel used to be anointed, who it is manifest, 
1. Sam. 2. Daniel. 9 Psal. 94..  were figures of the Saviour promised. And it was a received opinion that the promised Saviour was called by the name of the Messiah or Christ, that is to say, anointed, because this denomination did declare his Priesthood and kingdom, and all the whole order of our redemption, whereupon the Disciples being asked in the gospel, whom they said jesus was, 
Math. 16. Luke. 9  they confessed he was Christ, that anointed of God. Moreover, lest some man might think him to be of no more excellency than other Priests and Kings, who by reason of their outward anointing were called by the same name: Peter teacheth that he was anointed with the holy ghost, and with power, alluding no doubt to that verse of David, who prophesying of the kingdom of that promised Saviour, saith: 
Psal. 44.  God hath anointed thee with the oil of gladness above thy fellows. Thus he calleth the holy ghost, by whose guiding the son of God become man, and so administered his kingdom and Priesthood, that there is perceived no grief or sorrow therein, but all kind of pleasantness and delight. For so he interpreteth the same in the Prophet, saying: The spirit of the Lord God is upon me, for the Lord hath anointed m●e, and sent me to preach good tidings unto the poor, 
Esay. 61.  that I might bind up the wounded hearts, that I might preach deliverance to the captive, and open the prison to them that are bound, to restore sight unto the blind, and to declare the acceptable year of the Lord. He is said to be anointed above his fellows, 
john. 1.3.  because God hath not given unto him his spirit by measure, but so abundantly that we all receive of his fullness. 
See Eusebius in his Ecclesiastical history, lib. 1. cap. 1.  For he came down upon him in the visible form of a Dove, when he was baptized of john, so that john thereby knew, that he was that Saviour that God did declare and manifest unto mankind. See john the first Chap. There be also other arguments, which prove he passed all other anointed of the old Testament, whether they were Kings or Priests. For although they were called Christ's or anointed, yet had none of them power so to anoint their subjects, that they could call them after their anointing, Christians, that is, anointed. 
Apoc. 1  But this the son of God hath performed, who hath anointed us, and made us Kings and Priests to God his father. Also none of the anointed in the old Testament, was worthy of divine honour and worship. None other hath reform the whole world. None hath been had in such estimation among his scholars, that after his masters death he could find in his heart to die for his masters namesake. Moreover, no man's kingdom or priesthood hath endured from ever unto this day. And because they were mortal men, they had need of Uicares and successors, to administer the office whereunto they were called. But the son of God, being made the administrator of the everlasting kingdom, hath received all power in heaven and in earth. 
Math. 28.  And because he is present with his Church, he hath need neither of vicar nor Successor. The same is a king for ever, 
Psal. 110 Ephes. 1.  after the order of Melchisedech. For he blesseth us with all spiritual benediction. He teacheth us by the outward word, and inspiration of his holy spirit, and he giveth unto his Church some Apostles, some Prophets, some Evangelists, 
Ephe. 4.  some Pastors and Teachers. The same hath with one offering, 
Heb. 9.10  that is to say, with the price of his body and blood, purged the sins of all the world, and hath made perfit for ever, them that are sanctified. Furthermore, being go up into heaven, he maketh intercession for us, and is a faithful Bishop for us, 
Heb. 2.4.  in all those things that are to be done for us with God. Therefore it is truly said of Peter, that he is the anointed of God, that is to say, appointed to be the King and Priest of his people. Whereupon we gather that all they sin against the eternal decree of God, which make to themselves any other patrons of salvation, any other saviours of their souls, any other Priests or intercessors. For in so doing, they rob the son of God of his honour, which he constantly affirmeth in the Prophet, he will give to none other. 
Esay. 42.  Again, because it is manifest, that he is anointed of God, we must believe that his power is invincible, and that they need not fear the force of the world, or of hell, which acknowledge this king. But because we have otherwheres entreated of this argument, let these few things for this time suffice.  

How Christ accomplished the office of a King & priest  Furthermore, lest any man might think that jesus the son of God, is delighted with a bore name and title after the manner of men, Peter declareth that he hath and doth faithfully perform the office of a king and priest. At this present, he premyseth certain generalities, declaring his benefits tabarde us, meaning hereafter to entreat of the manner of our redemption, as the Sermon following shall declare.  
And first he sayeth, he went about doing good unto all men. 
Christ goeth about doing good.  This is the duty of a faithful king and Priest, not only to help them with aid and counsel that seek for it at his hand, but also diligently to provide and look about who have need of a tutor and benefactor. This the Evangelists teach us that jesus Christ the son of God, hath most faithfully performed. For, as for our salvation sake, he came into the world: so he carried the doctrine of salvation, and miracles wherewith he confirmed the same over all jury & Galiley, and remained no long while anywhere, but plainly confessed that he must preach to all men everywhere. 
Marc. 1. Luke. 4.  And he did not only courteously receive them that came to him, but also friendly invited and called to him all that laboured and were heavy laden, promising all them that would come unto him rest and refreshing. 
Math. 11.  And that which it appeareth he did in times passed, the same he doth also at this day, while he spreadeth the preaching of his Gospel wide over, that it enricheth like a shower of rain, now one nation, now an other, with the seed of his heavenly word, 
Esay. 55.  so that not without a cause it may be said, now adays also he goeth up and down, bestowing his benefits on every man. For, he faithfully teacheth them that be in error, he bringeth the deceived and wandering Pilgrims into the way, he friendly correcteth the corrupted with vice, he gently comforteth the afflicted consciences, and with his righteousness and satisfaction defendeth them that are feared with the rigour of God's judgement. Therefore, great and hideous is the ingratitude of them, which abhor such a benefactor, as cruel and unmerciful, and use to seek help and counsel at others. Yet is their iniquity more horrible, which wickedly reject his word, and will not witsafe to hear it, and so cast from them that salvation, which they aught to seek and embrace with open arms, and all kind of diligence. Both these vices are to common in our days, the indignity whereof if we would diligently expend, we should less marvel at the causes of so many evils, as on every side compass us.  
The other benefit of jesus Christ is, saith he, that all they that were oppressed of the Devil, were healed by him. 
Christ heals those that are oppressed of the Devil.  This appertaineth peculiarly to the office of a King, whereof also mention is made Psal. 72. He shall keep the simple folk by their right, defend the children of the poor, and punish the wrong doer etc. But because Christ was the author of our spiritual redemption, Peter maketh mention of a spiritual Tyrant, to say, of the Devil, who after he had made our first parents guilty of transgression, by them brought in all kind of calamity, and death itself into the world, and by the permission of God so oppressed all mankind with his exceeding tyranny, that he is thereof called the Prince of the world. For he brought to pass by sin, that they whom God had created unto life, fallen into death: that they whom God above all other Creatures had endued with reason, sinned against the law of nature, that they which aught wholly to have depended on the word of God, suffered themselves to be seduced with the lying Oracles of the devil, that they whom it become to have worshipped God only, worshipped wood and stone, and did abominable sacrifice unto Devils. And for because few acknowledged the great tyranny of the devil, God suffered also, that many were corporally possessed of him, and raged aswell against themselves, as against others, as we may learn in the history of the Gospel. But for all these maladies, jesus Christ is given to be our Physician, who according to the promise made in the beginning, 
1. john. 3.  should break the Serpent's head, and (as the Apostle sayeth) destroy the works of the Devil. This thing he abundantly declareth, he was both able and willing to do, while by his word he heals them which were scourged with the horrible whips of sicknesses, while he drove forth of men, devils and unclean spirits, and would not suffer them which before seemed Lords over all things, once to hiss. Hereto are to be referred whatsoever miracles of like sort, the Evangelists writ: whereby is declared unto us, that that strong man is come, which hath entered the devils house, that is to say, the world, hath bound him, and taken away all his armour & harness, 
Luke. 11.  as Christ teacheth us in the Gospel. Peter testifieth that all these things were done by the power of God, to answer the Scribes, which said, that he cast forth Devils by the help of Belzebub. There are examples in histories, which declare that the kingdom of the Devil is destroyed by the power of Christ. For it is evident, that all Oracles ceased and kept silence when Christ died. And Constantinus writeth that when Dioclesian reigned, 
See Eusebius in the life of Constantine lib. 2. See also a like answer of the Devil in the conjurers conspiring against Athanasius in Ruffinus ten book of the Eccles. history. 33. ca  the Devil complained out of Apollo's cave or den, that the Christians whom he called just, did let that he could not give true Oracles, as before he used. Howbeit, we shall a little hereafter see more evident proofs of Christ's victory against the Devil, where Peter disputeth of his death and resurrection. In the mean while it becometh us to remember our duty, which is, that being taken from the power of darkness into the kingdom of the son of God, we defend our liberty, and fight continually against Satan our common enemy, that we be not at any time found unthankful to jesus Christ our deliverer: to whom be praise, honour, power, and glory for ever. Amen.   

The lxxuj Homely.  AND we are witness of all things which he did in the land of the jews, and at jerusalem, whom they slew and hanged on tree. Him God raised up the third day, and showed him openly, not to all the people, but unto us witnesses, choose before of God for the same intent, which did eat and drink with him after he arose from death. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God, to be the judge of quick and dead. To him give all the Prophet's witness, that through his name, whosoever believeth in him, shall receive remission of sins. 
THe Apostle Peter hath taught Cornelius the Centurion, being appointed thereunto of God in such wise, that he hath also set out before all men a general and most absolute doctrine of salvation. For he preacheth unto him jesus Christ the only saviour of mankind, in whom all the Scripture testifieth, that all the mean of our salvation is contained. And hereof in the discourse before ●o●e, he said two things. First that God anointed him, that is, ordained him to be the King and Priest of his people. Whereupon we gather that all those which appoint to themselves any other mediators or patrons of salvation, do sin against the eternal purpose of God. Next, he teacheth how diligently and faithfully jesus Christ used himself in his office. For he sayeth he went about, and of his exceeding liberality offered the benefit of salvation to them that sought it not. And this was the end and purpose of all his doing, to bring all those that were oppressed of the devil, into the kingdom and liberty of the sons of god, which delivery he declared and showed by miracles, thorough the which he most faithfully relieved those that were vexed and troubled as well with incurable diseases, as with rage of devils, by the wholesome help and power of his word. Now, unto these things Peter in this place addeth that which perfyteth and maketh up the doctrine of salvation. For first he declareth the order and manner that Christ used in the redeeming of mankind, than he showeth what utility and profit cometh to us thereby. Therefore this place is worthy to be considered of us very diligently.  
Before he declareth the order and manner of man's redemption, 
The Apostles are witnesses of Christ.  he confirmeth his doctrine by witnesses, saying: And we are witnesses of all the things which he did in the land of the jews, and at Jerusalem. And it aught to seem no absurd or strange thing to any man, that Peter so boldly produceth himself among his fellows, as witnesses of his sayings. For we have already oftentimes heard, how Christ appointed them to that charge, and a little hereafter, it shall be declared, that they were choose of God, to bear witness of jesus Christ, and of those things that he did concerning our salvation. These things teach us how grievously they offend, which disdain to believe the Gospel. For where the narration of the things that Christ did, is not bore and empty, but hath the testimony of God: it easily appeareth that this contumely or reproach must needs redound unto God, as hath been otherwhere, at large declared.  
Howbeit, as concerning the manner of our redemption, 
1 The manner how mankind was redeemed.  which we said is chief entreated of in this place, there are three things said of Christ, in the which all those things are contained, that was needful to be done in this behalf. Among which, the first is the death of Christ, the which he toucheth but briefly, because it was well known. 
i. Our sins are purged by the sacrifice of Christ  He says he was by the jews hanged on a tree and killed. He maketh mention of a tree, not so much because he would express his cruel and horrible kind of death, as to put the hearers in remembrance of the mystery of that sacrifice, that Christ offered when he died for our sins. For it appeareth that sacrifices were wont to be offered and burned upon bundles of wood. And thus doth Peter himself see me to interpretate this place, where as in the second chapter of his first epistle, he writeth, that Christ bore our sins in his body, on the tree, that is, purged them by the sacrifice of his body, upon the altar of the cross. Christ teacheth us the very same, where he saith, 
john. 6.  that he will give his flesh for the life of the world, which it is plain, he did no where but on the cross. Esaias the Prophet is a copious expositor of these things, who saith, Chap. liij. He was wounded for our offences, and smitten for our wickedness. For the chastisement of our peace was laid upon him, and with his stripes are we healed. We have all go astray like sheep, every one hath turned his own way. But the Lord hath heaped together upon him, the iniquity of us all. etc. All this pertained unto the Priesthood of Christ, whom it behoved after this sort (as Paul saith) to enter into heaven, 
Heb. 9.10.  not by the blood of Oxen and Goats, but by his own blood, and offering up himself to put sin to flight, and to take away the sins of many. And of him it behoved our redemption should take beginning, forasmuch as God being angry with us, because of our sins, it was not lawful for us to come before his presence. And this is that profitable consideration of Christ's death, if we think upon the sacrifice of his body, which he offered for our sins. In the mean season, let us not think it in vain, that where Peter might have made mention of his death only, he saith also he was s●ayne of the jews. For herein he accuseth the great unkindness of his Nation, especially seeing a little before, he had made so diligent a mention of Christ's benefits. Let us therefore consider the continual ingratitude of the world, that we offend not in wondering at the afflictions and persecutions of the godly, wherewith the doctrine of the Gospel is assaulted.  

ij. Death is overcome by the resurrection of Christ.  The second thing in the order of our redemption is, the glorious resurrection of Christ, of the which Peter entreateth the more diligently, because it is the chief foundation of our religion. For these sayings of Paul are well known: If Christ be not risen again, our preaching is in vain, and your faith is in vain. 
1. Cor. 15.  You be yet in your sins, and they are perished which are fallen a sleep in Christ. For that we might be sure of our salvation, it was needful that death, which hitherto had power over us, by reason of sin, should be vanquished and overcome. Which if it should have held Christ as fast as other men, than no man could have had any hope, that his salvation had been obtained. Wherefore as Christ before that, had declared himself to be the Lord both of life and death, by raising again Lazarus and certain others: even so when he had suffered death himself, and had been buried the third day, like a valiant Conqueror, he burst in pieces the bands of death, and breaking open the gates of hell, returned into life again. And this was an evident and infallible argument, that both sin and death was vanquished. And for because the jews did deny and cavil at the resurrection of Christ, and to that end, as Matthew saith, had bribed the soldiers with money, therefore Peter constantly now defendeth the same. God (saith he) raised jesus the third day, and showed him openly, not to all the people. (For they were unworthy to whom Christ, whom they deadly hated, should so familiarly declare himself) but unto us witnesses, choose of God before, for the same intent, which did eat and drink with him, after he arose from death. And whereas he might have alleged divers other arguments of his true resurrection, he is content with that whereby Christ himself declared chiefly the truth thereof, 
Luke. 24 john. 21.  that is, how he did once or twice eat such meat as the disciples offered him, in their sight. This is a great gentleness and goodness of Christ, who to confirm us in his resurrection, whose dullness he was well acquainted with, would abase himself so low, as to eat meat also (whereof his glorified body had no need) because no man hereafter should doubt, but that he was risen again, in the same true and natural body, which he went in, upon the earth before. Whereby their improbity and wickedness is the greater, which yet cease not, scoffingly to deride the resurrection of the dead, who because they are like unto the jews, shall also be judged unworthy, to have salvation by Christ's resurrection.  
Furthermore, 
iii. Christ judgeth both the quick and the dead.  although jesus Christ the son of God by his death and resurrection (wherein may also be included his ascension into heaven) hath accomplished our whole redemption and salvation, and therewithal hath purged our sin, and taken away all the power of hell: yet Peter joineth a third thing hereunto, that is to say, his last coming, when he shall return to judge the quick and the dead. For in this article, he declareth a very evident argument of Christ's divinity, & of his kingdom. For as it is the office of a king to give judgement, even so Christ by this argument proveth his godhead, because he testifieth, 
john. 5.  that all judgement is given him of his father. The consideration of this article is very profitable & necessary. For if a man consider the course of things in this world, he shall happen upon many things which may persuade him that jesus Christ taketh no care for this world. For we see the true worshippers of Christ vexed with divers afflictions, to be in need, to toil and travail, and to be in subjection to the wicked. Again, the wicked enjoy all kind of prosperity, and use cruelty toward others without comptrolment. Which thing of what force it is to kill faith, the examples of the Prophets declare, whom we read have been sometime so moved, that they have thought they have had just occasion to complain of God. And surely, who should acknowledge Christ to be a king, if he consider sometimes the uncertain & unworthy variety and alteration of worldly things? But here let us remember that our king and revenger jesus Christ sleepeth not, and that there shall be one day, a day of general judgement, in which they that are alive, as well as they that are dead, must come before the judgement seat of Christ, 
2. Cor. 5.  to receive in their bodies, according as they have done, whether it he good or bad. For as Paul teacheth us, when the Archangel soundeth the Trump, 
1. Cor. 15. 1. Thes. 4.  the dead shall rise again, and they that be then alive, shall be changed in a moment. And Peter confesseth that the Apostles were straightly commanded to preach this article. He commanded us (saith he) that we should preach unto the people, and testify, that it is he that was ordained of God, to be the judge both of the quick and of the dead. For to let pass that which was said erewhile, of the divinity and kingdom of Christ, the consideration of this article serveth much both for the instruction of life, and comfort of the godly. For whereas we see divers for this cause chiefly enticed to sin, because they have persuaded themselves, that death maketh an end of all things, and that there is no judgement after this life, or else think little thereof: it can not be but a most sharp spur unto all virtue, if a man consider how he shall once be called to judgement before Christ, & how he shall there give an account of all his sayings and doings. Surely, the thinking hereof doth most effectuously keep under the affections of wanton flesh, and entycements of the world. Again, there can be no more strong and effectual comfort for the godly, than to understand there shall be a day of judgement, wherein Christ shall declare their innocency, & give unto them the reward of life which he promised them. Therefore Christ reasoning of the signs which shall go before the later day, saith: 
Luke. 21.  when these things begin to come to pass, lift up your heads, for your redemption draweth nigh. And Paul teacheth us to look for a saviour from heaven, 
Phil. 3.  which shall change our vile body, that he may make it like unto his glorious body. He teacheth also that the faithful should comfort one another with the meditation of Christ's last coming. 
1. Thes. 4.  This is a great glory of our faith, that maketh that day merry and joyful unto us, whereof the wicked children of this world cannot think without great fear and sorrow of heart.  

2 How we be made partakers of christ and of salvation.  Now let us pass to the second part of this place, wherein we are taught, how we be made partakers of the salvation which is in Christ. This thing Peter setteth forth with great gravity of words, saying: To him give all the Prophets' witness, that through his name whosoever believeth in him, 
Remission of sins is in the name of Christ.  shall receive remission of sins. Here must every thing be distinguished, that this doctrine being so necessary, may seem the more evident. For first, showing the utility of the things which he hath hitherto declared, he teacheth us, that we have forgiveness of our sins, in the name of Christ. And while he maketh mention thereof, he plainly testifieth that we be sinners, in that we have need thereof. And while he teacheth that the same is given in Christ, he showeth, that it is free, as proceeding of the mere grace of God, without our desert: so that here we may hear that saying of Paul: All men have sinned, 
Rom. 3.  and are destitute of the glory of God, but are justified freely by his grace, through the redemption that is in Christ jesu. And hereunto is to be referred that that was said before of the cleansing of our sins, made on the altar of the Crosse. For there the son of God was made sin for us, 
2. Cor. 5.  that we by his means should be that righteousness which is allowed before God. By this saying are all manner sects of other religion taken clean away. For where Peter showeth us that we have forgiveness of our sins in the name of Christ only, he teacheth us, that they loose all their labour, that seek it any otherwhere, and so with a new argument he confirmeth that grave sentence that he uttered before the Senate at jerusalem, that there was none other name under heaven given unto man, in which he could be saved. The same, Christ himself affirmeth, where he saith: I am the way, the truth, 
john. 14.  and the life. No man cometh unto the father, but by me.  

Remission of sins is taken hold of by faith.  Secondarily, Peter declareth to us by this sentence, the mean whereby we take hold of the remission of sins offered us by Christ. For he saith, every one that believeth in him obtaineth the same. Then by faith we obtain forgiveness of our sins. The reason of which doctrine is, that faith only grafteth us into Christ, as he saith himself. He that eateth my flesh, and drinketh my blood (that is to say, whosoever believeth in me) dwelleth in me and I in him. And forasmuch as forgiveness of sins, dependeth upon God's free promise, it can none other way be taken hold of, than by faith. For faith taketh hold of Christ, as he is set forth in the Gospel, and cleaveth altogether unto the promise of God. For the which cause, Christ everywhere attributeth salvation unto faith, and everywhere repeateth that general sentence: 
Marc. 16. Math. 15. Math. 9  He that believeth in me, hath life everlasting. Again, He that believeth and is baptized, shall be saved. And he saith to the woman: Great is thy faith, be it unto thee as thou will't. And again: Thy faith hath made thee whole. And from hence took the Apostles their opinion, where they teach that men are justified by faith only in Christ, that is to say, delivered and purged from their sins. By the which opinion, justification of works is plainly excluded. For where justification (as even now was declared) is to be had in Christ only, which we can take hold of, none other way than by faith, it must needs follow, that by faith only we are justified. And yet we condemn not the exercise of good works, but take from them the insolent title of merit and justification, the glory whereof is due only to Christ, that Christ may have his glory wholly to himself. For otherwise we be not ignorant, that all kind of innocency and righteousness is required of them, whom jesus Christ hath restored to the liberty of the children of God, through the merit of his blood.  
But whereas Peter a little before had confirmed his doctrine by the testimony of the Apostles, 
The Prophets teach the justification of faith.  because no man should think there was any collusion or craft among them, he defendeth this cause yet by graver authority, telling us that all the Prophets testify the same of Christ. And there is no doubt but he stood some pretty while in reciting their testimonies, albeit that Luke, who thought it enough to touch but the chief points of his Sermon only, for brevities sake hath passed them over. But it is a very easy matter to prove that which Peter here saith out of the writings of the Prophets. For to begin with Moses, & yet not to rehearse the first promises, he writeth that Abraham believed God, 
Gene. 15.  and that faith was imputed to him for righteousness. And it is plain, that Abraham had none other faith, than the waiting for that seed, in which all Nations should be blessed. 
Gene. 22. john. 8.  And jesus Christ saith that he desired to see his day, and that he rejoiced therein. Moses also setteth out unto us figures of the law, all which no man will deny, but to have been shadows of Christ, especially, if he have diligently read but that one Epistle to the Hebrues. 
Rom. 4.  And Paul plainly proveth the justification of faith, out of the xxxij Psalm. Of Isaiah what need we to speak, whereas we have herded his testimony before, where unto he addeth this also? by the knowledge of him which is my righteous servant, he shall justify the multitude, for he shall bear away their sins. 
Esay. 53.   
And Ierem●e speaking of our Saviour Christ saith: This shall be his name, whereby they shall call him, the Lord, 
jerem. 23.  our righteousness I omit divers other testimonies which might be alleged, because I would not be to long, and for that it is good to leave occasion to the studious, to seek them. In the mean season let us mark how Peter groundeth upon none other testimonies, than the Prophets and Apostles. Whereby we learn what consent and what manner authority of men should prevail in matters of faith and religion: even there's doubtless, whom it appeareth did speak by the holy ghost. Those are they by whose ministry God would have the books of the old and new Testaments written. If therefore any thing be brought forth contrary to their doctrine, let us know that it cometh from man, 
Math. 15.  whose traditions long since are beaten down by the sentence of God.  
We have therefore a notable and wholesome sermon of Peter's, whereby the first of the gentiles are converted unto Christ. This sermon, if it be well expended, containeth in it, all the articles of our faith concerning God the father, jesus Christ his son, and the holy ghost. The same comprehendeth in it a perfit order of the salvation of man, which as it is set forth to us in Christ, so is it to be taken hold of, by faith only in him. Which because it is the gift of God, it becometh us by continual prayer to ask it of him, that being truly graffed into jesus Christ, & justified by his merit, we may be saved. To him be all praise, honour, power & glory for ever. Amen.   

The lxxvij Homely.  While Peter yet spoke these words, the holy ghost fallen on all them which heard the preaching. And they of the Circumcision which believed, were astonished, as many as came with Peter, because that on the gentiles also was shed out the gift of the holy ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, can any man forbid water, that these should not be baptized, which have received the holy ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry a few days. 
AS God the father hath included all the mean of our salvation in jesus Christ his son: so he would that he should be the saviour and Redeemer of all Nations, and not of one people only. Whereof may be gathered evident arguments, both of the first promises and oracles of the Prophets, and also of the last commandment of Christ, when he sent forth his Apostles into all the world, to preach the Gospel. But whereas the jews being puffed up with the prerogative of the law and ceremonies thereof, used to despise other Nations, and would not vouchsafe to admit them into their congregation: it was need there should be some peculiar demonstration, to declare that the stop of the law was broken down by Christ, and that the grace of God was offered unto the gentiles also without the righteousness of the law. This doth the holy ghost most lively set forth in this history. For as God did vouchsafe to send his Angel to Cornelius a gentle, and one uncircumcised, and to awake Peter by an heavenly vision to instruct him: so Peter the Apostle preacheth unto the same Cornelius by instinct of the holy spirit, the whole order of salvation, with marvelous brevity and plainness, and without any mention making of the ceremonies of the law, teacheth us that jesus Christ is appointed us of God, in whom to have the forgiveness of our sins. But lest any man might think that Peter had over rashly, and without advise blabbed out these sayings, the effect of the matter proveth the same, which Luke for this cause the more diligently describeth, because he would stir us up to the more diligent consideration of the matter.  
First, while Peter as yet was speaking, it is said, the holy ghost fallen on all them which heard the preaching. 
1 Peter's doctrine is confirmed by the sending of the holy ghost.  And not long after it is said likewise that they spoke with divers tongues, and declared the great grace of God. The same therefore cometh here to pass, that fallen out in the day of Pentecost: and God thought good to confirm Peter's doctrine which Cornelius and his kin had received, by the visible sending of his holy spirit, and to declare in deed that the grace of salvation, was alike belonging to all believers, whether they were jews or Gentiles, and that from henceforth the ceremonies of the law were no more to be observed. This is evident that in the Apostles times it was a common thing to have the visible sending of the holy ghost, to be joined with the preaching of the Gospel, which God did vouchsafe to give unto them that believed in him. By the which argument Paul proveth the justification of faith, against them, which affirm that men are justified by the works of the law. For he says: This only would I learn of you, whether you received the spirit by the deeds of the law; or by the preaching of the faith? Are you such fools, 
Gala. 3  that after you have begun in the spirit, you now end in the flesh? He that ministereth to you the spirit, and worketh miracles among you▪ doth he it through the deeds of the law, or by the preaching of the faith? We have in this place to consider the dignity and efficacy of the working of the Gospel. 
The dignity and efficacy of the gospel.  For we see this is the instrument, whereby God useth to give his spirit, and to work effectuously in the mind of man: so that it is not without a cause that Paul saith: the Gospel is the power of God unto salvation, 
Rom. 1.  to all that believe it. And for the same cause he calleth the Preachers of the Gospel the ministers of the spirit. 
2. Cor. 3.  For although all they that hear the Gospel in these days, have not the gift of tongues given unto them, 

Eusebius in the history Ecclesiastical u book, and seven. chap.  
Look ●raeneus his own words in his second book against heresies, cap. 57   and such other gifts (as is evident remained in the Church until the time of Iraeneus and after) be for the most part ceased: yet it is manifest, that all they are endued with the spirit of adoption and regeneration, which duly hear the Gospel, and embrace it by faith, whereby they cry Abba father, and which Paul calleth the earnest or pledge of our salvation. 2. Cor. 1. and .5. And the effects of this spirit are manifest, while it mortifyeth the flesh with the earthly members thereof in the believers, regenerateth men, illuminateth the mind, and causeth that they which by nature are apt and meet to no goodness, are able to do all things in Christ. Whereupon we gather again, that they are not to be taken for the members of Christ, i● whom there appear no effects of the holy spirit. For that spirit is not idle and ●luggysh. 
Rom. 8.  And Paul saith that they which are destitute of the spirit of Christ are not his.  
Again, this place teacheth us what the exercises of them that believe, 
The exercises of the faithful.  are, after they have received the holy ghost. They speak with strange & new tongues: which although it come not to pass to every man as we said even now: yet the holy ghost ordereth the tongues of all them that believe, to speak those things which serve to the glory of God, and the edifying of other, whereof hath been sufficiently said in the second Chapter. Then it is said, that they greatly praised God. So do they that truly acknowledge the grace of God, which he offereth us in Christ: whereas contrariwise, whosoever believe to be justified by their works, praise themselves. And this giving of thanks is a sacrifice most acceptable unto God, which he both often requireth, and the godly everywhere vow and promise. For hereunto appertaineth it where they promise' him the bullocks of their lips David speaking hereof, saith: what reward shall I give unto the Lord, 
Host 14.  for all the benefits that he hath done unto me? I will receive the cup of salvation, 
Psa. 116.  and call upon the name of the Lorde· I will pay my vows now in the presence of all his people. And he testifieth that this shall please the Lord better than a bullock that hath horns and hooves. 
Psa. 69.  These things teach us what to think of the unkind and wicked railers against God's word, who have a pleasure with bitterness of tongue, to ca●pe at it, and say it is the cause of all calamity, where it were their duty to acknowledge and celebrated the grace of God for it.  

2 How the beholders were affected with the miracle of sending the holy ghost.  Furthermore, let us see how the beholders were affected with this miracle. Among whom, some were jews, which accompanied Peter from jopper Luke saith that they were amazed, seeing the gift of the holy ghost was poured upon the gentiles also. For although they were not ignorant what came to pass unto Peter, yet the common error of the jews still bewitched them, who thought all Nations unholy, and strangers from God, but such as were circumcised and had received the other ceremonies of the jews law. 
Even in the faithful sometime are errors to be found.  It is very notable, that they which are of the faithful, are so deceived. For hereby it appeareth, that even to the godly sometime the spots of error cleave, and therefore all things that they do, must not be drawn to imitation. Which thing it appeareth Paul observed, who biddeth the Corinthians to follow him, as far forth as they see him to follow Christ. 
1. Cor. 11.  For there is nothing so appropriate unto man, as to err and be deceived. Nor nothing so difficult and laborious, as to pluck up old rooted errors out of men's minds: example whereof we have seen in the Apostles, 
Acts. 1.  still stumbling at the expectation and looking for, of a carnal and earthly kingdom. Therefore they are greatly deceived, which judge continual teaching and admonition to be superfluous and unprofitable, seeing that blindness and frowardness of man's wit, is such, that he taketh occasion of stumbling at every thing, and hardly can be brought into the way again. Wherefore Paul was of a far better judgement, when he commanded Timothy to preach in season and out of season. 
2. Tim. 4.   
But to return to the exposition of the history: Peter hath a much better judgement, 
Peter understandeth the end of the miracle.  who of the premises gathereth the end of the miracle. For where by an heavenly vision, he was commanded to go to Cornelius, and to preach the Gospel unto him, and seethe now the gift of the holy spirit given to them that hear and believe it: he easily acknowledgeth that the grace of the Gospel belongeth to the gentiles also, and that the uncircumcised also, so that they believe in Christ, aught to be received into the fellowship of the Church, forasmuch as God doth vouchsafe to give them his holy spirit. For drawing an argument from the thing, unto the sign thereof, he sayeth: Can any man forbid water, that these should not be baptised, which have received the holy ghost as well as we? Which is as much as if he should say: As many as are the members of Christ, must be received by baptism into the fellowship of Christ's Church. But no man can doubt but these men are the members of Christ, seeing they have received the spirit of Christ as well as we. Ergo, it is reason they should be baptised. And forthwith he commandeth them to be baptized in the name of the Lord, that is to say, to be consecrated to Christ the Lord, and numbered with his Church. For Peter's commandment must not so much be understanded of the form of baptism, as of the end and use thereof.  
Of these things it is easy to gather all the meaning of baptism. Peter surely acknowledgeth baptism to be the first sacrament of God's people and Church, 
The reason of baptism.  whereby outwardly the benefits of regeneration and adoption, and whatsoever else is given us in Christ, are sealed unto us, and thereby as many as are partakers of them, are admonished of their duty. Whereupon we gather, that as many as it appeareth, are of the people of God, have need thereof. By these things are many errors confuted, that we see, have crept in, these many years about baptism, & yet reign everywhere. And first this place confuteth the unholy depravers of the Sacraments, which think they are superfluous, 
Contemners of sacraments.  for them that believe and are regenerate by faith. Which kind of men, while they greatly extol faith, and the grace of God, do wickedly contemn the wisdom of God and his ordinances. Howbeit, Peter saw that Cornelius and his family truly believed, and that they were endued with the holy ghost, and adopted into the number of the children of God: and yet for all that, he commandeth them to be baptised, because he would not seem to contemn Christ's commandment. For why should he contemn the sacraments of Christ, which knew that God in the old Testament had made it death for them that contemned his sacraments? Again, this place confuteth the boldness of the Anabaptistes, 
Anabaptists.  which use to keep the children of the Christians from their baptism. But Peter proveth that they are to be baptised for none other cause, but for that he saw they were endued with the spirit of Christ, and therefore were members of his Church. Why then should not infants be baptised, by as good right, 
Marc. 10.  who we know are born members of the Church, and who Christ testifieth, appertain to the kingdom of God? Moreover, 
Papists.  the example of this place maketh against the error of the Papists, which use to tie the grace of God unto Sacraments, and use to bring it and put it in their sacraments, by exorcisms and conjuring, whereas it is evident that they are but the cognisances & tokens of the grace that is given us in Christ. And if thou well examine this place, it shall appear the same came to pass unto Cornelius, that sometime was to be seen in Abraham, so that thou mayst see the sacraments of both the Testaments, had all but one reason. For Paul witnesseth that Abraham was justified by faith, & that he afterward received Circumcision, 
Rom. 4.  which was a seal of the righteousness of faith. So we hear that Cornelius believed, and was endued with the spirit of God, which was an infallible argument of his regeneration and justification: and now at length cometh baptism, where by all these benefits of God are sealed and confirmed. Therefore it is evident that the grace of God is not tied unto baptism, neither that it is by baptism, poured into us as by a Pipe or Conduit, forasmuch as if we receive the Sacraments without faith, they be utterly superfluous, yea, we know they endamage the contemners of them, as may be seen in the examples of judas the Traitor, and Simon the Sorcerer.  
Before we leave this place, 
The order of salvation.  it is good to observe the order of justification and salvation in the example of Cornelius. We see that he was helped and stirred up by the grace of God, to do that that was good and acceptable unto God, whereas before that, he had been a gentle, and estranged from the people of God. But being received into favour, Peter the Apostle was appointed to be his teacher, to preach to him the doctrine of salvation. Cornelius believeth the word being preached. The holy ghost followeth after his belief, which both regenerateth the mind, and also bringeth forth divers marvelous virtues. Being illuminated with this spirit, he is given wholly to praise God, and at length being baptised, he is received into the fellowship of Christ's Church. This order we see observed everywhere. For the beginning of our salvation springeth of the grace of God, who chose us before the foundations of the world were laid. He having choose us, 
Ephes. 1  instructeth us by his outward word, giveth us faith, illuminateth us being regenerate with his spirit, and maketh us meet unto every good work. And that which he promises by his word, and offereth by his spirit unto the faithful mind: the same he confirmeth by outward Sacraments also. See Rom. 9.10.  

3 Cornelius is an example of a kind and thankful hearer.  Finally, it is declared how Cornelius behaved himself after all these things. They besought Peter (saith Luke) to abide with them a few days. And there was none other cause of this desire, but for that they were inflamed with the love of the Gospel, and desired to hear him every day, because they would be the more confirmed in the knowledge of true salvation. Furthermore, they could not be so soon satisfied with the presence of their very friend, who they perceived had ministered so great grace unto them. And here is truly expressed the property of those that faithfully believe. They loath not the teaching of that word, nor attribute not so much to themselves, to think that they shall have hereafter no more need of it. Yea, they acknowledge themselves to be men, and because they will be taken for the children of God, they can not be filled with the voice of their father, 
john. 8.  but desire to have him still speak unto them. Moreover, they show themselves thankful and kind toward the Ministers of God, by whose diligence they are taught in matters of faith and salvation. For they think it a matter of no great weight, to requited them with carnal benefits which give unto them spiritual riches. For they understand that their salvation dependeth chief on them. For the which cause they can suffer themselves to be rebuked and chidden, as we may see in David and Ezechias. But the wicked be of a far other mind, which use to condemn the Ministers as molesters of their ungodly desires, and public enemies, whereof the scripture showeth examples in Pharaoh, Achab, the Pharisees, and infinite others. Whose ungodliness deserveth to feel the vengeance of God's justice, because they would not suffer to be faithfully admonished. Let us therefore acknowledge the grace of God, and embrace his word with thankful minds, studying to frame ourselves thereafter, that we may hereafter be made partakers and heirs of the salvation promised in jesus Christ our saviour: to whom be praise, honour, power, and glory for ever. Amen.    

The eleventh chapter upon the Acts of the Apostles.  

The lxxviij Homely.  AND the Apostles and brethren that were in jury, heard that the Heathen also had received the word of God. And when Peter was come up to jerusalem, they that were of the Circumcision, contended against him, saying. Thou wentest in to men uncircumcised, and didst eat with them. But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying: I was in the City of joppa praying: and in a trance I saw in a vision, a certain vessel descend, as it had been a great sheet, let down from heaven by the four corners, and it came to me▪ into the which when I had fastened mine eyes, I considered and saw fowerfooted beasts of the earth, and vermin, and worms, and fowls of the air▪ And I heard a voice saying unto me: Arise Peter, slay, and eat. And I said, not so Lord: for nothing common or unclean hath at any time entered into my mouth. But the voice answered me again from heaven: Count not thou those things common, which God hath cleansed. And this was done three times. And all were taken up again into heaven. And behold, immediately there were three men already come into the house where I was, sent from Caesarea unto me. And the spirit said unto me, that I should go with them without doubting. Moreover, these six brethren accompanied me, and we entered into the man's house. And he showed us how he had seen an Angel in his house, which stood and said to him: Send men to joppa, and call for Simon whose surname is Peter. He shall tell thee words, whereby both thou, and all thy house shall be saved. And as I began to preach, the holy ghost fallen on them, as he did on us at the beginning. Then came it to my remembrance how that the Lord said: john baptised with water, but you shall be baptised with the holy ghost. Forasmuch then as God gave them like gifts as he gave unto us, when we believed on the Lord jesus Christ, what was I that I should have withstanded God? 
ALthough the blessed Euaungelyst Luke hath both abundantly and diligently described the history of Cornelius, which was converted unto the faith in the Chapter before going: yet in this Chapter he repeateth the same again after another sort and manner of narration. The cause of which his doing was, for that it might appear to all men, that the gentiles were undoubtedly called, according to God's appointment, by preaching of the Gospel, and received into the communion of the Church, by the sacrament of baptism. That the declaration hereof was necessary, because of the jews, hath already oftentimes been showed. And the same serveth very much for our instruction, both because the grace of God's goodness, is thereby marvelously set forth, and the certainty of all our salvation (which springeth of the jews) is most firmly proved. Therefore no man must accuse the holy writer, for to often repeating of one thing, or of needless loquacity or babbling, but rather they aught to be provoked by his diligence, the more earnestly to weigh & consider a matter of such importance. Furthermore, Luke taketh occasion to rehearse again the same history by reason of the unjust judgement of a certain sort of people, who being deceived, accuse Peter, whereby he is enforced thus to declare, and open the meaning of his doing unto them.  

1 How the Church judgeth of Peter's deed.  First therefore let us see how the Church which was here and there dispersed through jury, judged, concerning the vocation of the gentiles. For this thing could not long lie hidden, both because of the notable worthiness of the people, and also for that it was a strange thing, and not seen before. Therefore he saith the fame hereof was straight way published over all jury. Here are two sorts of men, uttering and bewraying themselves. The first are the Apostles and brethren, by which name I suppose, the Ministers of the word, and their fellows are here meant. Of these the Evangelist sayeth but this one thing, and no more, that they heard the gentiles had received the word of God also. Whereupon may be gathered, that although they yet understood not very well the mystery of this matter: yet being mindful of Christian modesty, they would not blame or accuse Peter over hastily, whose credit and diligence they had by many proofs tried. Whose modesty the holy ghost hath set before us to imitate, lest in judging other men's doings, we be led with unadvised zeal, and so break the rules of Christian charity. Here is also to be considered the phrase or manner of speaking, where he saith the gentiles received the word of God, 
What it is to receive the word of God.  whereas he might have said, they received Christendom, & were made partakers of Christ & his Church. But this way he thought to say somewhat more, and to make a difference between the true Christianity, and counterfeit dissembling of some kind of people. For they receive the word of God, which acknowledge it to be the word of God, and therefore labour to be transfourmed into it, and to become followers of God. So Paul writeth that the Thessalonians received the word, where he saith: when you received of us the word, whereby you learned to know God, 
1. Thes. 2.  you received it not as the word of man, but as it was in deed, the word of God. Again: And you become followers of us, and of the Lord, receiving the word with much affliction. 
1. Thes. 1.  They that receive the word of God after this sort, bring forth marvelous fruits by the same. For denying themselves, and mortifying the affections of the flesh, they forsake their old ungodliness, and as children of light, follow innocency. For they know that God is light, 
1. john. 2.  and that they which will have fellowship with him, must walk in the light. And they which brag of the Gospel, had need oftentimes to consider this thing, lest while they cry with open mouth, that they have received the word of God, they accuse themselves of lying, showing forth no fruits agreeable to the word.  
But let us come to the other kind of men, which were not so indifferent judges of Peter's singular doing. 
Peter is reprehended for his well doing.  Luke saith these were of the Circumcision. But whereas the first sort also were circumcised and jews, I suppose he means not here the people of the jews only, but those rather which would be taken for Christians, & yet did cleave to fast unto Circumcision, and the Ceremonies of the law, as necessary unto salvation. These men (saith Luke) over boldly reprehended Peter's doing, and openly contended with him. And this they lay to his charge as a matter of life and death, that he went in, to men uncircumcised, that is, to gentiles and Heathen men, and did eat with them. For thus doing, they accuse him of breaking the traditions of the Elders, and of custom, the origine whereof, we have otherwheres declared to have sprung of the law of God, being over straightly strained. By this example we are taught, how hurtful a thing it is, once to be bletched with error, and to continued long in the same. For commonly a certain froward fervency to defend error, is joined thereunto, because such is the inclination of man's nature, that none will seem to have erred. With which vice these men were also blinded, which would not admit the gentiles into the congregation, albeit it was manifest by the plain testimony of God, that they were admitted thereinto. So great and so tough is the corruption of man's nature, and so invincible is his stubbornness in the defence of errors once received. And would God there were not at this day infinite examples of this kind in those men, who being the heads of the Church, think it but a trifle, to defend those things which they know to be contrary to the express Oracles of God's word.  
Furthermore, this place teacheth us, 
No man can please all parties.  that no man can so prosperously and godlily do any thing, that he shall satisfy all men. For this rather is the state of the world, that they that should be commended, are accused and blamed. This the Scripture teacheth us, came to pass unto Moses, both amongst the Egyptians and the Israelites. We read how the Prophets had experience of the same, who while they watched and laboured for all men's salvation, were called disturbers of the Realm, enemies of their country, and authors of all evil. And it appeareth the world had none other judgement of jesus Christ. For one while he is accused for neglecting washing of the hands, another while, for being conversant with sinners: by & by again, as a breaker of the Sabbath: after that, they cry out he is a Samaritane, & possessed of the devil. Therefore Peter now suffereth the same that his master did, & where he was worthy of singular praise, for bringing the kingdom of God so prosperously unto the gentiles, he is feign rather to abide the venomous bitings of slanderers. And they only which are manifest enemies of Christ, do not thus unjustly control him, but they also which would be taken for Christians & brethren: yea, the scholars take the fetula and rod against the Master. The consideration hereof aught to make us patient if the like at any time do fall out unto us. It also teacheth us, that we must labour rather to approve our doings to God, than to the world, which many times is both unkind to his benefactors, and for the most part deceived in his judgement. Again, let us learn that it is a great offence dishonestly to defame and slander the well doings of our brethren. For they that so do, declare the devils disposition, whom the Greeks therefore have called Diabolum, that is to say, Devil, because he useth to slander, misreport, and misconstrue all our doing and sayings. And they also break the rules of charity, 
1. Cor. 23. Prover. 10. 1. Pet. 4.  whose property it is always to hope well of the brethren, and rather to cover the multitude of sins, than to disclose and open them.  
But after the unjust accusation of these wayward men▪ followeth Peter's Apology or defence devoid of all bitterness: 
The apology or defence of Peter.  the only end and scope whereof is, to show that nothing is herein done▪ of private device, but all things by the commandment of God, who would have the gentiles to be received into the communion of Christ and his Church. And because he saw his adversaries minds greatly exasperated, he frameth a diligent narration of all things, done even from the beginning, and confirmeth the same with sound arguments. The which narration before I touch, the modesty of the Apostle is to be considered, who thought good so humbly and carefully to excuse himself to those, whom (having so just a cause as he had) he might either have set light, and given no answer to, or at lest he might snappishly have put them back, and rebuked them. But he knew that the same law aswell belonged to himself, as to other, where he commanded all Christian men to be ready to give a reason or answer of their doing to every man. 
1. Pet. 3.  And as in this place he patiently suffereth the unjust censure and check of men, in a just quarrel: so when he was accused of Paul before all men, for his dissimulation and inconstancy, we read he answered nothing disdainfully. 
Galat. 1  And this we read was alway the custom in the primitive Church, that Bishops could suffer and bear to be judged and corrected by other bishops. 
Eusebius in the story of the Church, u book, chap. 24.25. &. 26.  Thus it appeareth Victor the Bishop of Rome was reprehended and admonished of his duty by Iraeneus, and certain other Bishops of less famous Churches, for his over hasty sentence of excommunication, given against the Bishops of Asia. These things reprove the pride of the bishops of Rome, that followed, who are not only not ashamed, to make themselves judges over all the world, but also refuse the judgement of all men. My heart quaketh, as often as I remember that blasphemous Canone, which will not have the Pope condemned, 
Distinct. 40. Cap. If the Pope. etc.  not not though he forget his own and other men's salvation, and lead with him headlong into hell, whole heaps of men's souls. Howbeit, he could no manner of way more evidently have proved himself to be Antichrist, than in that he refuseth the judgement of the Church, and Bishops, challenging to themselves the supremacy over them all. But to let this pass, let us harken to Peter, entreating his cause and matter.  
Peter in his Apology useth a diligent narration or discourse, as even now we declared, the which he so ordereth, that he reporteth not only what was done, but showeth also that it was well done and lawfully. And this narration consists of five parts or members, of all which we will speak as much as appertaineth to this present matter, letting pass that that hath been said in the Chapter before going.  

i. The vision of the sheet.  In the first part is contained the vision of a great vessel or sheet, let down to him from heaven, by which God taught him, that no man from thenceforth should be judged unworthy of the Gospel and fellowship of the people of God, for neglecting the ceremonies of the law: forasmuch as the stop of the law was broken down by jesus Christ, 
Ephes. 2.  who had made one people of both. Peter thought it good to begin his narration with this, that it might appear to all men, that he did nothing of his own head, but according as God appointed.  
In the second part he allegeth the sure commandment of God▪ 
ij. The commandment of God.  lest he might be thought to have been beguiled by some dream or idle fantasy. For even at the same time he sayeth (by the providence of God) they stood at his Hostess door, that were sent from Cornelius, and he addeth: The spirit said, that I should go with them nothing doubting. And this is the strength of his whole defence, which he setteth against his adversaries accusation. For they said: Thou wentest in to men that are uncircumised, and hast eaten with them. Therefore Peter answereth them: The spirit of the Lord bade me so to do, And being with this simplicity of words content, he letteth pass all Rhetorical colours, wherewith he might have confirmed & garnished this argument. Which example teacheth us, that they are not to be accused, or if they be accused, they may easily be defended before Christian men, which cast of the traditions and customs of men, at God's appointment. For the authority of this saying of the Apostles shall remain in force for ever: we must obey God more than men. Let us also in these days, with this argument defend ourselves against the Papists, which with like frowardness accuse us, for having broken the traditions of men, and take occasion of offence on every side, without any given on our behalf. It offendeth them, that we deny Christ is offered in the sacrament of the altar, for the sins of the quick and the dead. But we lay against them the word of Christ, who yielding up his life upon the cross, declared that all manner of expiation for sin, and our redemption, was now accomplished. Furthermore, we hear Paul say, that Christ being once offered, can be offered no more. They are offended, because they see we have put the image of Christ and the Saints out of our Churches. But we lay for ourselves against them, the authority of God forbidding images to be made, and commanding those that are made, to be made out of the way and destroyed. They are offended, because we have taken away the differences of meats. But the Apostle defendeth us, which saith, it is a doctrine of the Devil to bring it up. The like reason there is of all other things in controversy between us. These we have alleged only for example sake. And if our adversaries will not yield unto the word of God, but will hold on, and set the customs and traditions of men against the authority of the same, then shall it easily appear, that they are not the servants of God, but of men.  
The third part of the narration containeth the vision of the Angel, 
iij. The appearing of the Angel.  which we herded was sent from God unto Cornelius. Hereof Peter thought to make mention, to declare that Cornelius did nothing unadvisedly, but was moved by God, to send for him to teach him. Here is diligently to be observed, how the Angel speaketh of the ministery, or preaching of the Gospel. Peter (saith he) shall speak words, whereby thou and all thy house shall be saved. Then he testifieth that salvation cometh by preaching of the Gospel. This the holy Psalmist saw, when he said: 
Psal. 107.  God sent his word, and they were healed. And Paul saith, that the Gospel is the power of God unto salvation to all believers. It is not thus said, because the sound of words bringeth salvation, as the superstitious think of their exorcisms, but because through the preaching of the Gospel, Christ is offered to us, 
2. Cor. 5.  and they that preach the Gospel, be messengers in the room of Christ, that by their ministery men might be reconciled to God the father through Christ. Therefore no common weals nor families, can have any sound health or salvation, without they receive the gospel of jesus Christ. Therefore their ingratitude that say the word of salvation is the cause of all evils, as well private as public, is most execrable, as we read was sometime objected to jeremy. 
jerem. 44.  These men are led with the spirit of Caiphas, who also said, that Christ would be the author and cause of their destruction, unless he were made away by the wicked conspiracy of the priests.  
Fourthly, he declareth the marvelous sending of the holy ghost. The expositor whereof he allegeth jesus Christ to be. I remember (sayeth he) the word of the Lord, how he said: john baptised with water, but you shall be baptised with the holy ghost. It seemeth that Peter reasoneth on this wise: Christ our Lord promised to his elect, his spirit, which the world could not receive, and he said, that he alone was the giver thereof. Therefore, whereas he hath sent the same spirit unto the Gentiles, & hath vouchsafed to baptize them with his holy ghost: I could not choose but follow the example of such a guide, nor judge them unworthy the baptism of water, whom God had judged worthy of his spirit. And Peter maketh a trim difference between Christ & the Minister, because he would not have that wrongfully attributed to the extern ministery, that belongeth only unto Christ. But because we have otherwheres entreated hereof, it shall suffice for this time, to have noted thus much by the way.  
The fifth part containeth a very grave conclusion, as well in words as arguments. 
iiij. The sending of the holy ghost.  For he saith: If God therefore gave unto them like gifts, as he gave unto us which believed in the Lord jesus Christ, what was I that I should withstand God? It should have been a wicked part to have said, they had been unlike, whom God had vouchsafed to make like. But how much more greater impiety had it been, to have shut out from the communion of the Church, those whom God by so evident an argument had declared to have pertained to his Church? Yea, whom he had openly choose and adopted? Therefore Peter confesseth that he should have been an adversary of God, if he had go about any such thing. And if they be the adversaries of God, which keep those men from the fellowship that is in him, whom he doth vouchsafe to make members of his Church, because they think them unworthy of so great favour and grace: what shall we say of them, which by false doctrine, deceive Christ's sheep, or else rage against them with plain force and tyranny, because of their confession of Christ? They shall one day feel his mighty and heavy hand, whose enemies they chose rather to be than his friends & followers. It is our part so to acknowledge and embrace the grace of God, as also to bring and train all other to the fellowship of salvation, the which God the father hath set out to his elect in his beloved son jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The lxxix Homely.  WHEN they herded this, they held their peace, and glorified God, saying: Then hath God also to the gentiles granted repentance unto life. They also which were scattered abroad, through the affliction that rose about Steven, walked throughout unto Phoenicia, and Cyprus, and Antioch, preaching the word to no man, but unto the jews only. Some of them were men of Cyprus and Cyrene, which when they were come to Antioch, spoke unto the Greeks, and preached the Lord jesus. And the hand of the Lord was with them, and a great number believed, and turned unto the Lord. 
AS the Apostle Peter in converting of Cornelius, did the duty of a godly and faithful Apostle, while he thought it good to obey the express commandment of God, without any lingering: so when his doing was of some people unjustly reproved, he showed an excellent example of a christian and apostolic modesty. For he declared the reason of his doing most friendly and diligently unto them, of whom he might most justly have required what authority they had so to do. But leaving all other arguments apart, he urgeth this one thing, that he did nothing of his own devise, but according to God's appointment and commandment. By which example we have learned with what arguments we should arm ourselves against those, which now a days accuse us with like frowardness for breaking the traditions and customs of men. Let the authority of God's word suffice us, which whosoever despiseth, he is unworthy of whom the Church of Christ should make any account.  
It remaineth in this history to entreat how those men which erewhile were such knapped controllers, 
How the brethren did accept Peter's Apology.  accepted Peter's Apology or defence. He saith, they held their peace, and glorified God, saying: Then hath God also to the Gentiles granted repentance unto life. Moreover, they were whysted and did not with man's reason argue or reply against the commandment and will of God. By which argument is abundantly declared, that they strove not against it of malice or envy, but rather of an inconsiderate and blind zeal of godliness, which Paul also otherwheres layeth to their charge. And because Peter easily espied the same affection in them, for this cause he thought to deal with them herein the more gently. For they which are led with a zeal of the glory of God, and use to credit and yield unto reasons showed them, must not be cast of as incurable, or be over bitterly dealt withal. 
The godly yield unto reason.  And 〈◊〉 is the property of those that be truly faithful, that they will willing●● yield unto arguments, brought out of the word of God, although they ●●lly perceive not the reason of the things that are said. For this is the true and right exercise of faith, when we submit our reason unto the commandments and word of God, which thing Paul everywhere teacheth under the obedience of faith, 
2. Cor. 10. Rom. 1.16.  which he showeth to be the end and scope of preaching the gospel, whereby it easily appeareth, that they are not to be taken for faithful, which are not ashamed stiffly to contend against the manifest Oracles of God's word.  
Furthermore, it is said, they glorified God: 
We must rejoice in the salvation of other.  which is a mere evident sign, that they received Peter's excuse, and admitted it with good will. For there be some that being subdued by force of reason, hold their peace, because they have not what to answer, yet as the Poet saith, they hide their grief in the bottom of their heart. But he that glorifyeth God, testifieth by an infallible argument, that he is fully satisfied. We are taught that we must rejoice and be glad at those, whom God doth illuminate with the light of his truth. This we aught to do both by reason of the desire that every christian man is bound to have of the glory of God and also because of the love which we aught to bear to the furtherance and profit of our neighbour. And surely, there is nothing that so rejoiceth a faithful soul, as to see the light of truth to spread itself abroad to the increase of God's glory, and the salvation of many. Again, we aught to mourn from the heart, when we see any neglect, or fall from the way of salvation. So we read that Samuel continually mourned, because of saul's most wretched fall. And Paul continueth in prayers for the jews, 
Rom. 9.10.  and desireth to be accursed from Christ for them, that they might be saved. But now a days we be a cold in both these points, which thing is the chief cause, that the Gospel proceedeth no better.  

How God giveth repentance.  But let us see the words, wherewith they declare the affection of their mind: Then hath God also granted to the gentiles (say they) repentance unto life. God giveth repentance after two sorts, either when he granteth time and place to repent: or else when he mollifyeth and converteth men's minds by his spirit and word, by repentance to frame themselves to a better trade of life. In this place it appeareth that God did both, although the later sense be more agreeing to this present argument. It is most worthy to be observed, where they say repentance unto life is given unto the Gentiles, by preaching of the Gospel. For in so saying, they testify that they speak of that repentance, which through faith in Christ bringeth salvation, and which we may call the scope and mark of all the Gospel, which is, that we being reconciled unto God through Christ, should turn unto him with all our hearts, and live in him. For so Paul writeth: God hath reconciled us unto himself by jesus Christ, and hath given to us the office to preach the atonement. Now then are we messengers in the room of Christ, 
2. Cor. 5.  even as though God did beseech you through us. So pray we you in Christ's steed to be reconciled unto God. They name repentance expressly, having respect unto that saying of Christ, which commandeth both repentance, and forgiveness of sins to be preached in his name. Neither must these two be at any time separated, lest men take occasion under pretence of the Gospel, to live carnally. Again, this hath in it a singular comfort, that he sayeth repentance is given unto life. Therefore repentance in the faithful is never in vain or unfruitful, but maketh them partakers of salvation through Christ. There are apparent promises of God, wherein he everywhere promises life unto them, which turn unto him with all their heart. Where he saith: I will not the death of a sinner, but rather that he convert and live. 
Ezech. 18.  And we must not think that God flattereth or deludeth any man with vain promises. Hereto belongeth the whole book almost of the judges, which proveth by many examples, that the Israelites never returned to God, by true repentance in vain. And it is manifest that the Ninivites through faithful repentance caused God to revoke his sentence passed against them. What shall I speak of these, seeing we read that the repentance that Achab had but for a season, and little time, was by the mouth of God commended? 
1. Reg. 21.  These things aught to encourage them, which stand upon the pytbrinke of desperation, thinking that God is so offended with them for their former wickedness, that their repentance is not acceptable unto him. Which men would be comforted with these sayings of the Prophet. If your sins were as read as Scarlet, 
Esay. 1.  they shall be as white as snow: And though they were like purple, they shall be as white as wool. Again: The Lord is full of compassion and mercy, 
Psal. 103.  long suffering, and of great goodness. He will not alway be chiding. etc.  
Now after Luke hath made an end of the story of Cornelius, 
The spreading of Christ's kingdom unto the gentiles.  which containeth the beginning and first fruits as it were of the vocation of the Gentiles, he returns to the discourse of the things belonging to the whole Church, which he had intermytted, and declareth how the kingdom of Christ began to be stretched & enlarged unto the gentiles. And first he telleth how Antioch was converted unto Christ, and how men were there first called Christians. And principally he noteth the occasion thereof, saying it was because of the persecution that was raised against Steven. 
The occasion of the spreading of the Church, arose by reason of the persecution.  And it is very worthy to be considered, where he saith the beginning of such a benefit sprung of so doleful a cause. For how pitiful a case the Church stood in, in the time of that persecution, we heard in the eight Chapter, when the rage of persecutors went so far, that it was not safe for a man in secret ●o be a christian, when both men and women were haled out of their doors as to a slaughter-house, which thing was the cause that the Church being scattered hither and thither, seemed like a scratched and torn body, that had be●ne incurable. But by the grace and goodness of God, it cometh to pass, that of every member of this scattered Church, springeth a new body. For they whom this cruel tempest had thus scattered, remembering their office and duty, began to preach everywhere the name of Christ, and many of them going as far as Phenicia and Cyprus, did illustrate those countries with the light of the Gospel. By which example the primitive Church, and faith full of all ages might be confirmed, not to be offended with the cruel attempts of enemies, forasmuch as it appeareth by these men, that the kingdom of Christ can not be overthrown, nor driven into straights, but is rather thereby builded up & enlarged. For that that Luke reporteth here to have come to pass, the same the writers of the Ecclesiastical history report to have come to pass in all persecutions. And as after horrible tempests, clear weather commonly followeth: so it appeareth that after persecutions, the Church always looked more bright & cheerful. For God scattereth the devices of Nations, but his purpose standeth fast for ever, whereby he hath made his son king and Ruler of all the world. See the Psalms. 33.2. &. 110  
But Luke diligently entreateth of those, 
The Ministers be they never so godly, do sometime disagree  by whose ministry God brought to pass a matter of such weight and importance. All which were dispersed because of the faith and doctrine of Christ, & yet they agreed not in all points, touching the order & ministery of the gospel. For some of them preached to the jews only, who it is like were ignorant of the things done between Peter & Cornelius. Other some which he writeth were of Cyprus & Cyrene, came to Antioch, and preached to the Greeks, that is, to the gentiles. So it oftentimes cometh to pass, that in some things they which are counted the most faithful servants of jesus Christ, do disagree, God so disposing his gifts, that his word may be of the more authority, and that the success thereof should not seem to depend of a certain conspiracy, and consent of men among themselves. Whereunto also is to be referred that that is hereafter reported of the contention that fallen between Paul and Barnabas, which waxed so hot that those singular and choose instruments of Christ, departed one from another. Therefore let it offend no man, if now a days he see any like matter to fall out in the Church. For Paul writeth, 
1. Cor. 11.  that there must be sects, that the elect may be tried. Howbeit, in all this ado, the fervent desire of spreading abroad the kingdom of christ, is greatly to be praised, wherewith they all being inflamed, have utterly forgotten the dangers that they were in a little before, and everywhere publish the word of God. Such constancy aught all faithful Ministers of Christ to have, to th'end they must not think they have done all their duty, when they have been once in danger for the name of Christ. And they must not think they are for none other cause granted to fly, but for that they should after such danger escaped, turn unto doing their duty again, and to bestow all their life after in setting forth the glory of Christ.  
Howbeit, Luke maketh a diligent mention also of the places where these men preached. 
Phoenicia, Cyprus, Antioch, are illuminated with the Gospel.  And first he nameth Phoenicia which is near unto jury, famous by reason of the Cities and people therein, and is accounted notable, even among the profane writers. After that, he nameth Cyprus, an Island of great fame in the Poet's writings, which they say by reason aswell of the pleasantness of the soil, as of the dissolute manners of the inhabitants is consecrated unto Venus. And here appeareth partly the great goodness of God, which would vouchsafe to endue such people with the knowledge of his son, and partly the wonderful and invincible power of the Gospel, through the preaching whereof, the bounds of Christ's kingdom, were in short time so enlarged, that from the main land it passed over sea, and began to come into the Islands, as was long before foretold of the Prophets. See Psalm. 72. Esay. 60.66. etc. He chiefly maketh mention of Antioch, which was the most famous City of all the Cities of Syria. For as it was notable, by reason of Seleucus the builder thereof, and of great renown, because of their wonderful glory and riches, so (as we shall hereafter hear) the first Church among the gentiles, was there assembled, and flourished in such number, that they which before were called only but Disciples of Christ, began now to be called by a more worthy name Christians. This City hath had Bishops notable both in life and learning. It hath also so abounded in Martyrs, that scarce any other can be compared therewith. It is therefore wonderful, and much to be observed, that God would have so great a City converted, by the ministery of those men whose names be not extant. For this only is written of them, that they were of Cyprus & Cyrene. Howbeit, it might have pleased God, aswell to have used the help of notable Apostles. But by the vile and contemned things of this world, after his manner, he would bring to pass a thing of most importance, that we might know how we aught to rejoice and glory in him, and not in man.  

1. Cor. 1. jesus Christ is the theme and argument of the Apostles doctrine  Now let us see what they preached, that laid the foundations of the Church at Antioch. They preached (saith Luke) the Lord jesus. He was then the argument & theme of their doctrine, whom Paul also says, he only acknowledgeth. He maketh mention only of jesus Christ, because in him is contained whatsoever things make for our salvation. For he is given unto us of God, to be the author of repentance and remission of sins to all mankind, as hath been declared in the fift Chapter. For as in him only remission of sins is to be found, so that repentance that is made without faith in Christ, cannot please God. We have here therefore what to answer them, which reprehend us, and scorn us, because in our Sermons we inculcate and often repeat Christ only. Thus we do, following the example of the Apostles, and we can not do otherwise, forasmuch as we can find no salvation without Christ.  
Last of all, Luke declareth a notable success of the Gospel, saying: 
The success of the gospel.  And a great number believed, and turned unto the Lord. He first declareth the cause efficient, lest any man might ascribe it unto the ministery of men. For he saith: the hand of the Lord was with them. Whereby we gather, that all success of faith and salvation dependeth upon God, and that nothing is to be attributed to man, more than the outward ministery. This thing Paul declareth at large in his first Epistle to the Corinthians, the third Chap. And it is good oftentimes to have the same in remembrance, both because Ministers should not wax to proud, and also for that they whom God hath illuminated with true faith, might learn to be thankful unto him. Also the Evangelist expresseth the proper end of Christian faith, which is, that they which through ignorance or superstition, or sin, have turned from God, might convert and turn again unto him. Therefore faith is not occupied in vain speculation, but is a lively knowledge of jesus Christ, which draweth whole man unto the obedience of God. And they are not to be taken for Christians, which being drowned in superstition and sin, will not convert unto the Lord. Let us therefore set before us this mark, that we turning by true faith unto God, may attain to salvation in jesus Christ our only Saviour: to whom be praise, honour, power, and glory for ever. Amen.   

The lxxx Homely.  Tidings of these things came unto the ears of the congregation, which was in jerusalem And they sent forth Barnabas that he should go unto Antioch, which when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart, they would continually cleave unto the Lord. For he was a good man, and full of the holy ghost, and of faith: and much people was added unto the Lord. Then departed Barnabas unto Tharsus, for to seek Saul. And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they had their conversation with the congregation, and taught much people, insomuch that the Disciples of Antioch were the first that were called Christians. 
Because God had appointed jesus Christ his son, to be the Saviour of all the world: therefore it was requisite that all nations should be brought unto him by preaching of the Gospel, as it appeareth by the Oracles of the Prophets, and by the commandment of Christ, where he bade the Apostles to go into all the world, and to bring him Disciples out of all Nations. And how this thing began to come to pass, Luke declareth in this chapter. For although it be described before in the story of Cornelius conversion to the faith of Christ: yet because it might seem he was called upon some special favour or privilege: the conversion of the notable city of Antioch is joined thereunto, in the which a Church of the gentiles, for many causes notable is gathered together. The beginners whereof were certain men that came from Cyprus and Cyrene, as was yesterday declared, of small or no name, yet whose names undoubtedly are written before God in the book of life. These men coming into the City preached jesus Christ only unto the gentiles, teaching them that he was sent from God the father, to give repentance and forgiveness of sins to them that believe in him. And their godly enterprise wanted not a most prosperous success. For God's power working most effectually by their ministry, an innumerable sort of men learned the faith, and turned unto the Lord. Now unto these premises Luke joineth certain things, touching the confirming of the Church at Antioch. And first he declareth the kindness of those of jerusalem towards this new Church of Christ, which sent Barnabas to them, as it were to help them. After that, he showeth the singular diligence that Barnabas used in accomplishing the charge committed unto him, and last of all, his prosperous success.  
And touching the jerosolymites, amongst whom it seemeth he numbereth the Apostles, 
1 The good will of the Church at jerusalem, toward the Church at Antioch.  he saith but little, because their meaning may easily be perceived by Barnabas doing. This is it therefore that he saith, that when word was brought to jerusalem, how Antioch was converted unto Christ, they that by reason of their office were the chief among them, and watched for the salvation of all men, sent Barnabas thither to confirm the belief of the new Disciples, and to nourish mutual good will among the congregations. The like whereof we saw done before, when they sent Peter and john to Samaria, which being won by the preaching of Philip, set open her gates unto the word of God. This is a very notable example whereby we are taught, that congregations far distant, when need so requireth, should be helped both with counsel and trusty diligence of Ministers, & that they are greatly to be praised, that in this case use most diligence. For if Christ so greatly commend the benefit that is done, but to one of his lest Disciples, that he will at the later day testify, it was done to himself, and promises a sure reward to him that giveth but a cup of cold water to him that he sendeth: with how much more glory will he reward those which confirm or save whole congregations, by their help and counsel. Let Bishops and Christian Magistrates remember this well, that they suffer not themselves to be plucked from doing their duty, by such as say they are authors of sedition, which use to prescribe or give counsel to strangers in matters of religion.  
But let us see Barnabas, of whom Luke diligently speaketh. For he declareth what manner of man he was, 
2 
Of Barnabas.  
Barnabas is a good man.   and what he did in these affairs of the Antiochianes. And although his person is sufficiently described by the things which he did at Antioch: yet have we first to consider the same, that we may be the better able to judge of the cause of so excellent virtues as shined in him, specially, because Luke for that end and intent, describeth his property and condition. He saith, he was a good man, and full of the holy ghost, and of faith. This is so singular a commendation of this holy man, as Demosthenes and Cicero could have devised no greater. For what greater praise can there be, than to be called of the holy ghost good, whereas by the testimony of Christ, there is not one good but only God? But lest any man might think that Luke had forgotten that saying: he showeth strait way, while he was bold to call him a good man, doubtless, because he was full of the holy ghost, and of faith. For although God only be of himself good in deed: yet because he doth vouchsafe to give unto men his spirit, and by him his other virtues: there is no let, but we may call them good, in whom appear any arguments of God's goodness, by reason of God's spirit dwelling in them. And where faith only maketh us partakers both of the spirit of God, and all other goodness, the same doth Luke attribute to Barnabas, saying: he was full of faith. For by faith are men justified, because thereby they take hold of Christ, through whose desert they are purified from all iniquity, and made meet for all good works, to perform faithfully both towards God and man, whatsoever duties they own unto them. It is very good that we remember this definition of a good man, to say it against the fond judgement of the world, which useth to call them that are hypocrites, and given to the pleasures and desires of the flesh, good men. Furthermore, we are taught by this place, what manner of men should be called to bear office in the Common weal, and specially in Ecclesiastical affairs. Even good men surely, who it is evident are governed by the holy ghost, and endued with faith. For unto such men may any thing safely be committed. And whosoever commit unto wicked men, & void of God's spirit, either public or private matters, to them it falls out for the most part, as we read, it did unto Noah, which sent the Raven out of the Ark. And Solomon saith very wisely, as he doth all things. He is lame of his feet, yea, drunken he is in vanity that committeth his message to a fool. 
Prou. 26.  For both they are deceived of their hope, and many times pay for their folly and lightness.  
Moreover, we must see what Barnabas did in the Church at Antioch, 
Barnabas rejoiceth at other men's profit.  all which, Luke comprehendeth in four articles. First he saith: when he came and had seen the grace of God, he was glad. He understandeth by the grace of God, the profit of faith, and the gifts of the holy ghost which follow it. And he useth this word grace, to teach us that all these things are given of God's goodness. This is a notable argument of a good man, and faithful Minister of Christ, that Barnabas rejoiceth in the profit of other men. For they which lack faith and the lightning of the holy ghost, they envy other for the most part, seeking their own glory. And all men follow not the modesty of Moses, which desired that all the Israelites might be filled with the holy ghost, and be instructed with the gift of prophesying. Yea there are everywhere (the more pity) many examples of ambitious men, which while they go about to take from other their due honour, breed great contentions in Congregations. But they which are governed by the spirit of Christ, and illuminated with true faith, they easily despise the loss of private glory, so that they perceive they may advance the glory of GOD.  
After this, Barnabas exhorteth the Antiochianes, 
Barnabas exhorteth to perseverance.  that with purpose of heart they would cleave unto the Lord. For as in all other exercises and studies: so chief in religion is perseverance and continuation needful. For he that wrestleth, is not crowned or rewarded, except he wrestle or strive lawfully. 
Luke. 9  And Christ alloweth not them, which have once laid their hand to the plough, and look behind them. Therefore Barnabas doth well in requiring perseverance of the Antiochians. But lest he might seem to require only an outward show and bore brag of words, he exacteth purpose of heart. For that is a true perseverance and joining with our saviour Christ, when we have dedicated and given our hearts to his service. And those which have so done, no terror of perils can fear them from the Lord. For they esteem all things but loss and damage, so that they may win Christ. But because Barnabas was not ignorant, that there were many things, which used to call men from Christ, he thought that exhortation also was needful for them, notwithstanding there appeared notable tokens of God's grace in them, which thing caused Paul to command Timothy, 
2. Tim. 4.  continually to exhort those that were committed to his charge, and by all means to be always instant upon them. Therefore their error is most absurd, which think all doctrine unprofitable and superfluous for those which have already once attained to the knowledge of truth.  

Barnabas bringeth Paul to Antioch.  Thirdly, Barnabas goeth to Tharsus, from thence he bringeth Paul to Antioch, to th'intent the congregation through his ministry might the more be strengthened. This is an other argument of a true faithful mind, and fervent in love toward Christ. For Barnabas could not be ignorant how great gifts of the spirit were in Paul's breast, and how much authority he should loose if Paul came to Antioch, who was the singularest instrument that Christ had. But we have before showed, that they which are fervent in faith, seek not to be glorified of men, but desire to promote the glory of god. Yea, it is certain that all they lack faith, which are led with the desire of their own glory & praise: which argument Christ useth against the Scribes of the jews. 
john. 5.  In the mean season, Barnabas example teacheth us, that in well ordered congregations, the chief care is, to have fit Ministers of the word, and that they should be sought for, and brought from all places. Christ teacheth the same, 
Math. 9  where he biddeth us to pray unto the Lord of the harvest, that he will send forth labourers. Hereof we see it came to pass, that the chief of the Prophets and most noble Kings had so diligent a care and consideration of schools, because without them, they perceived the Church could not stand, nor the pure doctrine of faith be maintained. Wherefore their ingratitude is very gross, which do not only contemn the Ministers as people unprofitable, whom the Lord of his mercy offereth, but also hate them as the greatest malefactors that can be, and worse than Toads.  
Last of all is adjoined how Barnabas and Paul continued a whole year together at Antioch. For this cause undoubtedly, for that they saw the congregation had need of their help. For Luke writeth not that they sat ydelie there like sluggards, but declareth that they instructed there a great company of men, in the true faith and religion of Christ. Let ministers of the Church follow this example, and while they persuade other men to perseverance, let them constantly persever in their duty, and not boast themselves of the bore name of Pastors, but let them do that that belongeth to true Pastors, lest they become followers and successors of that foolish shepherd which is described in Zachary xj Chapter.  
Now remaineth the profit and success of this godly and fervent diligence, which Luke saith was notable. For first he saith: 
3 
The success of godly study and zeal.  
Many are brought unto the Lord.   a great company was added unto the Lord. Whereby it is evident, that the travails of the godly Ministers was not without effect. For as the word of God, like unto a fruitful seed, hath power or virtue in itself to bring forth fruit: so it always falls upon some, which being well disposed to receive it, bring forth worthy fruits. And although some bring stony hearts, & some thorny, & given to all kind of pleasures: yet hath God his people everywhere, 
Luc. 8.  which receive his seed into good hearts, and there keep it, till it bring forth much fruit. And the Prophet beareth witness that the word of God returns not without fruit, or in vain, but is like unto a shower of rain, 
Esay. 55.  which watereth the ground, and maketh it fruitful.  
Moreover, God blesseth the studies of his Ministers, so that they shall not labour in vain. This aught to encourage those, that labour in the Church of Christ, to think their travails can not be lost. For if they deliver but a few souls from destruction, let them think they have got great treasure, 
Math. 16.  because Christ witnesseth that the salvation of one soul, cannot be redeemed with all the substance of the world. In the mean while, mark how he saith, this company was added unto the Lord. Then Paul and Barnabas gathered not scholars to themselves, but unto the Lord. For they knew well that they must glory in Christ alone, 
Math. 23. Math. 28.  as their teacher and master. And they knew Christ commanded them to bring scholars unto him. Therefore great is their insolency which be authors of sects among Christians, and make them the servants of men, whom Christ hath purchased to himself, with the price of his blood. See what Paul saith against this doing in the first epistle to the Corinthians. 1.3.7 etc  
There ensueth yet another commodity, 
The Disciples are call●d Christians.  which hath got perpetual and immortal glory to the City of Antioch. For where in that City the first Church of the gentiles was gathered together, it came to pass, that they which hitherto were called but Disciples, are now first adorned with the name of Christians. And this is that new name which God long before promised he would give unto his elect. 
Esay. 62.  And what greater glory could come unto the Antiochianes? Let the Bishops of proud and haughty Rome, be compared with these men, and they shall (whether they will or nill) be enforced to give place. And yet we never read that that proud title was given to Antioch, to be called the head of the Church. But to let pass these matters, let us rather expend the force of this name, because it is not given us without the providence of God. It is evident that we be so called of the son of God, which according to the figure of the old▪ Testament wherewith Kings and Priests were anointed, is of the Greeks for excellency sake called Christ, of the Hebrues Meschias, and of us anointed, because God hath appointed him the universal and everlasting King and Priest of his people, as may be seen Psalm. 2. and .110. And where he giveth himself and all that is his, wholly to his people, therefore he would have them to be called Christians, after his own name. And he hath not given us a naked and an empty name, but as the Apostle saith: he hath anointed us, and made us Kings and Priests to God his father. 
Apoc. 1 The use of this name Christian.  Therefore the use of this name is manifold. For first it admonisheth us of the dignity which we have in Christ, whereunto there is none like, as they shall confess which thoroughly weigh the matter. For it is plain that there was never King which was able to make all the subjects of his Realm Kings, not not his Courtiers, or those that were of his counsel. But such is the virtue & power of jesus Christ, that he is able to make them Kings for ever, that acknowledge him to be their king. Then this name serveth to confirm the belief and certainty of our salvation. For in jesus Christ is God the father well pleased. Therefore he can not be angry with us, nor forsake us, whom he hath vouchsafed to call after the name of his beloved son. Hence therefore may we fett arguments of consolation in adversity, especially in the temptations of our conscience. Finally, this title admonisheth us of our duty, that we should not forget that we be made Kings and Priests by Christ, and that we should valiantly maintain the dignity of our name. It is the property of a King to be at his liberty, and not to be in subjection & under the rule of another. Let us therefore abide in the liberty, whereunto the son of God hath called us, and not suffer ourselves to be oppressed hereafter with the servitude of sin, which is the fylthiest and miserablest thing that can be. It is the property of a King to vanquish and overcome his enemies. Let us therefore subdue and vanquish the most cruel enemies of our salvation, Satan, the world, and the flesh, with all the concupiscences thereof. It is the part of a king to command and bear rule. Let us therefore rule ourselves & mightily overcome all those things, which lead us cross the way of salvation. So let us likewise perform the duty of Priests, to teach, to pray, to consecrated, and offer. Wherefore it shall be our duty, to teach those that belong unto us, both by word and example of life, as far forth as the duty of our calling bindeth us. It shall be our parts, to pray, both in secret, and openly, and to make intercession to God, not only for our own necessities, but also for our neighbours. It shall also be our duties, to consecrated ourselves for lively sacrifice unto God, and to offer to him every day, the bullocks of our lips, that is to say, giving of thanks, which is the most acceptable and thankful sacrifice that we can give unto him. These things might at large be drawn through the whole life of man, but it shall suffice to give the unlearned an occasion to expend and consider better of them. Whosoever performeth these things is worthy to be called a Christian. And such it appeareth the patriarchs were in times past, 
See Eusebius ecclesiastical history first book and first chap.  whom God in the hundredth and fift Psalm, calleth his anointed, that is to say, Christians. Such it is credible those men of Antiochia were, which first enjoyed that name. And if any will presumptuously brag of the name, they shall surely deceive themself, but God they cannot deceive. Let us therefore diligently think of these things, that remembering both our dignity and duty, we may answer to so notable and excellent a name, and being taken from this life, may reign in heaven with jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The lxxxj Homely.  IN those days came Prophets from the City of jerusalem, unto Antioch. And there stood up one of them named Agabus, and signified by the spirit, that there should be great dearth throughout all the world, which came to pass in the Emperor Claudius' days. Then the Disciples every man according to his ability, purposed to send succour unto the brethren which dwelled in jury, which thing they also did, and sent it to the Elders by the hands of Barnabas and Saul. 
ALthough our Lord and Saviour jesus Christ is alway present with his Church, yet he suffereth it as he foretold diversly and many ways to be troubled, having adversity, as it were, by continual interchange, still following prosperity. The principal cause whereof is, partly for that he would bridle the lustiness of our flesh, and partly because he would teach us, that he is as well able to deliver his people in adversity, as to maintain them in prosperity. We have heretofore seen certain notable examples hereof. For the Gospel in the beginning being prosperously preached at jerusalem, brought a great number of Disciples unto Christ: shortly after rises a tempest of persecution, that driveth down the flourishing of the Church flat to the ground. By and by again when Saul was converted unto Christ, suddenly the Church was quiet, & the doctrine of Christ being carried unto the gentiles, gave likelihood of great increase, seeing that at Antioch the noblest City in all Syria, there was a Church of gentiles assembled together, and were there first called after that noble name of Christians. But behold, a great and strange adversity following, namely a dearth, which as it troubled the whole world, so it most miserably afflicted the faithful, whose goods were spent partly in finding the poor of the Church, and partly were taken from them in the rage of persecution. The consideration hereof is most profitable for us, for hereby we may learn the less to be offended, if the like adversity betide us in these days. And of all other, this present place is worthy to be diligently considered, as well for the manifold comfort, as also the instruction which the holy ghost here setteth forth. For it declareth the dearth that was in the Church, and it setteth out the fatherly providence of God, having a care for the same, and also showeth what way and counsel the faithful took, seeing the public calamity like to ensue. And of all these, we mean orderly to entreat.  
First, we will speak of the dearth whereof profane writers, 
1 The dearth in the days of Claudius.  but chiefly josephus and Suetonius make mention. This dearth no man will deny but was sent by the judgement of God, except such an one as will deny God to be the governor of the whole world. For the Prophet witnesseth, that there is no plague in a City without the Lords doing. 
Amos. 3  And in the law among the punishments, wherewith God revenged the contempt of his word, barrenness of ground, and scarcity of victuals ar● chiefly reckoned. See Leviticus. 26. Deuter. 28. And we must not think that any thing cometh unto man by fortune, forasmuch as it appeareth that the care of God's providence, extendeth itself even to the sparrows & flowers of the field. It shall be good, when such things come to pass, 
Math. 6.10.  to search the causes of God's judgements, which can be found no where sooner, than in men's conversation. And surely Luke seemeth to point, as it were with his finger, the causes of this dearth, where he writeth it was in the days of Claudius Caesar. For he therefore named the Prince of the world, who had then all authority and rule in his hand, that by him we might judge of the whole state of the world, and the conditions of those days. For it appeareth that the vices of Princes first infect with their contagiousness the Nobility, and then their corrupt example poisoneth the Commonalty. And even profane writers report, that Claudius was in all points a most naughty Prince. For from his childhood he was cumbered with divers and continual diseases, so that being dulled and made lumpish both in body and spirit, growing further in age, he was thought unable to discharge any office public or private. Insomuch that Antonia his mother used to say: he was a monster, & a work of nature begun, but not finished: and when she would note any body of blockishness or dullness, she would say, he was more fool than her son Claudius. And his sister Liwlla hearing on a time that he should be choose Emperor, did openly and aloud detest the unworthy & unprosperous state of the people of Rome. For he declared his corrupt nature many ways. First he won the good will of the soldiers with money, whereby he came to be Emperor, during which time, he so used himself, that he had much more care of his belly, and that under his belly, than he had of the Empire, as who would never rise from banqueting, as long as his paunch would hold, and till he had well whittled himself, always burning in insatiable desire and lust after women. And it is not like that such a Prince could delight in other Nobles and counsellors, than such as were like to himself, what public corruption of manners was in all degrees, at that time, may easily be conjectured by the writers of those days, and by the continual sermons of john, of Christ, and his Apostles, concerning repentance, whereof there had been no such need, if all had not been nought. And for an accomplishment of all vice, there was the contempt and hatred of God and his word. For where God had sent his son into the world, and by him had appointed to reconcile mankind again unto himself, and had everywhere published the healthful word of grace, a great many were bold, not only to contemn and hate it, but also most cruelly to persecute it: insomuch that even among the jews, which gloried in the name of God above all other Nations, the word of God could not be brooked. Is it then any marvel, if God denied the fruits of the earth to this drunken and corrupt world, despising the wholesome food of the heavenly word, and would tame and bring under with famine, those that would so rage's against his Christ? verily, the Historiographers testify, that by reason of continual drowthes, and scarcity of victuals, reygning aswell everywhere, as at Rome, Claudius Caesar was once in danger of his life, hardly escaping, but that the people being weary of that dearth, had like to have stoned him. Such examples as these, teach us what the cause of public calamities is, verily, public vices and contempt of God's word. And this cause God allegeth, both in the law and in the Prophets. And they are here confuted, which say these things grow of the doctrine of the Gospel. For although the godly also feel and taste of these afflictions, yet are they in far other case than the untoward world is. For they acknowledge the chastisement and discipline of God the father, they overcome adversity by faith and patience, and because they can rightly use adversity to the amendment of their life, it cometh to pass for the more part, that they are most prosperously delivered from all adversity by the merciful hand of God. For God is faithful, 
1. Cor. 10.  and will not suffer his people to be tempted above their strength. And the things following will teach us, how faithfully the Lord provided for his Church in those days. And that that we read came to pass in the years after following, is not much unlike hereunto. 
In the ix book of the Ecclesiastical history viii. ch  For Eusebius writeth that in the reign of Maximinus, who did cruelly persecute the Christians, God sent forth such dearth of victuals, that the rich men & wealthy died openly in the streets, and that they which not long before had caused the Christians to be devoured of wild beasts, to satiate their cruel eyes with their miserable death, were openly eaten up and devoured of Dogs. And while they miserably perished, the Christians had not only sufficient to live by, but also charitably relieved a great many ready to starve for hunger. These things would be considered of us now a days, where one Claudius alone reigneth not, but drunkenness beareth swinge in every place, and so little prevaileth godly admonition, that men rather join unto their dissoluteness of life, most wicked contempt, and deadly hatred of God's word. And surely there want not also in these days examples of God's judgements: but we want both eyes and ears to perceive that, which might serve to our salvation. See Esay▪ 5. Eccles. 10. Amos. 6. Math. 24.  
But let us see how God provided for his Church in this dangerous time of calamity. He raised up Prophets, 
2 God provideth for his Church by Prophets.  and some of them he sent from jerusalem to Antioch, to lighten the late sprung Church of the gentiles, with the gift of prophecy. Among these, one Agabus, stirred up by the instinct of the holy ghost, gave the Christians warning of this famine to ensue, and was the cause that they made provision aswell for themselves, as other. Here we have to consider the fatherly goodness of God, who being provoked through our sins, to send punishment: yet useth first to admonish us of the same, both for that all men might see, that nothing cometh to pass in this life by chance, and that also when we are admonished, we might convert and be saved. The which thing he hath so constantly observed ever since the beginning of the world, that the Prophet Amos dared say: the Lord God doth no manner of thing, 
Amos. 3  but he telleth his secrets before unto his servants the Prophets. This appeareth in the men of the first age, to whom God sent Noah the preacher of righteousness, and granted them an hundred years space to repent in, before he would send the flood to destroy them. He sent Lot also to the Sodomytes, by whose doctrine and example of life, they might be provoked to amendment. By joseph he warned the Egyptians of the dearth to come, whereby he succoured the life of a great many. He afterward provoked them by Moses, not only by words, but also by horrible wonders to do their duty. What needeth it to speak of the captivity of Babylon, which it is manifest was foreshowed by the Prophets many years or ever it came? And Christ did not only foretell the last destruction of the jews, but also josephus declareth, 
In his vij book, and xij chap. of the wars of the jews.  that they were warned thereof by many wonders. And though God should never call sinners back by any advertisements, yet are there general warnings confirmed with innumerable examples of God's judgements, which are sufficient to teach us, what all they may trust too, that rashly transgress the laws of God, and dare without repentance live dissolutely. See Levit. 26. Deut. 28. jerem. 5. Let us I beseech you, acknowledge this goodness of the Lord in these days, lest while we despise his faithful admonitions, he punish us the more grievously.  

The holy ghost is author of prophecy.  But before we pass from this place, this also is to be considered, that Agabus is said by the spirit to signify this dearth to come. For here is declared the manner and order how the Prophets in those days used to prophecy, lest any might think they conjectured by the Planets, or else were given to the study of other unlawful sciences. For the holy ghost was the author of their prophesying, as the Lord before had promised by joel. And Paul reckoneth prophesying among the gifts of the holy ghost. Therefore the example of Agabus nothing defendeth the deceivers of our days, which being given to curious arts, contrary to the prescript word of God, dare prophecy of wars to come, of plenty, of sicknesses, and such like things. Whose boldness and impiety, I have before declared to be forbidden by the laws of God. See the fourth Homely, and also our Commentaries upon Micheas, homil 20.  

3 What the Antiochians did before the dearth came.  It remaineth, that we declare what the Christians at Antioch did, after the Prophet had thus admonished them. Where chief appeareth their faith, which was the ground of all their well doing. For by their doings it may easily be gathered that they believed Agabus prophecy. For they could not suspect him, whom they saw threatened but such things, as the public corruption of all states and degrees deserved. This is the beginning of salvation, when men can find in their hearts to believe the word of God. This thing in time passed put away the destruction which god threatened unto the Ninivites. Contrariwise, it appeareth that divers men have been the occasion of their own utter undoing, because they rather would with their hindrance and loss prove the verity of God's word, than believe it. And our Saviour Christ teacheth this to be the only cause of the destruction of jerusalem, 
Luc. 19  that they knew not the day of their visitation. So likewise he calleth that the time of grace, when the father of heaven did vouchsafe to admonish the jews of the wrath to come, first by john the Baptist, then by his son and the Apostles, and did exhort them to amendment of life, and a new conversation. And if we list to apply these things to our days, we shall be constrained to confess that this is the chief cause of our miseries, in that there be so few, which use to believe the word of God, and to fear the predictions or warnings of punishment to come.  
Moreover, after the people of Antiochia had believed Agabus thus prophesying, 
The Antiochianes prepare themselves to provide for the poor.  they called to mind the state of their needy brethren, and weighing with themselves diligently, what a dearth was like to be at that time, they prepared themselves to the deeds of Christian charity & devotion, a thing not used of the children of this world. For when they perceive a dearth like to follow, they apply themself to their gainful devices, they heap up corn, and hoard in their Garners to make of a public calamity, their private lucre and advantage: yea, by these fellows subtleties, it cometh to pass, that they which are in need are the more distressed with penury, & the dearth holds the longer, because they still greedily gape after more advantage. But the Christians at Antioch did far otherwise, whom Christ did vouchsafe first to have called after his own name: For their chief care was how to secure their poor and needy brethren. And in this case they think their brethren the jews to have most need, partly for that they known their goods were taken from them (as Paul testifieth Heb. 10.) and partly for that they knew they were bound to them, in that they had received from them the wholesome doctrine of the Gospel, and knowledge of Christ their saviour. For being godly and wise people, they did easily perceive that it was not without the providence of God, that they whose goods as yet were not consumed, should for this end be admonished of the dearth to ensue. For after this sort, they thought that god in this public scarcity did in their brethren's behalf, require this deed of charity of them. This is a very notable example of Christian gratitude, whereby we are taught, what duty, learners own to their teachers, seeing the Antiochians, acknowledge themselves to be debtor to all the jews, because they had learned the truth of some of the jews. For by common reason, they understand that saying of Paul to be most just, that it is but a small matter, 
1. Cor. 9  if they reap their temporal goods, which have sowed them spiritual goods. But now a days we be most unkind, for having received great profit by the doctrine of the Gospel, men envy the teachers themselves a necessary living, much more their other neighbours and country men. Thus they declare they make no great account of the Gospel, when they make so much a do to pay the Ministers of the Gospel, but their bore stipend and pension.  
Howbeit, 
The mane● of contributing to the poor.  Luke diligently declareth the order that the Antiochians took about this matter. First, every man of the Disciples purposed to send succour unto the brethren which dwelled at jury. And where he declareth that this was the purpose of every one, he showeth it was a voluntary benefit, and not enforced. Such aught they to be which will have their charity accepted of God. For as Paul teacheth, the Lord loveth a cheerful giver. 
2. Cor. 9  It shall much make for the stirring up of liberality in us, if we consider, that the richer sort own this service and duty to the poor. Which thing is the cause that Paul reasoning of this matter, useth so often this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the duty of ministry and dispensation. Whereunto is to be referred that saying of Christ, admonishing us to make us friends of the unjust Mammon, which when we departed hence, 
Luc. 16.  may receive us into everlasting Tabernacles. These done, he saith, they purposed to send, every one according to his a bilitie. For God did so moderate our Christian liberality, that he would no man should be charged above his possibility. For it is well known what Paul saith: if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 
2. Cor. 8.  Not that other be set at liberty, and you brought into cumbrance, but that there be egalnesse now at this time, and that your abundance may secure their lack. And we read that the widow that cast but two Mites into the Corban, 
Marc. 12.  was praised of Christ because she was able to give no more. And here is the niggishnesse of them greatly reproved, which neglect the works of liberality, under pretence that they think it unjust to bestow the goods that they have got with their labour and travail upon other: whereas God requireth nothing of them, more than that they be able to spare. Last of all, they are very circumspect, that their so godly and necessary a devise be not by craft and subtlety hindered or disappointed. For when they had gathered this money, they committed it not at all adventures, to every one to be carried, but to Paul and Barnabas, whose credit they had tried divers ways. And surely to let all this gear pass, it appeareth in Paul's writings, what great truth he used in this behalf, and how carefully he procured the relief of his needy brethren in jury. See .1. Corint. 16. 2. Cor. 8. and .9. and Rom. 15. Moreover, they send it to the Elders, that it might duly be distributed, according to their discretion. We have therefore in this place to learn, what Christians have to do in times of public distress. And if we compare the proceed of these days herewith, we shall find but a few tokens of the primitive Church. For a great number convey away the goods of the Church, and dishonestly make havoc of them, and there are very few or none, which of their own goods will exercise christian contribution. But there is a great number of them which will abuse public calamity to their private commodity. And they that be the best men, will not relieve the need of the poor, before he see him brought to extreme beggary, & be compelled to go from door to door. God grant that we may be inflamed with true faith and charity, that we may by our works be known for Christians, at that day, when Christ our Lord and Saviour shall come to judgement in the glory of his father: to whom be praise, honour, power, and glory, for ever. Amen.    

The twelve chapter upon the Acts of the Apostles.  

The lxxxij Homely.  AT the same time Herode the King stretched for●h his hands to vex certain of the Congregation. And he killed james the brother of john with the sword. And because he saw that it pleased the jews, he proceeded farther, and took Peter also. Then were the days of sweet bread. And when he had caught him, he put him in prison also, and delivered him to four quaternions of soldiers to be kept, intending after Easter to bring him forth to the people. And Peter was kept in prison But prayer was made without ceasing of the congregation unto God for him. 
BEfore this, the Evangelist Luke described to us the persecutions, raised by the Priests against the congregation, which though they might seem grievous and horrible: yet the persecution here reported, was much grievouser. For a king of great power, and one which had the ruling of all the jewish Nation, was the beginner and procurer thereof. And whereas till this time, the Apostles abode safe and untouched, now hath this wicked Tyrant such power, that by cruel death he maketh away one of the chief among them. The end of all this history is, that hereby we should learn the state of the Church, and being mindful of Christ's admonitions, prepare ourselves to the like. Howbeit, where in these things there appeareth always a great dullness of our nature, all the circumstances of this place, must be the more diligently considered.  
And first Luke coupleth this present history, 
1 Persecution r●geth in time of dearth  with the end of the Chapter before going, and beginneth his narration or discourse of the tyme. For where he had entreated of the dearth foreshowed by Agabus, he writeth that the same time Herode begun to persecute the Church. And if you confer this place with the end of the Chapter, it shall appear this was done in the last year of Herode, a little before he ended his life at Caesarea, by the horrible judgement of God. And if we cast the time according to histories, we shall find that this last year of Herode fallen in the fourth year of Claudius the Emperor, what time the Hystoriens say that this dearth reigned. There came two most grievous calamities, dearth, and persecution together, each of which seemed intolerable to the congregation. This state of the Church is to be diligently considered of us, because God suffereth his Church with so many afflictions to be tried and exercised. For God which a little before had stirred up the minds of those at Antiochia and others, to relieve the necessity of the jews with their liberality, suffereth now the furious blasts of this wicked king to rise against them. But it is no strange thing that here cometh to pass. For there are infynit examples of this sort. We read of Abraham how when at God's calling he had forsook his native Country, and was come into the land of Chanaan, 
Gene. 12.  he was driven from thence by famine, and enforced to fly into Egypt. Isaac his son finding the like trouble, sustained great want of victuals, 
Gene. 26.  among the envious Nation of the Chanaanites So we read that joseph having lost his liberty, was put in prison, and like also to loose his life. 
Gene. 37.39  What shall I speak of jacob his father? which was still enured with troubles and vexation, insomuch that even in his extreme age, 
Gene. 47.  he confessed before Pharaoh that he had led the more part of the days of his life in trouble and cares. And if a man would consider and weigh the people of Israel's estate, as well in Egypt, as in the wilderness, he shall see continual travails, and as it were, fresh floods of afflictions flowing by course. And that which the Primitive Church now proveth, came to pass also in the years following. Neither is there any cause why we should look for any better in these days, 
Math. 24. Luke. 21.  than the Oracles of Christ declare shall be about the last days, where we are taught that the Church shall be exercised with famine, plague, wars, & persecutions in all parts. Wherefore it behoveth us to prepare ourselves unto patience, that when these things come to pass, we may consider how judgement must begin at the house of God, and that we be judged of God, 
1. Pet. 4. 1. Cor. 11.  to the end we should not be condemned with the irrepentaunt world. Here also is the error of them confuted, which judge of religion and faith, according to the things that fall out in this world, as though the City of the godly were on earth, whereas the Scripture everywhere showeth how it is prepared for us in heaven.  
secondly, Luke nameth the author of this persecution, 
2 Herodes Agrippa is author of this persecution.  and writeth that it was Herode. By this place it appeareth that the Kings of Galiley and jury were commonly called Herodes, verily of that famous and great Herode, which being an alliant, first obtained to be king of jury. For it is plain, that this of whom Luke speaketh in this place was Agrippa, Nephew to this great Herode, by Aristobulus his son, whose death josephus in all points agreeing with Luke, describeth in the xxix book of his antiquities and vij Chapter. This Herode was both a most mighty Prince and a crafty. For after he was let out of prison by Caius Caesar, where Tiberius had put him, 
A Tetrarchy is one part of a kingdom or province divided in four parts.  because of his overmuch familiarity with Caius, and was declared king of the Tetrarchies, of Philip and Lysanias, a little after he took from Herodes Antipas, his uncle by the father's side, and sister's husband, the kingdom of Galiley, procuring him to be banished by Caius, to whom by his letters he had accused him. And after the decease of Caius Caesar, Claudius being Emperor, he gave him the Provinces both of jury and Samarie. And thus Agrippa obtained almost the whole kingdom of Herode the great his grandfather. It shall behove us diligently to consider the power of this king, that the power of Christ may appear the greater, which so easily subdued so mighty an enemy. For God would set Christ and his Church together with such an one as this, to show a singular example, and to declare that all the power of this world is but vain, if it be compared with Christ. For this Agrippa that in short space, had clymed by prosperous success, to such height of power and dignity, which had escaped the cruel hands of Tiberius, and marvelously defeated the crafts of Herodes Antipas, assoon as he began to encounter with Christ, died most miserably, as we shall hear in the end of the Chapter. The like was seen in julian, who where he had been a most prosperous warrior, suddenly lost both his Empire and his life, when he begun once to set on Christ, whom he used in scorn to call Galileyan. We have like examples in our days, which we aught diligently to consider, that we be not offended at the power and force of Christ's enemies. For he is stronger and of more power that is on our side. 
Psal. 2. etc.  And they shall in all ages feel the iron sceptre of Christ, that will not be ruled by his wholesome read and discipline.  

3 The causes of this persecution.  Thirdly, it behoveth us to search out the causes of this devised persecution, whereof Luke toucheth the one after a dark sort, but the other he declareth plainly. First he saith, that Herode stretched out his hands to vex certain of the congregation. And because he maketh mention of the Church, which in points of religion had divided themselves from the residue of the jews, 
i Schism.  it seemeth that Agrippa was incensed against them, as authors of schism. For tyrants can away with no likelihood of schism be it never so little among their subjects, not for that they delight so much in peace, but for that they fear their state, which they know standeth in great hazard through schism and dissension. Which is the cause that though they be void of all religion, yet they seek to have in their Realms an uniform consent in religion. For the crafty men well know, that there is nothing of more efficacy to divide the minds of men, than diversity and unlikeness of religion. There be examples of both these in the Scriptures. jeroboam to the intent that the ten tribes, over whom he had got to be King, should not be reconciled again to the house of David, 
1. Reg. 13.  devised new manners of religion. And Antiochus because he would stablish his Empire, commanded one form of religion to be used over all his Provinces. 
1. Mach. 1.  In the mean season we have to note diligently, how the only worshippers of truth most commonly are counted for schismatykes, where as yet there are none other people more led with the desire of true unity, and whereas there springeth no ranker increase of sects, than of superstition. Among the jews were the sects of Pharisees, Sadduceys, Essenes', and others of like hear. And yet Agrippa laid hands on none of these. Only the Church of Christ, as the mother of division suffereth persecution. We have seen the like even in our days. For who is ignorant of the innumerable & most divers sects of Monks, whereby Christendom now many ages hath been divided? But which of the Popes, or Emperors, or kings, hath called them schismatics, although they both professed a divers name, and also diffred from other men in apparel, rites, and other ceremonies? Yea, such were defended by the Pope's authority, and made of kings privy counsels. But assoon as the right faith set forth by the sincere doctrine of the Gospel, put up her head, by and by were heard everywhere the horrible names of Heretics, sectaries, and schismatics. For where truth only most strongly overthroweth the kingdom of Satan, he cannot abide that they which have heretofore lived in darkness, and yielded them to his government, should embrace her. In the mean while they cry out and say, peace and tranquillity is disturbed, and can suffer any thing in their Realms, rather than the peace of Christ.  
The other cause which more provoked Herode, 
ij. Desire to please the people.  raging of his own self, Luke plainly expresseth, where he sayeth: Seeing that it pleased the jews, he took Peter also▪ This new king therefore thought to pick a thank of the jews, who he known of nature could not away with servitude, and yet bore great hatred unto Christ's religion. In this example are the conditions of tyrants trimly declared, whose property it is to establish their tyranny with the blood of harmless men. For the blood of the poor is not dear in their sight, as the Prophet testifieth of the good King. 
Psal. 72.  But they play for men's heads, as it were at the dice, if they think any gain like to come by their deaths. So we read that Augustus sometime purchased Antonius favour with Cicero his head. And pilate because he would gratify Herodes Antipas, sent Christ unto him, and to get the good will of the people of jews, adjudged him to dye on the cross, whose innocency he had tried by many arguments, by this means purposing to win their good wills again, whom he had many ways grievously offended. And there want not like examples in these days. For they which persecute the doctrine of Christ and his Disciples, to have the friendship of the Popes & Bishops, do rightly imitate Agrippa. And that that we read L. Flamineus did sometime, beheadding a certain man for his Concubine's sake and pleasure, the same now a days among Princes is a common thing, for the whore of Babylon's sake, not only to behead and burn, but also to make horrible wars against the professors of Christian doctrine. Here let it comfort us, that we have God the revenger of our cause, who as he destroyed the jews burning in deadly hatred against Christ, so hath he after horrible sorts revenged their unrighteousness, which went about to redeem the good will of a wicked Nation with the blood of his saints. They shall find the like judgement, that at this day dare persecute Christ for this most wicked worlds sake. We shall have more commodity to speak of these things in the end of the Chapter, where Luke reporteth the horrible end of Herode.  

4 What Herode did in persecuting the Church.  Fourthly is declared, what this great king attempted and did against the Church of Christ. And there are two wicked deeds of his declared, whereby he hath purchased himself a perpetual ignominy and blot of name. First is his beheading of james the brother of john the Apostle and Evangelist. 
i. james is killed with the sword.  He was one of the chief among the Apostles. For him and john his brother, and Peter, did Christ use more familiarly than the other, when he took him as a witness of the miracle of jairus daughter raised again, and would have him a beholder of his glorification. He was for his fervent zeal of godliness and vehemency of speech, 
Marc. 3.  called the son of thunder. Yet God by his secret judgement suffereth one of the chief of the number of the Apostles to be killed, and such a worshipper of Christ, to become a pray to a most cruel tyrant. By which example is evidently declared that tribulations and shameful deaths are not arguments of God's wrath, as the wicked use to say, which think it an high point of wisdom to judge of faith and religion according to the success thereof. But if we shall believe them, we shall condemn Abel one of the first true worshippers of God, the Prophets, and all the Apostles, and jesus Christ the very son of God: because it is evident, that all these were circumvented and murdered by the subtlety of the wicked. Let us rather hearken unto Christ, saying: Blessed are they which suffer persecution for righteousness sake. For there's is the kingdom of heaven. Blessed are you when men revile you and persecute you, 
Math. 5.  and shall falsely say all manner of evil sayings against you for my sake. Rejoice and be glad, for great is your reward in heaven. For so persecuted they the Prophets which were before you. For the which cause Paul teacheth us to rejoice in afflictions. 
Rom. 5.  For so it behoveth we become like to the son of God, 
Rom. 8. 2. Tim. 2.  that when we have suffered with him, we may also be glorified with him, and reign with him.  

ij. Peter is apprehended  The other heinousness of Herode is, that perceiving his enterprise liked the jews, and therefore purposing to hold on, he also apprehended Peter. For because he would seem the more terrible to the people, he set not upon the rascal commonalty, but upon the chief. And there was no let in him, but Peter also should by and by have been executed: but because it was the days of sweet bread, he was through observation of the feast prohibited, lest he should by unhallowing the feast, turn the good will of the jews from him, which by all means he sought to win. So the most cruel caitiff playeth the notable hypocrite, and counterfeyteth a love unto religion, having long before cast out of his mind all feeling of God, as in his end it shall appear. In the mean while, this is a work of God's providence, that he useth his counterfeit holiness to deliver his Apostle by. So knoweth God how to defeat and disappoint tyrants' enterprises, even by those means, whereby they think chieflyest to bring their matters to pass. Mark how great diligence the tyrant useth in keeping Peter. For he committeth him to four quaternions of soldiers to be kept, he commanded him to be fettered in chains, and to have two soldiers, one to lie at each side of him, as afterward we shall see in the story of his delivery. But how many thieves, robbers, murderers, perjurers, blasphemers, and wicked malefactors, I pray you, went in the mean seaon up and down Herodes kingdom, without any thing said unto the●? and Christ's innocent Apostle in the mean time, is fast kept, as it were some heinous thief or murderer? But this is it that Christ charges them with, that were sent to take him, saying: 
Luc. 22.  you be come out with sworde● and staves, as to a murderer. etc. Mark this also how this Apostle lieth fast bound in prison, while other men keep feast, and looketh every hour to hear sentence of death, while other make merry and frolic. Let us with patience follow this example, if it come to pass at any time that our feast days be turned to mourning, either by reason of sickness, imprisonment, or other such like adversity. For they keep not holy day so much, that are present at solemn ceremonies and feasts, as they that being comforted with Christ's spirit, rejoice in him, although they be on every side beset with troubles.  
Howbeit at the last, 
5 What the congregation did during the persecution.  he showeth what the congregation did in the mean while. The Church in the mean time gave not herself to idleness and pleasures, but understanding Peter's case to be their own, made their continual prayers unto God for him. This is a token both of thankfulness and fidelity. For they acknowledge how much beholding they are to Peter, which till this time had taught them the doctrine of salvation. And they trust he may be delivered out of danger by God's help. This place teacheth what Christians aught to do, when their brethren be in danger for Christ's quarrel, and for the faith's sake, verily even as much as in them lieth, according to the vocation that God hath called them unto. And if any perceive that they can no manner of way secure them, at lest let them by prayer commend their cause unto God. This both the glory of Christ teacheth us, which we are all bound to set forth, and also the rule of charity, and Christian society, which looketh and commandeth us that we should think our brethren's troubles our own. And hereunto belongeth that saying of the Apostle: Remember them that are in bonds, 
●eb. 13.  even as though you were bound with them yourselves. Again: Rejoice with them that rejoice, weep with them that weep. Be of like affection one towards another. 
Roma. 12.  And if a man would compare these things with the manners of this world, it should easily appear how cold we be in a matter of most importance. The godly Martyrs of jesus Christ do everywhere mourn and groan, not only in chains and prison, but also between the tormentor's hands in the middle of the fire. But how many are there which are any thing touched with their vexation and griefs? Yea, while whole Cities and nations strive for the faith and for Christ, till their blood be shed: a great many in the mean while being given to their pleasures, behold their brethren's shipwreck as a passetime a far off out of the haven. To speak nothing of them that say it is priests matters, and therefore think it is well done, when they are so rewarded for their godliness. These men testify that they are not of the body of Christ, 
1. Cor. 12.  having no feeling or compassion with Christ's members. In the mean while, this place teacheth us▪ with what weapons the Church chief fighteth: verily with prayers, wherewith it knoweth that God after a sort will be won & overcome. Therefore they pour out their prayers still unto God, and in them they find present help against the menaces, halters, and swords of tyrants, and against all other torments. But hereof shall be entreated in the Sermon following▪ where it shall appear how the soldiers watch was overcome, and the prison doors opened at the prayers of the congregation. Let it for this time suffice us to acknowledge the state and condition of the Church, which is enured with continual troubles. Let us prepare and make ready ourself thereto, that we may possess our souls in peace, through jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The lxxxiij Homely.  AND when Herode would have brought him out unto the people, the same night slept Peter between two soldiers bound with two chains, and the keepers before the door kept the prison. And behold, the Angel of the Lord was there present, and a light shined in the habitation. And he smote Peter on the side, and stirred him up saying: arise up quickly. And his chains fallen of from his hands. And the Angel said unto him, gird thyself, and bind on thy sandales. And so he did. And he saith unto him: cast thy garment about thee, and follow me. And he came out and followed him. And wist not that it was truth which was done by the Angel, but thought he had seen a vision. When they were past the first and the second watch, they came unto the iron gate that leadeth unto the City, which opened to them by the own accord. And they went out and passed through one street, and forthwith the Angel departed from him. And when Peter was come to himself he said: Now I know of a surety that the Lord hath sent his Angel, and hath delivered me out of the hands of Herode, and from all the waiting for of the people of the jews. 
THe Evangelist Luke in the description of this present history, compriseth three things very worthy to be remembered. First he showeth, as it were in a glass, the state and condition of the Church of Christ, which God suffereth to be tried with divers troubles & afflictions. Secondly, he teacheth what the duty of every Christian is, when the tempest of persecution ariseth, that is to say, that every one should remember the fellowship which they have together in Christ, & think that their brethren's case is their own, & when they can none otherways help them being so afflicted, at the lest to make their hearty & continual prayers to God for them. For this he saith the congregation did, when Herode did cast Peter in prison. Thirdly, he setteth forth unto us, an example of the kindness and favour of God, whereby he teacheth us, that God hath then most care of his people, when they seem most destitute both of God's help and mannes. And in this part may be perceived the effect of godly prayers, which the believers in those days found in all points agreeable to God's promises. For the holy Ayostle of Christ is miraculously delivered, and all the power and policy of Herode is fain to give place to the prayers of the Church, seeing that neither watch, nor iron chains, nor fast locked doors, nor iron barred gates, were able to hold him, whom God would deliver at the intercession of his people. It shall behove us diligently to consider this place, because Luke is so diligent in describing every circumstance, that he leaveth out nothing, be it never so little, for that every point thereof serveth much both for our comfort and instruction.  
He beginneth with the time, 
1 The time when Peter was delivered.  not so much after the common usage of Historiographers, as for that it serveth greatly for the better setting forth of God's benefit. For he writeth that Peter was set at liberty that night, after that Herode had purposed to put him to death. Whereby it appeareth that this delivery was suspended for certain days, in the which time Peter abode the annoyance of imprisonment, and the congregation continued in fervent prayer, and the jews burning in hatred against Christ, like gaping Cormorants greedily waited for so excellent a man's death. But even in a moment of time, when the space but of one night seemed to let their expectation, the Lord egregiously deluded them, and delivered his servant from the sword hanging over his neck. Whereby we are taught that God useth sometime to defer his help, but yet not utterly to forget and forsake us, but rather means thereby to try and prove us, and to make his benefit seem the more notable, when we see it cometh to pass, beyond all hope and help of man. This was the cause that long agone he then delivered the people of Israel when they were constrained to make away their infants, and to man's thinking were past all hope of recovering their liberty again. And he brought them through the middle of the red sea, when the Egyptians were almost on their backs, and ready to set upon them. Hereto also is Ezechias to be referred, whom God even then helped, 
Esay. 37.  when Sannecherib was ready (as it seemed) to have taken the City. The use of all these things is, that we should learn patiently to abide God's leisure, and to prescribe him no mean or time how to appoint his affairs. For although Christ seem sometime to be a sleep in the stern of the ship, yet he useth in time convenient to help our afflictions, 
Marc. 4.  and to calm and cease all storms and tempests.  
After this, he describeth how Peter was minded and affected in such a present danger. 
2 How Peter was affected in his mind being in prison.  And verily if a man consider the common course of the world, it would seem he should have been ready to die for fear, seeing by reason of james late putting to death, and his strait watching, there was no hope of any better help. Therefore what should he do but cry out and lament his own state and case? But this glorious soldier of Christ is set out to us, to be of a far other mind. For Luke writeth, that he lay a sleep fast bound with two chains, between the two soldiers. That this was no token of sloth or sluggishness, but rather an argument of true faith and sure confidence, may be gathered hereby, for that we heard before, when the Apostles were scourged with rods, they went out rejoicing and being glad, that they were judged worthy to suffer for Christ's sake. Let us here compare Herode and Peter together, and it shall easily appear how great difference is between the wicked and the true worshippers of God. That Herode was careful and much troubled how he might handsomely compass his intended persecution against Christ, may hereby appear, in that he causeth Peter, who had neither will nor power to do any hurt, to be bond with chains, as it had been a fierce and savage beast, and to be kept with soldiers lying at each side of him, and before the prison doors, and to have iron gates to be barred against him. What troubles and vexations of mind felt he, think you, in other things, that was so careful only for Peter's keeping. But in how much better case is Peter, which sleepeth soundly, while the tyrant can take no rest all the night long. And that that is in this example declared, may be applied to all such as he is. For such is the state of all the wicked, that they procure themselves travails and cares, while they think to bring their matters to pass, by their own devices and strength. And because they have to do with Christ, whose invincible power, they feel both in outward affairs, and also in their consciences, even against their wills: therefore they never rest, devising how to shake of his yoke, and to break his bridle. See the image of these men, painted out by David. 
Psalm. 2.  And therefore the Lord saith, the wicked have no peace, but rage and boil in mind, like the restless sea, Esa. 48. & .57. But the godly, because they hope in the equity of their cause, repose themself in the providence of God, whereupon they know that both themselves and all their doings depend, 
Phil. 4. john. 14.  and so expulse all fear and care out of their minds, & enjoy such peace, as Paul saith, passeth all understanding. For the nearer distress and adversity approacheth, the more feeling they have of God's present spirit, whom Christ hath promised to comfort those that be his. These things we aught to have still in our remembrance, that being confirmed in consolation of the spirit▪ we may be able to bear and overcome valiantly all dangers for Christ's namesake.  

3 The manner of his delivery.  But let us see the manner of his deliverance, which is the chiefest part of this place: wherefore Luke useth a marvelous diligence in describing it, rehearsing every thing that came to pass about the same. And first he saith expressly, 
i. The ministry of an Angel.  that God used the ministery of an Angel, so that even here also it may appear, how that is fulfilled which the Scripture promises, where it saith that God hath appointed and prepared the Angels to serve his elect. But the things pertaining to the explication of this place, may be supplied of that which was said in a like history, in the xxxiiij homily. It shall suffice to add this one thing, that men aught to have great consideration of their dignity, remembering that the Angels are present, and to give themselves to innocency and purity of manners, lest they bereave themselves through their own default, of so holy a succour and safeguard. Whereunto it seemeth Paul had a respect, when he gave warning, that if women could none otherwise be provoked to shamefastness and comeliness in their apparel, yet for fear of the Angels which are conversant among the godly, 
1. Cor. 11.  they should use it.  
After this, it is said, a certain light shined in the prison, being otherwise dark and horrible, 
ij. A light shineth.  which me thinketh, served partly for that it might appear this was an Angel of light, and partly that Peter might see what he had to do. And it is very often seen in Scripture, that good Angels have appeared in bright and shining wise, as may be gathered by the story of the resurrection and ascension of Christ. This place teacheth us, that Christ is able to lighten and give effectual comfort to those that be his, even in the midst of darkness, so that he can make those things pleasant and comfortable, that otherwise seem unto us fearful and horrible. For he is the light of the world, 
john. 8.12.  which whosoever followeth, walketh not in darkness.  

iij. The Angel awaketh him.  Thirdly, an Angel puncheth Peter on the side as he sleepeth, waketh him, and biddeth him arise quickly, whereas he once thinketh not of any manner of delivery. This is an argument of the goodness of God, which alway waketh for us, that our cruel enemy devour us not. And that that here cometh to pass unto Peter, each one of us every day findeth true, but such is our blindness, that we acknowledge not the present goodness of God. For it is evident, that Satan lieth still in wait to catch us, & wandereth up and down like a roaring Lion, seeking whom he may devour. How then cometh it to pass, that in our sleep he destroyeth us not, when we are not able by prayer to keep him of, nor to do or think any thing for our own safeguard? Can there be here any other reason alleged, than that we devil safe under the defence of the most highest, and under the shadow of the almighty, as the Prophet says Psal. 91. Whereby we also leearne with what diligence we aught at all times to commend ourselves unto the tuition and protection of God. These things may also comfort us against the terrors of death. For where it appeareth that God taketh care for us in our sleep (which is an image or counterfeit of death) we shall think that by death we are not excluded from his providence. Example whereof Christ setteth out in Lazarus, whom being dead, and lying buried in his grave, he doth vouchsafe to call his friend. 
john. 11.  Which is the cause that the Saints being ready to give up their life, use to commend themselves unto God the father, like as though they would say themself down to sleep or to rest.  
Fourthly, the chains fallen of from Peter's hands at the voice of the Angel, and all things touching his delivery, 
iiij. The impediments of delivery are castly taken away.  were done without any difficulty. For the soldiers (whether they were through God's power fast on sleep, or whether they were amazed with the brightness of the Angel, as we read came to pass in the resurrection of the Lord) neither stay Peter araying himself, nor going out: and without any let or stop. Peter passeth the first and second watch, being led by the Angel. Moreover, the iron gate which alone was able to keep out and in, all people, opened of it own accord. And the Angel leaveth not Peter, before he had set him safe out of all danger. It pleased God thus by steps and degrees to set him at liberty, that his benefit might seem the more notable. For otherwise he could by some strange miracle have set him safe suddenly in Mary's house. Here is the invincible power of God to be considered, and how easy a thing it is for him to set his people at liberty, to whom things otherwise invincible, use to obey and give place. For it hath not only come to pass in Peter's delivery, but also at divers other times, that nature hath been fain to yield unto God's pleasure, that a way of escape might be opened to his elected. For hereto may be referred the passage through the red sea, and the dividing or parting a sunder of the river jordane. Likewise we read, that the fire touched not Daniels fellows, not not so much as their garments or hear, beyond the course of nature. And the Lions chose rather to say aside their natural fierceness, 
Daniel. 6.  than to hurt the servant of God contrary to God's pleasure. Which thing the Ecclesiastical history reporteth oftentimes to have come to pass in the Martyrs. Hereunto belongeth the falling of the walls of jericho, at the blasting of Trumpets: that the army of the Assyrians, were slain all in one night, and divers other examples are to be seen of them that read either profane or Ecclesiastical histories. With these things therefore let us strength our faith against the threats of tyrants. For it is most certain that God is able to deliver those that be his, out of any danger, so it be his good pleasure. And if at any time he refuse so to do, it is because he knoweth it is so needful for our salvation. In the mean season he remaineth faithful, and suffereth us not to be tempted further than we be able to bear. 
1. Cor. 18.   
To conclude, the Evangelist showeth what Peter did in all this mean while. 
4 what Peter doth after he is delivered.  First he saith that Peter wist not whether this gear was done of a truth or not. For he thought it was a vision, such as was showed him before in the history of Cornelius. And this is an argument of man's infirmity, wherewith he is so encumbered, that he cannot perceive the manifest works of God, specially if they be overshadowed with any majesty of godhead. So when Peter saw Christ glorified in the mount with Moses and Helias, 
Luke. 9  he uttered certain unfit sayings, being ignorant what he said. Yet are they more dangerously deceived, which mark not the manifest judgements of God, whereby they are provoked to repentance: which is a thing to common in these days. In the mean while Peter's obedience deserveth no small praise, which though he were ignorant what this thing meant, yet obeyed the Angels admonition, teaching us by his example, how we should use ourselves to obey faith, as hath been oftentimes declared. But when he was come to himself, and perceived he was at liberty, than he greatly magnified God, the author of so great a benefit. Now (saith he) I know for a surety, that the Lord hath sent his Angel, and delivered me from the hand of Herode▪ etc. By which example we are taught that we must give God only, all the thanks for any our deliveries. For although he use the ministry of angels or men, he must yet have the whole praise, which useth his creatures only according to his pleasure. This thing himself teacheth by the Prophet, 
Psal. 50.  saying: Call upon me in the time of trouble: so will I hear thee, and thou shalt praise me. Whereunto appertaineth this saying of David: 
Psal. 107.  Let them give thanks whom the Lord hath redeemed and delivered from the hand of the enemy. Therefore Peter truly acknowledgeth God only to be his revenger, which thing Paul also doth, where he confesseth himself to be delivered from the mouth of the Lion, 
2. Tim. 4.  by God's power. Wherefore their error is intolerable, which being delivered out of prison, from sickness, or other like kind of dangers, ascribe the praise of their delivery unto Saintes. How much more aught the redeeming of mankind from the tyranny of h●ll, to be ascribed to God as the only author? Let us acknowledge these things, O brethren, and with thankful minds praise God, which hath delivered us from the power of darkness, and hath brought us unto the fellowship of his kingdom, by his son jesus Christ: to whom be praise, honour, power, and glory, for ever. Amen.   

The lxxxiiij Homely.  AND as he considered the thing, he came to the house of mary the mother of one john, whose surname was Mark, where many were gathered together in prayer. As Peter knocked at the entry door, a Damsel came forth to hearken named Rhoda. And when she knew Peter's voice, she opened not the entry for gladness, but ran in, and told how Peter stood before the entry. And they said unto her thou art mad. But she affirmed that it was even so. Then said they, it is his Angel. But Peter continued knocking, and when they had opened the door, and see him, they were astonished. And when he had beckoned to them with the hand, that they might hold their peace, he told them by what means the Lord had brought him out of prison. And he said, go show these things unto james, and to the brethren. And he departed and went into another place. Assoon as it was day, there was no little ado among the Soldiers, what was become of Peter. When Herode had sought for him, and found him not, he examined the keepers, and commanded them to be carried away. And he descended from jury to Caesarea, and there abode. 
AS the Evangelist Luke by suggestion of the holy spirit, hath described in this Chapter a most grievous persecution of the Church of Christ, by the example whereof we are taught what state the Church is in here upon earth: so likewise he setteth forth a notable example of the goodness and providence of God, which defendeth the faithful in their distress, and most faithfully performeth the help which long agone he promised. For as we saw erewhile, than the Lord was at hand with Peter the Apostle, when he seemed destitute aswell of Gods help as mannes. And he did not only show a semblant and token of good will, but used his invincible power to deliver him. For he sent his Angel to unloose the iron chains, he openeth the doors in wonderful wise, he defeateth the watch of the soldiers, and bringeth Peter out of all danger, and setteth him at liberty when sentence of death was already given against him. And albeit all they that are imprisoned, and in bands for Christ's sake, are not delivered in such wonderful wise: yet there are general promises, that all they that give themselves to God's service, are under his protection. For David affirmeth that the eyes of the Lord are over the righteous, 
Psal. 34. Math. 10.  and his ears are open unto their prayers. And the son of God testifieth, that the hears of our head be numbered. But to let these things pass, as is already sufficiently entreated of, let us consider this present place, where we are taught what Peter did after he was delivered out of his bands and prison, what the exercise of the Church was in the mean season, and how Herode the tyrant took this judgement of God.  
Peter after he perceived the Angel go, and himself at liberty, 
1 Peter desireth to be io●ned 〈…〉 ga●e.  weighing and expending diligently with himself, all things that recoursed in his mind, getteth him to the house of Mary, which by all likelihood was not far of, and where he supposed some of the faithful were assembled, as the custom was. This Mary was the mother of john Mark, which of divers, both of the old and later writers, is thought to be Mark the Evangelist. Which opinion as it is not altogether certain, so it appeareth that this Marie was a woman of a rare faith and godliness, even by this one argument, that while Agrippa did so cruelly persecute the Disciples of Christ, yet would she let them resort to her house, as to a public Temple, where they did meet together, and exercise themself in the word of God, and in prayers, which she could not do without apparent and manifest peril. Here the Lord thought good to teach us by the example of this weak vessel, how boldly Christians aught to stand by their tackle, and defend their cause, even in the middle of dangers and troubles. But when Peter came thither, the doors opened not miraculously, as before, the iron gate did, because now there was no need of any strange miracle, but he knocketh to have some body to come open the door. Peter's example is to be well considered of us which having escaped the danger of death, is desirous above all things, to be joined to the congregation again, against whom yet he knew the tyrant still raged. Hereby we be taught what care we aught to have of Ecclesiastical unity or fellowship, and how the spirit of Christ scattereth not the faithful in sunder, but joineth them together, as well inwardly as outwardly. And they cannot find in their heart, easily to contemn this conjunction. For as they know that all salvation is contained in Christ alone, so they understand the same is derived from Christ their head, upon them which are members of Christ, that is to say, of the Church. Therefore absurd and pernicious is the error of them, which when persecution ariseth, forsake the congregation, or else if they once have been in danger, think they have done enough for their part, and will be joined to them no longer, for fear of new dangers. And thus they alienate themselves from Christ, for whose name sake they abode the first brunts, and while they will keep their bodies out of danger, destroy their souls.  

2 The exercises of the Primitive Church.  Let us also see what manner of Christians Peter found in the house of Mary, Luke comprehendeth a great matter in few words, and saith there were many there gathered together, and praying. And yet it is not to be thought that all the faithful of the whole City were gathered into one house, but it is likely that there were other assembles also in other places, and that in the night season, because they might not meet together in the day time. And hereof it seemeth that those meetings of Christians in the night, 
Pliny the younger in his Epistle to Trojan the Emperor.  and early in the morning, took their beginnings. Whereof the profane writers make mention, not that they thought any more religion or effect of prayers in one time than another, but for that in the time of persecutions, & lying in wait of their enemies, they could not otherwise scarce come together. Now a days such kind of meetings are of many utterly condemned, thinking that all men aught to abstain from them, lest the godly might give some suspicion of sedition, or of some other more dishonest misdemeanour. But why do not these notable controllers consider the example of the Primitive Church, and suffer the brethren that be under the cross, 
See what the 〈◊〉 repo●●●● of these assembles in Tertullians' Apology. cap.  to do as they did in times passed, seeing both their cases be a like? In the mean while we deny not, but that there aught to be had herein great diligence and circumspection. For as it was in times passed a great occasion to the enemies of Christ, to rail and deprave the Christian religion, even so in the ages following, it was cause of superstition, while certain foolish men thought they might here upon ground their Matins and singing before day. This place in the mean while yet teacheth us what manner of exercises the Christians should have at all times, but specially when persecutions are stirring, or any other kind of public calamity. And here aught to be diligent heed had of these holy meetings. For as Christ desireth to have his to be one: so it becometh them to testify publicly, the desire of their unity and fellowship. Which thing was cause that in the old Testament Moses gave such diligent advertisement concerning their festival days, in all which the chief matter was, 
Levit. 23.  the holy convocation or assembly. And joël the Prophet admonishing the people of their duty, in the time of the Assyrian wars, commandeth them oftentimes to proclaim an holy assembly. And it is not without a cause that Paul writing to the Corinthians, reasoneth in divers Chapters, of the good order to be had and used when the congregation meet together. For he knew that Christ had adorned such as were gathered together in his name, 
Math. 18.  with a peculiar promise, testifying that he is in the middle of them. And yet shall not those assemblies be allowed, be they never so great, except those things be done in them, which God commandeth. He will have his word openly taught. Therefore we must come together to hear it. He will have us to pray unto him. Therefore when we meet, we must join together in prayer, 
Tertullian in his Apology cap. 39  that we may even in a troop together (I will use Tertullians' words) compass and beset God about with prayers. For this kind of violence is acceptable unto him, as Christ hath taught us, 
Luke. 18.  by the example of the widow. It is evident that these men observed both these things. For although Luke make mention in this place but of prayers only, yet forasmuch as they be ordered according to God's word, and take their force of the promises of God, it is not like they were slack herein. 
See Tertullian in his Apology. ca ●9  Of such assemblies as these, the most ancient writers make plentiful mention. And if we would compare these things with the usage of our days, it should easily appear, how far we have swerved from the integrity of the Primitive Church. For it pleased God that these companies should come together in the night time, because of perils on every side at hand: but we will not come together in the day time, when we may so do without any danger. And they that come to the Church, do as they did, whose vanity and wickedness Ezechiel accuseth cap. 33. And again, they that meet in the night time, either they strive who shall quaff best, or they play at the defamed dice, or else run up and down the streets with their noises, in too dissolute a wise. To speak nothing in the mean while of those, that if any persecution arise, turn to cursing and railing, using all unseemly speech against the harmless Ministers, as though the matter touched not the whole congregation, but them alone. And hereof cometh it, that we perceive such continual calamities in our days. For why should God spare to strike them, which whilst they are laid on, 
Esay. 9 Amos. 4.  will not acknowledge his hand, nor turn unto him, correcting them like a father.  
Luke now proceedeth in his Oration begun, 
3 How the faithful we●e affected at Peter's coming  and declareth how the faithful were affected at this sudden and unlooked for coming of Peter. And first it appeareth they were somewhat troubled at the knocking at the door, because Rhoda the maid runneth not forthwith to open the door, but standeth hearkening who it should be that was at the door. For whereas they were not ignorant how greatly Herode burned in hatred against the church, there was nothing so sure, but they had some suspicion and fear in it. But Rhoda knowing it was Peter by his voice, surprised with exceeding joy, and desirous to be the messenger of such gladsome tidings, before she would open the door, goeth and telleth it within. They which scarce thought of any such thing, much less hoped therefore, first said she was mad, and afterward hearing that she constantly affirmed it to be true, supposed yet that it was not Peter, but his Angel that was at the door, and did counterfeit his voice. So a man may see the notable servants of Christ, bewtifyed with all kind of virtues, tossed with divers affections, and between hope, fear, and joy, standing in a doubt. Hence therefore with the madness of the Stoykes, who while they teach that a good and perfit man must be void of all affections of the mind, go about to make of men blocks and mushrooms. And yet Paul witnesseth that jesus Christ was subject to such infirmities, 
Heb. 2.  and was many ways tempted like a very true man, so that he could have compassion on us. Yet here are two things to be diligently considered, before we go any further. The first is for our consolation, 
The prayers of the godly are not in vain.  where we are taught that the prayers of the godly are so accepted with God, that many times his goodness far exceedeth them, by granting more than they dare presume to ask. For although these people made continual intercession to him for Peter, yet it appeareth by this place, that they had no hope in his delivery. They knew well enough that nothing was impossible unto God. But they perceived not why God would save Peter, seeing he suffered james to die so unworthy a death. Therefore I suppose they desired God in their prayers, that Peter by his grace might be strengthened in the confession of the truth, and that for Christ's sake he might stoutly overcome the terrors of death. And beyond all hope, they see Peter by the help of God restored to them again, which was an infallible argument of God's goodness, whereby they were taught that God would not suffer his Church to be torn in sunder of Tyrants, seeing he so faithfully defended the Ministers thereof. There are infinite examples of like kind, which every one may everywhere see that readeth either the Scriptures or other writers. And if we would but a little diligentlyer mark the judgements of God, we should see the like fall out in our own affairs. Let us learn therefore constantly to hope in the Lord, and to commit our matters and ourselves unto his care and providence. 
The apparitions of angels.  The other thing to be here observed is, that they suppose it was Peter's Angel that appeared. For the godly people acknowledged what is said in the Scriptures, touching the defence and aid of the Angels. For no man aught to think that they imagined any superstition, devoid of sincere religion. For there are Oracles of Scripture, whereby we are taught that God hath appointed the Angels to be the Tutors and Ministers of man, as may be seen Psal. 54. and 91. And we have examples, whereby it is manifest they have appeared in visible form. Therefore they neither in foolish sort, nor wicked, uttered these words at Peter's sudden coming. Yet are we not ignorant that hereof sprung the common error that the superstitious had, of the two Angels appointed to every man: which error we reject for good considerations, because the Scripture defineth not for certain any thing touching the number of Angels, 
Gen. 28.32. 2. Reg. 6.  whether it is one, two, or three, or whole armies of Angels that defend one man, as we read of jacob and Helisaeus. Much less think we them to be heard, which say that the souls of those that be dead, walk up and down, and appear. For that opinion repugneth against the doctrine of Christ, and the verity of our faith, whereby we are taught that the souls of the godly pass from death unto life, and that the souls of the wicked are carried into hell, and can not return from thence again. See Christ reasoning of these points in john. 5. and Luc. 16. Let it be sufficient for us, that the Angels are the Ministers of God, which useth them at his pleasure, for the safeguard of his elect, and let us acknowledge the worthiness and dignity of man, which aught to be no small provocation for us unto godliness.  
Now is it time to turn again unto Peter. 
Peter will have God's benefit to be declared.  He beckoneth with his hand unto the brethren, being partly surprised with joy, and partly with amazedness, to keep silence, and rehearseth all thing in order as it was done, declaring that God was the only worker of this benefit. And further, he warneth them to signify these things to the residue of the brethren; but chief unto james the son of Alphaeus, which the old writers affirm was Bishop of jerusalem. Of which commandment it seemeth there was two causes. For he would have the glory of God hereby the more thankfully spread abroad, and his brethren, whom he known were sad for his sake, to be quit of their cares. Therefore Peter by his example teacheth us, that we must not hide the benefits of God in unthankful and unkind hearts. For than God's benefits are best declared, when others provoked by our means, learn to hope in God, and to call upon him in their distress, as their defender and revenger. David being delivered out of the hands of the philistines, makethmention hereof in the beginning of the Psalm. xxxiiij.  
Further, it is declared that Peter went to another place. 
Peter provideth for himself by flying  For he easily perceived that he should do no good to remain in Herodes kingdom. And the present benefit of his delivery, did sufficiently declare, that God would not have him dye under the hand of Herode, but to execute his Apostleship otherwheres. Therefore he useth the counsel of Christ, saying: If they persecute you in one city, fly unto another. 
Math. 10.  Here hast thou therefore what answer to make unto those, which would have the Ministers of the word put into the Wolves hands, and say that they truly follow the Apostles, when without hope of doing any good, they suffer the wicked, not only to condemn their doctrine, and the truth of Christ, but also themselves. But it easily appeareth what causeth these men thus to say. They would have all the Ministers of the Gospel go at once, that Antichristes superstition might be brought in again. Wherefore we must use the wisdom of serpents against these men, according as Christ hath commanded us, that through our temerity & rashness, we do not endamage Christ's quarrel.  
Now remaineth the last part of this place, 
4 How Herode took the miracle of God.  whereby we are taught how Herode was affected in mind at this work and miracle of God. And first after it was known that Peter had escaped his bands and imprisonment, there arose a great fear & trouble among the soldiers. For where they were well acquainted with the fierce nature of Herode, they looked for no goodness at his hand. And they were not beguiled. For where Herode had appointed to put Peter to death, and understood afterward that he was escaped, like one beside himself, he commandeth the keepers to be racked, insomuch that although he herded they were in no fault, yet he commandeth them to be had to prison, or else (which is the liker) to their deaths. This is a very notable example whereby we are taught that the wicked wax the worse and not better by the judgements of God. For where they are so bold to strive against God, through his just judgement they are so blinded and hardened, that in the open light they are not able to see, nor to submit themself under the mighty hand of God. And there is no cause why we should hope for any better of the tyrants of these days, which have begun to make war against God, & maintain the same with such deadly hatred. Here appeareth also an example of God's providence, whereby Herodes craft is deluded, while he heareth the work of God set forth by them, whose help he accustomed to use against God. And that example is not unlike hereunto, where the soldiers appointed by the Priests to watch the sepulchre of Christ, 
Math. 28.  were the first that published his resurrection abroad in the City. Furthermore, the unprosperous end of these soldiers teach us, what they may look for which serve tyrants turns against the truth. They fall commonly into the pit which they digged for other. 
Psalm. 7.  And they find them to be their enemies, whose good will they go about to get, by kill the godly. Whereby it cometh to pass, that although men do them no injury, yet are they punished by the just judgement of God, because they had liefer please men then God. Let such as either themselves do any thing against the faithful of Christ, for men's sakes, or else suffer other to do, 
Psal. 105. Zach. 2.  bear this well in mind. It is Christ's saying: Touch not mine anointed. And he that toucheth you, toucheth the apple of mine eye. These sayings threaten present destruction to the persecutors of the Church. Therefore they that will be taken for the sincere loovers of true faith, let them abstain from these men's company and counsel, lest they perish with them. In the mean season let us acknowledge the power of Christ our king and saviour, which so luckily deludeth the enterprises of his enemies, and so valiantly defendeth his choose. To him be all praise, honour, power, and glory for ever. Amen.   

The lxxxv. Homely.  HERODE was displeased with them of tire and Sydon. But they came all with one accord, & made intercession unto Blastus the king's chamberlain, and desired peace, because their Country was nourished by the King's provision. And upon a day appointed, Herode arrayed him in royal apparel, and set him in his seat, and made an Oration unto them. And the people gave a shout, saying: It is the voice of a God and not of a man. And immediately the Angel of the Lord smote him, because he gave not God the honour, and he was eaten of worms, and gave up the ghost. And the word of God grew and multiplied. And Barnabas and Paul returned from jerusalem to Antioch when they had fulfilled their office, and took with them john whose surname was Mark. 
ALthough God suffereth his Church to be exercised and tried with continual persecutions: yet he appointeth for the persecutors thereof grievous and horrible punishments. For in the Prophet Zacharie he is compared to a weighty stone, wherewith every one useth to try masteries, and to prove his strength. But none scapeth scotfree or without some hurt. Hereof is set forth unto us a notable example in Herodes Agrippa, who as was declared in the beginning of this Chapter, intended and begun a grievous persecution against the Church, both for that he would not have the people of his jurisdiction divided in divers religions, and also for that he meant thereby to get the favour and good will of the jews. And at the first his enterprise seemed luckilye to succeed. For where he had set on two of the chief Apostles, he put james unto death, and Peter he took and laid in irons, appoyinting sixteen soldiers to watch him. At which time how greatly all men's minds were amazed, and stricken with fear, their continual prayers testify. But even in a moment when all things seemed past hope, Christ declareth himself to be the protector of his Church. And first of all he delivereth Peter in wondrous wise. Next, he causeth the punishment to light on the soldiers, that they meant unto Peter. And because none should think that Herode should always prospero, God catcheth him also with an horrible revenge, the which Luke now in this place diligently describeth.  
He beginneth with rehearsal of a new history, 
Herode is offended with those that border upon him.  which more manifestly yet showeth the nature of Herode, that hereby we may the better know the cause of so grievous a punishment. The sum and chief point hereof is, that he had conceived in his mind displeasure against those of tire and Sidon, whom when he had compelled through public necessity, that is say, by famine, humbly to sue for peace, waxing hereby the prouder, he did hasten the vengeance of God. And although Luke declareth not the causes of his enmity, yet is it not hard to perceive what they were. For it seldom cometh to pass, that monarchs and free Cities agreed together in one, because they take against their ambition and licentiousness, and by their example allure kings subjects to the desire of liberty. Furthermore, it is credible that the Tyrians and Sydonians did not well like of Agrippa his pride, as being an upstart, and advanced to such great power by Caligula and Claudius, and but newly come out of prison. And peradventure their great riches and power by the sea, which they had many years got by their merchandise, encouraged them and set them the more a gogge. For that they were hereof the prouder, appeareth by the writings of the Prophets. See Esay. 23. Ezech. 26.27. and .28. And it may be that the crafty tyrant cloaked this lurking hatred in his mind, until penury and dearth of victuals gave him occasion to stir against them. They again perceiving that their Cities could from none other place be so commodiously maintained as by nighness of Herodes kingdom, and that therefore his friendship was necessary, become humble suitors unto him, and that they might obtain peace the sooner at his hands, they make Blastus of his privy chamber their friend, which thing could not be compassed without many bribes and rewards.  
In these things the holy Ghost hath set out unto us to behold as in a glass the conditions of tyrants. 
The conditions of Tyrants.  For as Herode is not here content with the wide bounds of his kingdom, but desireth to have the borderers also under his obeisance: so if the insatiable desire of the flesh be not bridled in the hearts of Princes, there is none so large and wide a kingdom, that can content their mind, or suffice their ambition. For as covetous men heap and mass up money, and join house unto house, and field unto field with all greedy desire: so Kings labour to join Realm unto Realm, and still to extend their power over them that border upon them: little regarding in the mean season how they may prudently govern those people which God hath given them the rule of. And this is the cause of continual wars, whereby the miserable subjects are wasted and consumed, who find them that aught to be as shepherds and fathers unto them, to be their destroyers. Again, where kings puffed up with insatiable ambition, desire to have all men in subjection under them, their selves most commonly are ruled by vile slaves, which by craft can creep into their bosoms, and know well enough how to use their foolishness and blockeheadnesse, to their own advantage. Of which kind of men, it appeareth this Blastus was, upon whom this one place easily declareth, the whole rule of the realm depended. So with some Emperors we read that such were of most authority about them, as they of bondmen and villains had made free, to say nothing of those, which were led and ruled by players, ●esters, harlots, and abused young Springalles'. And hereof it hath come to pass, that they which have had any thing to do with great Princes, have been compelled to become suitors to most wicked men. For unless they had made them their friends, they should never have been able to come to the speech of the Prince. And forbecause they gaped after money, whereby to maintain their coveted dignity, it came to pass, that in kings Courts, all things went for money, and according to the poets saying: there was most right where most money was stirring. These things are said, to th'end that Princes may understand what vices they had need to beware of, and that all men may acknowledge the goodness of God, which so diligently dissuaded his people from a King, as we read in the first book of Samuel cap. 8. And those to whom God hath given to live in liberty, may learn to make much of such a benefit, & worthily to use it, lest losing it, and coming to be subject to the pleasure of unruly men, they then desire in vain, with careful sighs and groans, 
The success of the wicked is a preamble of ruin.  their liberty once lost. Further more, here is to be observed what good success Herode hath, after his persecuting of the Church, and imbruing himself with the blood of the guiltless saints. And yet was he worthy, either to have been destroyed with a thunderbolt from heaven, or else to have lost his kingdom, and wander up and down like a beggar. And behold, most rich Cities of their own accord, fall down at his feet, and are glad to receive such conditions of peace as he prescribeth. This is that thing that offendeth those that are weak in faith, because they see the wicked so prospero, and feel none of the plagues or punishments that other men do, as the Prophet saith, Psal. 73. And therefore jeremy crieth out: How cometh it that the way of the ungodly is so prosperous, 
jerem. 12.  and that it goeth so well with them which without any shame offend, and live in wickedness. Furthermore, the wicked take occasion hereof to gather, that all study and endeavour of true religion, is superfluous & unprofitable, as we may see in Malachi. 2. and .3. Chapter. But we must here remember that the wicked are even then ruled with the beck of God's providence, when things seem most to succeed with them against the Oracles of God. For it cometh to pass by the just judgement of God, that being drunken with this good success, they are lifted the higher, to the intent they may fall the lower. Whereunto Solomon had a respect when he said: presumptuousness goeth before destruction, 
Prou 16.  and after a proud stomach there followeth a fall. And David teaching us how the glory and felicity of the wicked is but transitory, saith: I myself have seen the ungodly in great power and flourishing like a green Bay tree. And I went by, 
Psal. 37.  and lo he was go. I sought him but his place could no where be found. Therefore it is a folly to be offended at the prosperity of the wicked, considering it is the chief cause of their destruction, because they use it insolently against God, as may be gathered of the success of this present business, that Luke now rehearseth.  
For Herode seeing all things succeed after his desire, 
Herode desires to be honoured as a God.  being drunken with the favour of fortune, began to aspire to divine honour also, as it shall more evidently appea●e, if you will confer the things that josephus writeth in the xix book of his antiquities, and seventh Chapter with Luke. For he writeth that he had appointed games or plays in the honour of Caesar, and that upon a day assigned for that purpose, he sat in his throne, having on a Princely ro●e, woven throughout with strokes of silver, meaning openly to make an Oration unto the people. And where the garment by reason of the Sun beams rising upon it, glittered and shined in his face, the flattering Courtiers took occasion thereof to magnify him as God, and all the people followed their example. First therefore they begin to cry, the voice of a God, and not of a man. And forthwith turning them to prayers and supplications, they say: Be merciful unto us. For although we have hitherto feared thee but as a man, yet now we see thou art of an higher nature. etc. It seemeth that these things are for this cause chiefly intermeddled with this history, that we may behold the vanity of all the people, wherewith they were so infected, that they deserved so to be oppressed and pinched under so vile a tyrant. For why should God give them a better Prince, which were not ashamed so to extol a filthy and wicked man with godly honour? But the like vanity reigneth everywhere in these days, considering we see most cruel tyrants given wholly to beastly pleasures, being almost laden with like ambitious and godly styles and titles. Nor it is not now sufficient to call them beneficial or conquerors, but they must be called most victorious, and have these divine names of Grace and Majesty, which by Scripture are due unto God, only so often repeated, till a man would loath it. And because the courtiers first begin, and the rascal people not only follow them, but also imitate the servile and slavish conditions of their teachers: we are worthy that by open tyranny of Princes, and their manifest wickedness, we should to our great loss and damage be reproved as liars. Let those most ambitious men well remember this gear, which abuse the foolishness of such servile people, to the end to be taken for jolly fellows, by such counterfeit and vain titles. For by this mean they declare themselves to be the companions both of Herode and Caligula, and Domitian, and other such like, and therefore with them God shall punish them, as Herode here proved. 
The destruction of Herode.   
For straightway the Angel of the Lord smote him, which Eusebius out of josephus writeth, appeared to him in visible wise. Of the which stroke he by and by began to be tormented with pangs & gripes of the belly, 
Eusebius in the .2. book of the Ecclesiastical story ten chap.  which extorted some confession of truth out of his heart, though otherwise so ambitious. For he turned him to them that waited on him, and said: Behold I your God, must now exchange life for death. And I whom you called immortal, am now led away unto death. But Luke declaring the kind of his death, saith: he being eaten and gnawn with worms, gave up his ghost. 
A disease which may well be called the lousy evil, by reason of lice which increase so mightily, that they devour and eat up the body.  It seemeth therefore he died of the disease called Phthiriasis, having worms or lice breeding in his flesh, which fed upon him while he lived, with great grief and filthiness, and at length were the cause of hisdeath. Moreover, Luke assigneth this to be the only cause hereof, for that he gave not God the glory. For first he thought the honour of the kingdom, came not of God, but of Caesar, whom for that cause he worshipped with ordaining shows and games in the honour of him. After that he went about cruelly to persecute the true religion of God. Last of all, he rejoiced in the blasphemous words of flatterers, whom it had behoved him to have detested and abhorred. Let them therefore learn by this example, what to look for at God's hand, which with like impiety set up themselves against him. It behoveth us chief to note how mightily God revengeth pride, seeing he doth not only punish the proud grievously, but also shamefully, the more to tame and pull down their haughty hearts and courages. So it pleased him that Pharaoh should not dye valiantly in the field, but be drowned in the waves of the red sea, which is a shameful kind of death. So he slew Sanherib miserably in the Church of his own God, by his own sons. And with the same disease which is here described, before that, was Antiochus, Herode the great, Sylla, and at length Maximinian the persecutor, uglily consumed. Peter therefore said most truly, 
1. Pet. 5.  that God resisteth the proud. Let all degrees and states of men hereby learn to keep themselves within the bounds of their vocation, and if they perceive any thing in themselves singular or excellent, to acknowledge that it cometh altogether of the goodness of God. So shall it come to pass, that humbling themselves under the mighty hand of God, they shall use his gifts as they aught to do. Furthermore, this place teacheth us, what hurt flatterers procure unto Princes. For of nature we be selfelovers, and like best our own doings and sayings. Then if we admit flatterers, we become stark blind, so that we see not manifest vices, & grow to be such as cannot abide to hear the truth, or to be admonished. Which thing hath been the cause that great Realms have been overthrown by the tongues of flatterers, as histories declare. And surely Herode had been most prosperous, if he had given ear rather to the Apostles, reprehending his vice, than to the voices of flatterers and clawback's. For they caused him being swollen in a wicked and proud contempt of God, to be destroyed with horrible death.  
Over all this, having showed the end of the tyrant, Luke returns to the story of the Church, 
The enlargement of Christ's kingdom.  which he begun how the Gospel did spread, to declare that by Herode it was nothing hindered. For the word of God (saith he) increased and was multiplied, spreading itself every day farther abroad. This he will declare in the things following, whereunto he maketh a digression touching Paul and Barnabas return from jerusalem. For we heard about the end of the eleventh Chapter, how they were sent thither to carry that money that was here and there gathered to the poor and needy brethren in jury, pinched with dearth and famine. Which business after they had faithfully discharged, they return unto Antioch, from whence shortly after they departed with Mark, whom they brought with them, and published the Gospel both far and near. This is very comfortable, that we see the Church stand fast and survive all her enemies, and all tyrants. For she is born and conserved by the word of God, which endureth for ever. This thing the histories of all times and nations teach us. 
1. Pet. 1.  For miserably and fylthily died Pha●ao, the Chanaanites, Sanherib, the Babylonians, Antiochus, the three Herodes, Nero, Domitian, Trajan, antony, Severus, the Maximini, Decius, Valerianus, Aurelianus, Dioclesianus, the two Maximinianes, Licivius, Maxentius, julian, and as many as ever after all these, dared to set upon Christ's Church. For she flourisheth and liveth, and shall for ever live, under her trusty and most victorious defender and revenger, jesus Christ: to whom be praise, honour, power, and glory, for ever. Amen.    

The xiij chapter upon the Acts of the Apostles.  

The lxxxuj Homely.  THERE were in the congregation that is at Antioch certain Prophets and Teachers, as Barnabas and Simon that was called Niger, and Lucius of Cyrene, and Manahen, Herode the Tetrarches nursefellowe, and Saul. As they ministered to the Lord and fasted, the holy ghost said: Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they let them go. And they after they were sent forth of the holy ghost, departed unto Seleutia▪ and from thence they sailed to Cyprus. And when they were at Salamine, they showed the word of God in the synagogue of the jews, and they had john to their Minister. 
THe Evangelist Luke now in the two Chapters following, describeth how the doctrine of the Gospel by the ministery of Paul and Barnabas, began with full course to be preached indifferently to all Nations. For where the jews only until this time (as hath oftentimes been declared) challenged to them the name of the Church, and people of God, and the benefit of redemption purchased by Christ, seemed to appertain but unto them alone, and that that hath been said of Cornelius the Centurion, and of the Antiochians, might seem came to pass of some special privilege or favour. Therefore that no doubt might remain, the doctrine of salvation is now carried indifferently unto divers Nations, and those things are openly accomplished, which the Prophets long before prophesied of the calling of the gentiles. But lest any one should think that Paul and Barnabas did in this business aught of their own head and presumption. Luke beginneth this history with their calling and sending: the chief scope whereof is, that the kingdom of God, and the whole matter of salvation, was transferred & brought to the gentiles, not by man's devise, but by the appointment & commandment of God, and that the gentiles appertained no less unto the church of God, than the believing jews. And that it was needful to have this matter so diligently declared, shall appear by that contention, which hereafter is described in the xu Chapter. Yea, we may see in the Epistles of Paul, that the jews oftentimes withstood the salvation of the gentiles, & stood in doubt of it. And the jews were for no cause so much offended with Paul, as for that he made the uncircumcised Gentiles all one with the jews in Christ, which they thought was not without the notorious injury and profane contempt both of the law of Moses, and also of the people of the jews, which thing also was cause that everywhere he used such earnestness in defending his vocation, who could well enough have born the contempt of his own name, but that he saw the glory of God, and salvation of the gentiles endangered thereby. But to come to the treaty of this present place, first Luke describeth the Church at Antioch, from whence Paul and Barnabas were sent to preach the Gospel to the gentiles. Then declareth he their vocation and sending, with the circumstances thereof. Last of all, he showeth how they used themself in the office committed unto them.  

1 The commendation of the Church at Antioch.  He first describeth the Church of Antioch not without a cause. For hereof it may be gathered, that they could rashly ordain or appoint nothing, having the spirit so abundantly among them. Neither can Paul and Barnabas be accused, as to have left that Church destitute of their ministry, considering it was so well seen unto after they were go. For there were among them certain Prophets and teachers. 
Prophets.  They are called Prophets which either by instinct of the holy ghost show of things to come, as we see before, Agabus the Prophet did, or else which have the gift truly & rightly to expound the writings of the Prophets: in which sense Paul useth this word Prophecy, in his first Epistle to the Corinthians. 14 Chap. Both these senses is well agreeing in this present place. For by histories it is plain, that the gift of prophesying endured many years in the primitive Church. And it can not be said that so notable a Church wanted exposition of Scriptures. And they are called Teachers, which openly instruct the Congregation, and apply the holy Scriptures duly to all men's information, whom we now a days call Pastors, 
Pastors.  or Ministers of the word. There was therefore at Antioch, not only a Church, such as is everywhere, but also a College or school, out of which was taken learned Ministers, to be sent to other Cities. This place teacheth us, that the chief ornament and beauty of the Church, yea, all the preservation thereof consists in this, that it be furnished and provided of fit Ministers and Teachers. For by the ministry of them Paul plainly teacheth, that through the word of God Churches are begotten, builded up, and preserved. For how shall they believe in him (saith he) of whom they have not heard? 
Roma .. 10.  how shall they hear without a Preacher. Again: In Christ jesus have I begotten you through the Gospel. 
1. Cor. 4.  Hereto chiefly it appertaineth where he writeth that Christ hath given some Apostles, some Prophets, some Evangelists, some shepherds, 
Ephes. 4.  and Teachers, to the edifying of the Saints, even to the edifying of the body of Christ. And because it is evident that the gift of teaching is not given to all men in miraculous wise, as it was once to the Apostles, therefore it is needful to have schools, where such may be brought up, as shall afterward serve in the ministery. Such were wont to be among the jews, in the Cities of the Levites, and it appeareth by the story of Samuel and Helisaeus, that those singular Prophets of God, had a special care of these schools. Yea, Amos the Prophet most sharply reprehendeth those that did use to corrupt the Nazarites, and the young men given to the study of the Scriptures, with wine▪ 
Amos. 2.  This did great Kings and Emperors foresee in the Primitive Church, which did erect Colleges of their own costs, lest at any time want of teachers might prejudice God's religion. Howbeit, now a days either slothful Dranes devil in them, or else they be at the appointment of such proud men, as hunt rather for ambitious names, than study for the edification of the Church.  
Moreover, 
Manaen a noble man and a Courtier.  for that the notable Ministers of Christ's Church should not be defrauded of their due praise, the holy ghost would have their names recorded for a perpetual remembrance, that it might evidently appear, that God regard●th those which do faithfully serve and study for his Church. And among these people Manaen seemeth to be the chief, who Luke writeth was fostered and brought up with Herode the Tetrarch of a child. He was therefore a Courtier, and of a noble stock. For who will think that one of a ba●e stock should be appointed a playfellow with a king's son, or that Herode would afterward despise him, that had been brought up with him from his childhood. This is a notable example of the goodness of God, which useth in all states of men to have his choose, and to call them when i● seemeth him good. For that universal spirit and author of eternal life, bloweth where it pleaseth him. So we read that Naaman was in the Court of the king of Syria. And in Babylon, Daniel and his fellows held fast Gods true religion, yea, Paul maketh mention of some in the house of Nero that believed. 
Phil. 2.  And Nichodemus is a Disciple among the Scribes, the greatest enemies of Christ. There is also in Manaen set out unto us an example of faith and sincere religion, who following the example of Moses, chose rather to be afflicted with the people of God, than to enjoy the pleasures of sin for a season, 
Heb. 11.  thinking the rebuke of Christ greater riches than the treasures of Herode. And surely if a man would compare the state of the Church, as it was in those days, with the life of the Court, he shall find a marvelous working of the holy ghost in this Manaen, and evident tokens both of true regeneration and mortification, and forsaking of himself. But that we hear that he did, it behoveth us to imitate. For it cannot be that they can truly take hold of Christ, which have not yet learned to despise and tread under foot this world, with the honours, riches, and pleasures thereof.  
But let us come to the second part of this division, 
2 Paul and Barnabas are sent to the gentiles.  wherein the sending of Paul & Barnabas to the gentiles is described. Here are two things chiefly to be discussed, videlicet, the holy ghost the author and moderator of all this business, and then the order that Luke writeth they observed. First, he expressly teacheth, that the holy ghost was the author of all this doing. For as they ministered to the Lord and fasted, the holy ghost said: separate me Barnabas and Saul for the work whereunto I have called them. And it is no doubt but these things are spoken of the holy ghost, forasmuch as mention is made of holy ministry and fasting. Here the Papists play the fools, following Erasmus his translation, and because he as unaptly translated the Greek word by this word sacrifice, they expound this place of the sacrifice of the Mass. Howbeit, the Greeks say, they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are occupied or busied in public office or affairs, as it may appear where Paul calleth Magistrates and Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 13. Heb. 1  not for that they used to do sacrifice, but for that they are Gods public officers & ministers. And where by Christ's death it is manifest the levitical sacrifices are abolished, & that the service of Christ consists not in outward ceremonies, but in the spirit and in truth, therefore here can be understanded none other ministry, than such as Christ would have used in his Church. This comprehendeth in it, the preaching of the word, public prayer, and the sacraments which are not sacrifices, but holy actions instituted to keep in memory the sacrifice which Christ once offered upon the altar of the Crosse. And herein were they busily occupied, when the holy ghost admonished them to send forth Paul and Barnabas. For that they were earnestly occupied herein, the mention made of fasting abundantly proveth. There are in this part many things which prove the vocation of the gentiles, to be the work of God. For as they were ministering to the Lord, the spirit advertised the congregation thereof. afterward, separate me (sayeth he) Paul and Barnabas. Then they were in the ministry or service of God when they preached unto the gentiles. Besides he sayeth, for the work whereunto I have called them. These things make for the assuring of our salvation against the insolent bragging of the jews, which say they are only the people of God, and hereout may be taken arguments, whereby Christ may be proved to appertain unto us also, if any men's consciences incline unto desperation.  

The order of Ecclesiastical ministry.  Here aught we to consider the order of ministry, whereof this place teacheth us to judge. The author hereof is the holy ghost, as hereafter also shall appear in the twenty Chapter. For as by the spirit, the dignity of Ministers appeareth: so it is plainly manifest, that they are not to be taken for lawful Ministers, unless they be called by the spirit. For how shall they preach except they be sent? 
Rom. 10.  Which is the cause that aswell the Prophets as the Apostles so often and so constantly inculcate and defend their vocation. Yet let no man always look for a voice to come from heaven, to call men unto the ministery. For we must judge them called of God, that are furnished with necessary gifts of the holy ghost, and choose by the lawful voice of the congregation. For that the Church hath herein her voice and election, appeareth plainly by this place. For although the holy ghost doth expressly confess, that he called these two, and Paul testifieth, that he was appointed from his mother's womb for the ministry: yet the holy ghost requireth the allowance of the Church. And I think that it is requisite chief for this cause, that hereby the Ministry might have the more credit and authority, because the holy ghost knew it to be a thing subject to the reproach of a great many. In the mean season we are taught, that order is necessary in the Church, as well in all other things, as chief in the choosing of Ministers, lest any man (as the Apostle sayeth) should take unto himself honour. For how much such things displease God, 
Heb. 5.  we learn by the example of Corah, and by the histories of many ages, whereby it may be proved, that there hath risen in the church scarce of any thing greater troubles, than of the disordinate and unlawful choosing of Ministers. Furthermore, as the electing of Ministers in some part belongeth unto the Church: so it behoveth the Church to use all holiness in a matter of so great weight and importance. Whereupon they are said here again to have fasted and prayed. Howbeit, they could not err in the people, forasmuch as the holy ghost had named them that were appointed for this present business: yet they pray, that they may be increased with the holy spirit, forasmuch as they heard they were called to an office of such labour and peril. Would God those men would weigh these things, that use to choose Ministers among their cups, and in a matter of most weight, use their affections, which are the worst counsellors that can be, whose wickedness we may thank for the most part of the evils that are seen at these days in the Church. Also these Antiochians add unto their prayers the solemn ceremony of laying on of hands, which we declared heretofore was an outward sign of consecration, where we spoke of the institution of Deacons.  
Now remaineth the last part of this division, that is, how Paul and Barnabas began to discharge the office committed to them by God and the congregation. This part Luke so joineth unto the premises, 
3 How Paul and Barnabas begin to preach among the gentiles  that it appeareth they forthwith took their journey from thence. This is a notable example of godly industry and zeal. For what excuses they might have laid for themselves, all men may easily understand, that have but lightly run over the stories of that time. The Romans at that time were Lords almost of the whole world, who they knew would not admit the abrogation of their old ceremonies and superstition. They knew also that they should have to do with the gentle Philosophers, men very subtle, and greatly exercised in extemporal and ready utterance of speech. Moreover, they knew the condition of the Commons, how they use so stowtelye to maintain their old Mumpsimus, in so much that they will rather loose their life than it. Howbeit, all these things cannot stop them from preparing themself hereunto, being ready to take in good worth whatsoever travels and dangers should ensue. These men's diligence aught all such to imitate, as are appointed of God to any public office, forthwith to obey the calling of God, & constantly to go on in the same. For the Lord cannot away with lingerers and triflers, as who of most right challengeth all things to himself. For this cause it is said, 
Exod. 3.4.  he was angry with Moses in time past, because he refused the office he called him unto. And Christ saith to the Disciple that would first go and bury his father, follow me, and let the dead bury their dead. Howbeit, 
Math. 8.  Luke maketh mention here of three things, of each whereof somewhat is to be said.  
First he showeth whither they went. To Seleucia, 
The Apostles preach unto the Cypriotes.  which was not far distant from Antiochia, and from thence to Salamine, a City of Cyprus. The old Cosmographers for the most part attribute unto Cyprus, among all the Islands of the Mediterranean sea, the chief praise for fertility and riches. For this cause all the Cypriotes were so given to riot and lechery (as ere while we declared) that the whole Island was dedicated to Venus, who, as it is reported, was born there. Now this one thing declareth what great corruption of life and manners reigned in that Nation, which had dedicated itself and the whole land unto Venus. Wherefore we must think it was not without a great cause, that they first went thither, being sent by the holy ghost to preach the Gospel unto the gentiles. For this is a singular example of God's favour, which useth not to forsake sinners, but to seek their salvation, that as Paul saith: where sin abounded▪ 
Rom. 5.  there might grace also abound. Whereunto chief belongeth that saying of Christ, where he testifieth, that he came into the world to save sinners. And there be notable examples of sinners, 
Math. 9.18. Luke. 9  whom Christ very bountifully and graciously embraced, amongst which, this present example is neither least nor last. These things as they serve for our consolation: so they teach us, that we may not rashly cast of sinners, but rather comfort and train them, if by any means they may be amended and saved.  

The Apostles preach the word of God.  Furthermore, here is noted the argument of their doctrine and preaching, where it is said, they preached the word of God. And it is certain that in the word of God all salvation is contained. Wherefore it was not needful to rehearse all the articles of their doctrine, which may easily be gathered of other as well Sermons as Epistles of the Apostles. Let us rather observe this, that no man's authority aught to be so great in the Church, as to preach what him listeth, seeing that we hear how Paul and Barnabas preached nothing of their own brain, but the word of God only. For where the Church is the house of God, in it must the word and voice of God only sound, And it is a point of sacrilegall boldness, to teach any thing in the Church under pretence of God's name, which is not agreeable with the word of God. For the which cause we read that aswell all the Prophets as the Apostles, were bound unto this commandment, to propone nothing unto the Church, but that they received from the mouth of God. See▪ Ezech. 3 jerem. 1 Math▪ 28.  

They preach in the synagogue of the jews.  Thirdly, is declared where they taught, to say in the synagogues of the jews. For although they were sent unto the gentiles, yet order was to be observed, that salvation should first be preached unto the jews. For so it behoved that after they through their own default had fallen from salvation, the kingdom of God should be carried unto the gentiles, that their fall might serve unto the salvation of other Nations. 
Rom. 11.  Yea, if we well expend the matter, it shall appear it was not without the devise of God's providence, that at that time the jews should devil scattered almost among all Nations. For hereby was offered the Apostles a very good occasion to preach the Gospel. 
See Theodorete touching the providence of God, in his x. Sermon.  For out of the law and Oracles of the Prophets it was declared, that jesus Christ was that Saviour of the world that was promised. Which thing when the gentiles heard, and perceived that the history of jesus Christ agreed in all points with the writings of the Prophets, they began to have a good opinion of the holy scriptures, which was the first step unto salvation, and thus it came to pass, that they by true faith embraced that ●auiour that was preached among them. Therefore the Apostles did very well and wisely to begin their preaching in the Iewes synagogues: Let us acknowledge the goodness of God, through whose benefit true salvation by preaching of the Gospel is offered to us also in these days, though we be unworthy in jesus Christ our Lord, to whom be praise, honour, power, and glory, for ever. Amen.   

The lxxxvij Homely.  WHEN they had go through the Isle unto Paphos, they found a certain sorcerer, a false Prophet a jew, whose name was Bar●esu, which was with the ruler of the country, one Sergius Paulus a prudent man. The same Ruler called unto him Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, and sought to turn away the Ruler from the faith. Then Saul which also is called Paul, being full of the holy ghost, set his eyes on him, and said: o full of all subtlety and deceitfulness, thou child of the Devil, thou enemy of all righteousness, will't thou not cease to pervert the strait ways of the Lord? And now behold the hand of the Lord is upon thee, and thou shalt be blind, and not see the sun, for a season. And immediately there fallen on him a mist and a darkness, and he went about seeking them that should lead him by the hand. Then the Ruler when he see what came to pass, believed, and wondered at the doctrine of the Lord 
THat sentence of David the King and Prophet, is very notable, where he prophesieth that jesus Christ shall rule in the midst of his enemies. 
Psal. 110.  For hereby a kingdom is promised unto Christ, but we are therewith also admonished of the subtlety and tyranny of the Devil, which assaulteth the same kingdom with continual war. This book declareth unto us many & notable examples hereof. For hitherto it hath set out to us those which have openly encountered with Christ, such as were first the chief heads of jerusalem, and then Herode called Agrippa. Yet Christ our king overcame their enterprises, and they well found that they strove against him in vain. And Herode because he attempted a bolder enterprise than the rest, bought his wickedness with▪ horrible punishment. Yet Satan pulleth not back his foot, but bringeth into the game place a new Champion for his kingdom, which is Elymas the sorcerer, if by any means he could by magical sleights and conveyance, overcame these soldiers of Christ, whom he saw peril of imprisonment and present death could not subdue. For where Paul and Barnabas had spread the light of the Gospel almost throughout Cyprus, and now drew nigh unto Paphus, a great renowned City, he setteth this sorcerer against them, by his mean to stop the prosperous course of the Gospel among the Cypriotes. Yet the Apostles overcome, having Christ to their Captain, whose glory the more Satan went about to obscure and darken, shined the brighter. The describing of this contention is diligently to be considered, where Christ setteth his Apostles to wrestle with a famous sorcerer and deceiver. For besides that it teacheth us always to look to be contended with, it egregiously painteth out the 〈◊〉 and conditions of false Prophets, and teacheth us how we shall 〈◊〉 against them. But that 〈◊〉 may receive the more commodity hereby▪ we will first consider the occasion of this contention, than their encou●●●i● and joining together, and last of all the conclusion.  
The occasion of this ●●●●nesse seemeth to have been the prosperous success of the gospel in the Isle of Cyprus. 
1 The occasion of the contention between Paul and Elymas the sorcerer.  For where beginning at Salamine, which standeth on the sea coast Eastward, the Apostles had go through the whole Island, as far as to Paphos westward, so that the fame of this new doctrine by them thus published, came to the hearing of Sergius Paulus the Proconsul, he sent for the Apostles, and was desirous to hear them preach the word of God. Whereby it appeareth, though he were a Roman, that he was desirous of the truth, and that he begun already to suspect the gentle religion, which perhaps was the cause that he gave ear to this sorcerer the jew, hoping that he was able to teach him the truth. And pricked forward with like desire, he sent for Paul and Barnabas also, to hear what they taught. But this could not Elymas the sorcerer abide, who hitherto had been very familiar with the Proconsul: He therefore diligently watched all means, to withstand the Apostles, as shortly after we shall hear. Now before we go any further, two things are to be marked. First that God hath some that be his, in all degrees of people, as we said in the sermon before going. Here is to be added how he useth to call and save those that be his, when they seem to stand upon the pit of destruction. For Sergius Paulus, of whom mention is here made, being brought up from his childhood in the religion of the gentiles, had been always used to idolatry. afterward, although he acknowledged his error, he was encumbered with a new and more hurtful error, while he hitteth upon this jew a Sorcerer and false Prophet. Who can say that God had any care of this man, whom he suffereth to be seduced with so many and divers errors. But that faithful shepherd Christ seeketh his lost sheep in the mountains and valleys, 
Luke. 15. john. 10.  yea, and in the sea also, and will not suffer them to be taken out of his hand. This place therefore teacheth us that we must not despair to hastily of any man, except he manifestly prove himself to be of the number of the reprobate. Moreover, Luke declareth in this Sergius the example of a good and a godly magistrate. For both he is very desirous to learn the truth, and also he overhastilye condemneth not the Ministers of a doctrine not herded before, but calling them before him, giveth them liberty freely to declare their doctrine: The Princes of our days should do well to imitate this man, whereof many of them condemn the doctrine of truth, before they know it, and use cruelly to punish them, whose faith and religion they are utterly ignorant of. But let them remember, they shall not be excused through ignorance, considering it is their parts to do nothing of ignorance, but diligently to search out and examine all causes.  
These things being thus premised, let us now mark how the contention beginneth, 
2 The meeting together of Paul and Elymas the sorcerer.  where it plainly appeareth that the Apostles were the beginners hereof. For where Sergius the Proconsul had sent for them, to learn of them the word of God, it is like that they made no tarriance, but with all speed hasted to set forth the kingdom of God. And here straightway cometh forth this Magician, and withstandeth them as they preach the word. For he quickly saw that there was like to be no longer abiding for him with the Proconsul, if he were once lightened with the knowledge of truth. And although Luke declareth not after what sort he resisted the Apostles, yet because he was a false Prophet and sorcerer, it may be easily gathered, that he left no ways unassayde, which might seem to oppress the truth. And this Contend is diligently to be considered, that by him we may learn to know all false Prophets. And first mark his proud name, whereby he challengeth to himself a certain godhead. For being called after his right name Elymas, he would in the Syrian tongue be called Bariesu, that is to say, the son of the Saviour, 
The conditions of false Prophets.  whereby we conjecture that he presumed to promise' salvation, to them that would follow his teaching. He is therefore of the number of those, that Christ prophesied should come, and challenge to them the majesty of his name. 
Math. 24.  But it is the property of false Prophets, that if themselves usurp not the name of God, yet they will have their doctrine called after his name, that under this pretence they might the easilyer beguile the simple. Thus Zedechias speaking before Achab of the victory that he should get against the Syrians, useth that common beginning of the Prophets, Thus saith the Lord. The same may we see in divers others. Yea, there was yet never false Prophet, but he went about to get him authority by colour of God's name. Moreover, this he doth according to the usage of all false Prophets, he getteth him the friendship and familiarity of the Proconsul, and cleaveth fast unto him, as a most near companion. For deceivers use to get them the friendship of great estates, both for that when they have got them on their sides, other by their example are the easilyer alured, and also to purchase themself safety by their authority. For where they know they are destitute of the aid of truth, they must needs seek for the arm and power of man, whereby to defend themself. So Baalam in time past, notwithstanding he was admonished to the contrary by Oracle, went about to get the friendship of Balac king of the Moa●ites. And it is manifest that the Roman Antichristes have clymed to such power as they have, being aided with the amity and armour of Princes, yea, the deceivers and hooded jugglers, are so near and at hand about Princes, that they can scarce let a fart but they must know it. And this is the cause that such teachers frame their doctrine according to the delicate ears of their hearers, lest they should offend them, upon whom they wholly depend. This was Elymas only scope and end, to turn the Proconsul from the faith, that he should not believe that that Paul said. And as all the Ministers of true doctrine consent herein, to win men unto God by faith in Christ, so all deceivers agreed herein, to overthrow the faith in Christ, which being overthrown, the kingdom of God can take no place among men. For Satan knoweth that his force is most weakened by true faith, whereof there are examples everywhere in the Evangelists.  
But let us see how Paul confuted this wicked enchanter. 
Paul confuteth Elymas.  First Luke saith he was full of the holy ghost, whereby he means that he was moved by the spirit somewhat above his ordinary wont, which thing he therefore declareth aforehand, that we might think he did nothing of fleshly affection, when we shall hear his heavy and intolerable weight of words. In the mean season we are admonished to fight against the enemies of truth, not with the blind affection of flesh, but by the conduct and counsel of the holy ghost, whom undoubtedly they shall find to be their enemy, be they never so well guarded with worldly power, Then he goeth on in his business, fyxing his eyes fast upon Elymas, which is an argument of a well meaning and unfearful mind. And verily it becometh us boldly and constantly to resist Antichristians, that they may think men fear them not. 
1. john. 4.  For why should we fear them, seeing he is greater that is on our side. Why also should they be the more encouraged through our cowardliness, who already are turmoiled with the terrors of their naughty conscience? Thirdly he painteth him out egregiously in his colours, and joineth a special weight and poised unto every word. First, o full of all deceitfulness saith he. He accuseth him therefore of subtlety and craft, as one that sought praise and authority by sorcery and enchantment. Secondly, he upbraideth him with naughtiness of mind, being ready to commit whatsoever wickedness it were. For what is more naughty and wicked, than under colour of God's holy name, to beguile men, which is the chief commendation of false Prophets and sorcerers? For by this means, they set God at six and seven, as they say, who threateneth that he will not let the profanation of his name go unrevenged. Thirdly, he calleth him the child of the devil, to declare his impudency, who presumed to call himself the son of the Saviour. For that he was a child of the Devils, both his insolent pride of mind, and earnest study of naughtiness did abundantly declare. Fourthly, he calleth him the enemy of all righteousness, and that well worthy, forasmuch as he was Christ's adversary, without whom can be found no righteousness, that is before God acceptable. Fifthly, thou ceasest not (saith he) to pervert the strait ways of the Lord. In the which words he comprehendeth two most heinous offences, incurable maliciousness, and earnest desire to pervert the word of the Lord. For his word is simple and pure, and showeth unto us a most plain way of salvation. But through the naughtiness of man, it seemeth uncertain and full of perplexity. Last of all, he thundereth against him the heavy sentence of punishment. And now behold, the hand of the Lord is upon thee, and thou shalt be blind, and not see for a season. Where yet among the terrible thunder cracks of God's threats, we see there is hope of salvation left, if he will repent and turn unto the Lord For God so useth to reveal his wrath by his word, that yet he will not have them swallowed up of despair, whom he will have saved. The chief use of this place is, that we learn what the faithful Ministers of Christ's Church have to do in these days, where many Elymae are buzeing in the ears of Kings and Princes, to bring them from the faith, that they may at their pleasure oppress the ruder sort and the Commonalty. For we can judge the Monks and Priests none other, which deceytfully cell their trifles, under colour of God's holy name, and like the presumptuous Giants arrogate to themselves power upon heaven, who of set purpose strive against the righteousness of Christ, and the faith that maketh righteous, who impudently set light the authority of God's word, and corrupt the same with the traditions of men, who make the most plain way of salvation most intricate and unfyndable, with their infinite mazes of Monkish vows, of orders, of rules, of merits, of bulls, of pardons, and of cases reserved: who finally not herewith content, procure Princes to commit slaughter and murder, and to shed innocent blood. These must be accused with like boldness and liberty, that men may learn to beware of them, which hitherto have beguiled them with their stagelike majesty. Neither let us give ear unto them, which in this case prescribe us rules of modesty and charity, forasmuch as it is evident that many of them be incurable, and are bend only to defend their usurped tyranny, be it right, or be it wrong.  
Now remaineth the end and success of this contention, 
3 The end and success of the contention.  heavy for Elymas the deceiver, but most joyful for Sergius the Proconsul. For on Elymas falls by and by the punishment pronounced by Paul, and being stricken blind, he gropeth for one to lead him by the hand. The like we see fall out before to Ananias and Sapphira, whereby it behoveth us to learn the power of God's word. The chief thing to be marked in this place is what remaineth for false teachers and deceivers, which dare to withstand the word of God, either for vantage or honour. They are made blind for the most part, if not in body, yet it mind, and the Lord of his just judgement hath given them up into a reprobate sense, so that they are neither able to embrace the truth, nor yet to forsake and avoid manifest and known errors. Furthermore, being in God's judgement defamed, they loose the strength and aid of flesh, wherein they so much trusted. So is fulfilled that that is written in Zachary. 11. chap. o Idols shepherd that leaveth the flock. The sword shall come upon his arm, and upon his right eye. His arm shall be clean dried up, and his right eye shall be sore blinded. And there want not examples of this judgement in our days, but we want eyes to behold them. And these our Elymae are so much the more miserable, that being blind, yet they think still they see, and seek for none to lead them, but contemptuously disdain those which God offereth them. Furthermore, as this contention came to pass unprosperouslye for Elymas, so great profit came thereby unto the Proconsul, whom the Lord by this means delivered out of darkness. For he seeing the judgement of God, believed, and began to make much of Christ's doctrine. This is the peculiar property of God's children, that they acknowledge the judgements of God, & are amended by others example, 
2. Tim. 3.  where the evil and deceivers wax worse and worse. But in all this story, this thing is most comfortable, that we see the truth can be vanquished, neither with open force of Tyrants, nor subtle conveyance of the Devil. For being pressed and born down, it rises again, and by striving gathereth the more strength. Therefore let us embrace the truth, and constantly stand by the author and defender thereof, jesus Christ our Lord: to whom be praise, honour, power, and glory, for ever. Amen.   

The lxxxviij Homely.  WHEN Paul departed from Paphos, they that were with him, came to Perga in Pamphilia, and john departed from them, and returned to jerusalem. But they wandered through the countries, and came from Perga to Antioch in Pisidia, and went into the synagogue on the Sabbath day, and sat down. And after the lecture of the law and the Prophets, the Rulers of the synagogue sent unto them, saying: you men and brethren, if you have any sermon to exhort the people, say on. 
THere appear many and notable tokens of divine power and majesty, in the works of jesus Christ, but among them all this is the most notable and evident, that by the ministery of the Apostles within few years, he subdued all the world. For where it is manifest, that they were furnished with no fleshly succours, but were the lest esteemed of all men, and yet brought to pass things of such importance: we must needs acknowledge that God's power wrought by them, whereby it came to pass, that the world was brought to a new countenance, and the gentiles delivered from the errors of their old superstition, and received the true religion. This is the chief thing that we have to consider in this present voyage of Paul and Barnabas. For these two being sent forth by the appointment of God, to preach the Gospel indifferently to all Nations, they prosperously pass through all impediments standing in their way. And first coming to Cyprus, they subdue unto the kingdom of Christ, the inhabiters of a most rich Island, given to all riotousness and worshipping of Venus, and they do not only win unto them the common people, but Sergius also the Roman Proconsul, whose authority only had been enough to have resisted them, if it had been man's affairs only they had go about: and they lead about Elymas the sorcerer, a choose instrument of the Devil, and stricken with horrible blindness in triumph, so that in one conflict it appeareth man's force, and the devils sleights, were overcomen both together. Now let us see how such a prosperous beginning gave a good occasion to the Apostles, farther to spread the kingdom of Christ.  

1 Pamphilia is lightened with the gospel.  Having go through Cyprus, they pass from Paphus into Pamphilia, and came unto Perga, a City of that Region, making a great voyage both by sea and by land. And there is no doubt but that they caused the doctrine of the Gospel to shine also over Pamphilia, seeing for that end they took in hand this voyage. And this is a rare example of Apostolic zeal and industry, that although they had brought a most famous Island to the knowledge of Christ, yet they think not now to leave of, as though they had fully accomplished their duty, but hold on still, and think they are the more bound unto Christ, the more favourably they see he furthereth their beginnings. So Paul in another place, having filled all places from Arabia unto Illyricum, with the Gospel of jesus Christ, stayeth not so, but purposeth in his mind to go through Italy and Spain also. 
Rom. 15.  By which examples their slothfulness is reproved, which having yet scarce begun and given the onset, make holiday, leave of, thinking they have done very much already, and supposing it neither meet nor right that men should look for any more at their hands. But it behoveth us to continued unto the end, that we be never weary of doing Christ service, as long as we hope we may set forth God's glory, and bring any to the knowledge of salvation.  

2 john Mark faileth in the ministry of the Gospel.  But being occupied in this most holy business and travail, befalleth an heavy case. For while they are busied in training others unto Christ, they loose their companion and fellow minister, whom they had choose out of a great number. This was john surnamed Mark, son to that Mary▪ to whose house Peter came when he was escaped out of prison, as hath been declared before. This john, as hereafter shall appear in the xu Chapter, being wearied with continual travails and dangers, left them, and returned to jerusalem, whereby he not only disappointed them of his help, to whom he aught fast to have cleaved in that most godly business, but also was the occasion of a bitter contention that arose afterward between Paul and Barnabas. But because it is said he returned to jerusalem, where his mother was: it is like he pretended for his sloth, the love he aught to his mother being a widow: so that he may be judged to be of the number of them, whereof in the Gospel he is an example, which being called of Christ, said, he would first go and bury his father. The holy ghost setteth out such examples to us, not to be followed, but that we might understand there will be always slidebackes, and heavy calamities that shall hinder the course of the Gospel. For Satan who desired to syft even the very Apostles, is not idle. For although he could not pull them clean from Christ, yet he brought to pass, that they were so feared with his apprehension and bands, that they all fled from him. So we read in the uj of john, that divers thousands fallen from him at once. And Paul which now seethe Mark thus slip away, complaineth afterward how Demades embraced this present world, and when he should be brought before Caesar, how all his friends forsook him. Let no man therefore be offended at the levity and inconstantnesse of some people now a days, who having profited very well in Christ's religion, by and by give over. For both Christ and his Apostles prophesied such should come. In the mean while let these men remember that they grievoussy sin. For they forsake Christ his cause, which is a kind of denying him. Beside, they offend the weaker sort, and give occasion to them that think not well of the Gospel, and of the Christian faith, to slander it, so that by their mean the name of Christ is ill spoken of. Furthermore, they make all them that are unknown and foreigners, to suspect them whom otherwise they would secure and relieve. finally, they are authors of division, while they 'cause other to take part with them, who aught to join both hearts and hands together, to set forth the kingdom of Christ. And they offend the more grievously, the more they be of authority.  
But to return to the Apostles, let us learn by their examples what we have to do, if the like things come to pass. For, 
3 The Apostles go into Pisidia.  do they when they understand of Marks sudden departure, leave the office they are put in charge with? No. But they go through Pamphilia, & passing over the mount Taurus, come into Pisidia, and to Antioch (which sometime was also called Caesarea, as Pliny testifieth) where they preach the Gospel more earnestly than ever they did before, as the things following shall abundantly declare. We are by this example admonished, that we must not either for falsehood or sloth of other, suffer ourselves to be plucked from doing our duty. For other men's faults cannot excuse us, whose falls we must rather eschew than imitate. And because it is the lords cause that we stand in, it shall be easy for him to defend it, though but by a few, and those of no authority in the worlds sight. Yea, he many times suffereth those to fall away, of whom we hoped for most help, that thereby he might declare, how we should rejoice but in God alone. Besides this, though we be forsaken of the world, yet be we not alone. For that that Christ pronounced of himself, must be applied unto all his members. The time cometh (saith he) that you shall be scattered every, one into his own, and shall leave me alone: and yet am I not alone, 
john. 16.  for the father is with me. Yea he saith moreover: I will not leave you succourless. 
john. 14. Math. 28.  Behold I am with you unto the end of the world. Hereto belongeth that saying of David: when my father and mother forsook me, the Lord took me, 
Psal. 27.  and received me. And these things must not Ministers of the word only remember, but also Princes and Magistrates. For these also have God for the author of their vocation, who testifieth that he is in the midst of them. Wherefore if they be constant, in setting forth his glory, there is no cause they should be moved with the terrors of the world, forasmuch as they shall have God for their protector and revenger. Let private people think so likewise, that they be not dismayed at the countenance and look of the world. For the world shall perish, but the word of the Lord whereupon both our salvation and vocation is founded, 
Esay. 40.  endureth for ever.  

4 What the Apostles did in Antioch of Pisidia.  Further, let us see what the Apostles did at Antioch. Upon a Sabbath day they go into the synagogue and sit down. This Luke writeth, to show unto us, that they sought occasion to teach or preach the Gospel. For on the Sabbath days the jews used publicly to assemble, to be instructed in the law, and to make their prayers unto God. Which thing was the cause that not long after, the Apostles went into the jews synagogue at Salamine also. And there is no doubt▪ but they did the like also otherwheres, forasmuch as there was no hope for them in any other place more commodiously to teach. And they were not deceived. For when the solemn and accustomed lecture of the law and Prophets was ended, the Rulers of the synagogue supposing them to be no common people, gave them leave to speak unto the people. For they sand a message to them, saying: you men and brethren, if you have any Sermon to exhort the people, say on. And so Paul begun a singular sermon of jesus Christ, and the whole mystery of our salvation, the beginning whereof (God willing) we shall hear to morrow. At this time we have certain other things to consider, of which we will speak in order.  
First and foremost the Apostles spread not the doctrine of salvation abroad in Taverns, 
The truth must be preached openly.  among drunken blowbolles, nor yet in corners and woods among the rude and ignorant people, but they come into a public place, and openly teach the Gospel. This it appeareth they did after the example of Christ, who used himself to go into the synagogues, and to teach openly. And when he was examined by Caiphas, of his doctrine and Disciples, as though he had been an heretic, he defendeth himself by this argument only, that he taught openly in the synagogue and in the Church, and was not afraid to abide the judgement of the whole people, touching his doctrine. 
john. 18.  Which examples serve to repoorue them, which sow new opinions secretly among the people, and fly and abhor nothing so much as the light and judgement of the congregation. This one thing abundantly proveth that they are deceivers, seeing that truth desireth nothing so much as the light. Where yet we do not condemn them, which being compassed about with persecutions, exercise the duties of godly religion in secret, which thing we read was done at jerusalem by the faithful in the house of Mary, and otherwheres: so that they be ready to give an account of their faith, to as many as require the same, and not like the Anabaptistes, by stubborn silence and crafty dissimulation, delude them that go about to try their faith and doctrine.  
Then again it is no superfluous notation of time, where it is said, 
The Sabbath days must be kept holy.  they went into the synagogue on the Sabbath days. For hereby he teacheth us, that they diligently kept the religion of the Sabbath, which day it is evident, was dedicated unto God at the beginning of the world, & was diligently commended by Moses unto the Israelites. For where we be busied with divers occupations, it was necessary that there should be one time appointed, free from all cares and business, wherein we should give ourselves wholly both in body and soul to the honouring of God. Therefore God appointed the seventh day to this exercise, which he for this cause called his day, that when that day cometh, we should abstain from all other businesses and exercises. And he ordained it to be kept so holy, 
Num. 15.  that he appointed death for the breakers thereof. And in the Prophets this is reckoned for one of the most grievous offences and causes of the captivity of Babylon, that they did vnhallowe the Sabbothes of the Lord. For the which cause the son of God, although he many times reprehended the superstitious keeping of them, yet he diligently observed those things wherein the worship of God consisted. For on those days he entered into the synagogues and was present at their public assemblies and prayers. Moreover, he taught and heard others teach, and also used diligently the deeds of liberality. Which thing the Apostles remembering, they thought good also to follow the example of their master. But now a days the matter is come to that pass, that among Christians they may go for the best men, that break the Sabbothes but with handy works, toward the getting of their living, whereas a great many profane them with heinous wickedness, nor at any time do men more sin in pride and arrogancy, in drunkenness, concupiscence and riot, than on that day which aught to be bestowed wholly in the study of godly works, and eternal rest and quiet. And notwithstanding these things are openly committed, yet we still seek what should be the causes of the miseries and wretchedness of our days.  
Howbeit, 
The order of holy meeting or assemblies  where the religion of the Sabbath as touching the outward observation, consists chief in the holy assemblies which Moses calleth holy convocations. Luke declareth diligently what was done in this assembly. First, the Apostles sat down, no doubt, among the residue that were there gathered together. This is the duty of modesty and honesty, whereof regard must always be had everywhere, but chief in the Church, that nothing be done out of order and dishonestly. Then he maketh mention how the law and the Prophets were read, which was observed among the jews of a common custom, as we shall understand a little after by Paul's sermon, and by the words of james in the xu Chapter. For so Moses ordained by the commandment of God, which custom after their return from Babylon, Esdras restored again, as appeareth in Nehemias cap. 8. And Christ used none other custom, when out of the place of Esay, he taught the mysteries of our salvation in the synagogue at Nazareth. These things teach us, that in the congregation, 
Luke. 4.  the word of God comprehended in the Scriptures, aught to be entreated. For this cause Paul commends unto the Ministers of Churches the study of holy scripture, because none other voice, than such as speaketh in the scripture, must be heard in God's house. Therefore their error is enormous and absurd in that Church which declare unto the simple people most foolish trifles out of the Legends of Saints, or else urge and exact man's traditions, wherewith Christ himself out of the Prophet teacheth, 
Math. 15. Esay. 29.  that all God's religion is corrupted. Which thing as it is in these days to much frequented, ●o if at any time any place be left for the word of God, it is used to be said or sung commonly in a strange tongue, so that no profit can come to the people thereby. But touching this matter, see Paul's judgement. 1. Cor. 14. thirdly, this also is to be commended, that none of them taketh upon him to speak, before he be lawfully requested. For although of ancient custom, the interpreters and Prophets, sat next to the Teachers, yet none impudently intruded himself, so that undesired or without necessity, he would speak unto the people. Wherefore Paul and Barnabas also, although they were sent by the holy ghost, yet they think it not good to break so profitable and ancient a custom of the Church. Therefore the Anabaptistes disorder is not to be suffered, which abuse the place of Paul. 1. Cor. 14▪ saying that all men aught to have leave to speak in the Church. For Paul in that place speaketh of those, that had the gift of interpretation and prophecy, and sat with the teachers, as was even now said. But such as were no interpreters, he commandeth to keep silence. And he commandeth all things to be done decently and in order. Neither let any man object here unto me, what I think the Apostles would have done, if no man had given them leave. For who can doubt but they would then have used the liberty given them of the spirit? But forasmuch as they might use the same, and not break the custom of the Church, they must needs have been reprehended, if they would without cause have broken that custom. Furthermore, this was very well done of the Antiochians, to give leave unto men unknown and strangers to say their mind. For they would not quench the spirit, nor despise prophesying, whereof Paul elsewhere giveth warning. 1. Thess. 5. Here is chief to be observed, that they require a sermon of exhortation. For thus they express the end whereunto all doctrine and preaching in the Church is to be referred, namely that the Church be not only taught what it aught to do, but may also be provoked with godly exhortation to do their duty, and so may be builded upon the foundation of the Apostles and Prophets, and may truly close and join together under Christ their head. And hereto belongeth that commendation of holy scripture, 
2. Tim. 3.  which Paul saith is profitable to teach, to improve, to amend, and to instruct in righteousness, that the man of God may be perfect and prepared unto all good works. These things are to be observed of them, which make their sermons in the Church for ostentation sake, and are more careful for their own glory, than for Christ's. Let every man rather learn so to order all exercises of the Church, that by godly exhortations they may be builded in true faith, unto the glory of jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The lxxxix Homely.  THAN Paul stood up and beckoned with the hand for silence, and said: Men of Israel, and you that fear God, give audience. The God of this people chose our fathers, and exalted the people when they dwelled as strangers in the land of Egypt, and with an high arm brought he them out of it: and about the time of forty years, suffered he their manners in the wilderness. And he destroyed seven Nations in the land of Canaan, and divided their land to them by lot. And afterward he gave unto them judges, about the space of four hundred and thirty years, until the time of Samuel the Pro●phete. And afterward they desired a king, and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years▪ 
Now followeth it how Luke the Evangelist describeth the Sermon which Paul the Apostle that most choose vessel made to the Congregation at Antioch: and this is the first of Paul's sermons that the holy ghost would, should be put in writing, not that he judged the rest unworthy to be known, but that by this we might judge of the other, which could not be but like unto this, because the spirit of God is at all times and places, like unto itself: Howbeit, it is not without a cause that Luke chose this sermon chief of all other, so diligently to rehearse. For as this one comprehendeth in it most fully all the mysteries of jesus Christ and of our salvation: so when those of Antioch contemned it, the Apostles did that which we read they very seldom did before. For shaking the dust of from their feet upon the jews, they carried the doctrine of salvation unto others.  
Furthermore, 
The argument & par●s of Paul's sermon.  the argument of the Sermon is the same that Christ commanded the Apostles to observe. For he laboureth altogether to bring the jews from the vain affiance of the law and ceremonies thereof, unto the faith in Christ. For the better obtaining whereof he proceedeth in most commodious order. For first where he knew they gloried much in certain prerogatives, so that they thought it superfluous, to search or take any other way of salvation, he teacheth that they have nothing of themselves wherein to glory, but that they have received what so ever good quality is in them of the mere mercy of God, who for the Messiah sake, which he had promised, did vouchsafe both to save them, and also to give them those prerogatives. And thereof he gathereth that it is necessary for them to embrace that Messiah, lest they fall from the grace of God, and be deprived of all goodness. This done, he showeth that this jesus is the son of God, and of Mary the virgin, and that saviour and Messiah that was promised, and here he so reasoneth of his office, that he briefly comprehendeth all the business of our salvation, and confirmeth the same with evident Oracles of the old Testament. At length he showeth the threats of the Prophets, that as many as despised the son of God, and the salvation in him offered, might know that the horrible judgement of God, hanged over their heads. And this is the sum of all his sermon, which it suffyceth in few words to have touched, because we intend to speak more at large of every thing in his place. Now let us come to the treaty of the same.  

1 The beginning of Paul's sermon.  The beginning is short, after the manner of the Apostles, not to be suspected of any curious artifyciousnesse or conveyance. He first holdeth out or lifteth up his hand, which was a kind of gesture used in the old time to cause men to keep silence, when others were about to speak, as we shall see in places following, not so few as one. Then to make them the more attended, he calleth them by such names, as he both knew would get their good will, and also admonish them of their duty. For first he calleth them Israelites, in which name they greatly rejoiced, not only because of jacob the Patriarch, which was first so called, but because therein also were contained manifest promises of God's help and protection, as we may see Gen. 32. And he addeth: And ye that fear God, give audience, so plainly thereby admonishing them of their duty, that they might perceive they were then true Israelites, when they feared God, and obeyed his word. The brevity of the Apostles beginning, admonisheth us of two things very worthy to be known and considered. The first is, wherefore those titles serve, that we use in the beginning, when we reverently and honourably speak unto the hearers, wherein much is to be attributed to honour, even by the testimony of Paul, who commandeth us in giving honour to go one before another. 
Rom. 12.  Yet must we take diligent heed, that we nourish not the ambition of arrogant men, with a flattering tongue and meaning, which are even drunk with the pride of glorious names. But this rather we must observe, that with meet and condign names, we admonish them with whom we have to do, of their duty. Therefore the simplicity of our ancestors and elders is very worthy to be commended, who being content with the names of their office and duty only, never known what these painted and flattering titles meant. For what will't thou add unto the name of a king? that shall be more honourable or noble than it, seeing the very name alone containeth more in it than any man is able to perform? And if thou have to speak unto Christians, what canst thou devise more amiable than the name of brother, or more honourable than the name of Christian, whereby both the Priestly dignity, and Princely majesty, whereunto Christ hath advanced us, is expressed? But now a days the world is come to such foolishness, that they are judged rude and rustical, that stuff not their orations and writings with counterfeited and most p●euish and ridiculous titles, whereby they make men already not well in their wits, stark staring mad. How much better did Augustus Caesar, who thought this name Dominus, 
Suetonius Tranquillus in the life of Augustus chap. 53.  or Lord, more honourable, than sitting for a mortal man as he was? Secondly, we are taught what manner of men they should be that will hear the word of God worthily, and to their profit and utility. First they must be Israelites, which in the wrestling of temptations, must take fast hold of the word of God, and not suffer it by any adversity to be taken from them. 
1. john. 5.  Therefore is faith required, whereby the Apostle witnesseth, we overcome. Then must they be such as fear God, and tremble with great reverence at his word, as the Lord admonisheth by his Prophet. Esay. 66. For it cannot be that any can obey the word of God, but he that hath learned to think well of it. For the which cause when Moses came to talk with God, he was commanded to put of his shoes, that is to say, all beastly and fleshly affections, whereby the majesty of God useth to be driven away. Now seeing there be so few such hearers in these days, for that cause we see the word of God is so much preached in vain.  
But to return unto Paul, he addeth to his beginning, 
2 The narration.  the narration of an history, wherein the first part of his Oration is ended. And he taketh the beginning of his narration of the fathers, thereby declaring that he preached neither new God, nor new faith, but the same by the which the fathers in time past were saved. For he affirmeth that they had in deed many singular gifts, but yet nothing but that God of his grace gave them, who would have the Saviour that he promised, born of their posterity. But because they which trust in their own worthiness, can hardly acknowledge the grace of God, Paul useth a diligent rehearsal of God's benefits, which both maintaineth the grace of god, against the boasters of their merits, and also containeth manifest examples of our whole redemption. Wherefore it shall not be from Paul's purpose, if we run them all over, and expend such points as serve for our instruction.  
First he toucheth the fountain of all goodness, which is free election. 
1 Free election or choice.  The God of this people (sayeth he) chose our fathers. He calleth him the God of the people of the jews, not after the manner of the gentiles, which appointed to every Nation their peculiar God, but because that God which was the Lord and governor of all Nations, choose unto him the people of jews before all other, by whom he would be known unto all the world. 
Psa. 76.147  That this election or choice, was of his free mercy, the Scripture teacheth in every place. 
josua. 24.  verily joshua testifieth that Abraham served strange Gods before he was called. And Moses doth many times inculcate this election, that they might understand whom to thank for all those benefits that they had received. And hereto belong the things which we read in Ezechiel 16. and Amos. 3. and they take from the jews all occasion of glorying. Hereby also appeareth that our salvation, and whatsoever we have that good is, aught to be referred unto the grace of God, whereby he did vouchsafe to choose us also, before the foundations of the world were laid. 
Ephe. 1  David therefore doth well say: Blessed is the man whom thou hast choose. And if we have no goodness of ourselves, but are choose of God, 
Psal. 65.  what madness is it I pray you, to attribute salvation to our merits or works, which unless free election go before, cannot please God.  
Secondly, 
ij. The delivery out of Egypt,  he allegeth the glory and notable delivery of this people out of Egypt. For when they were Pilgrims and strangers in Egypt, God did marvelously exalt them, first by joseph, who being made ruler of Egypt, obtained favour for them, of the king of that Country. After that being oppressed with tyranny, he brought them out of the house of bondage into liberty, wi●h an high or mighty arm, that is to say, by miracles and wonders with great power. And that this was a free benefit and goodness, appeareth in this, that they were pilgrims and men most abject For what could such deserve? To say nothing in the mean season how they were polluted and defiled with the superstition of Egypt, whereby they deserved rather to be kept in bondage still, than to be set at liberty. These things contain in them a figure of our common redemption, much agreeing with this present argument. For it is manifest, we are all pilgrims upon the earth, and have here no continual dwelling place. Such therefore as we who deserved no possession upon earth, hath God lift up into heaven, yea, he hath witsafe to take as his children. He also hath delivered us being oppressed with the deadly tyranny of the devil, with his high arm, that is to say, by his son, whom Isaiah the Prophet cap. 53. calleth the arm of the Lord.  

iij. The sufferance of God toward sinners.  Thirdly, he saith, God suffered their manners forty years in the wilderness. Herein is noted a marvelous, and more than fatherly bearing and tenderness, such as no mortal man would use toward his only son, or servant most profitable unto him. This thing well appeareth, if we read the story of Moses. How often read we, they murmured against Moses, how often rose they sediciously against him, how often went they about to murder him? But to let pass the things they did against Moses, what did they not commit against God himself? They forgot his commandments and made a Calf, and changed the glory of God immortal into the similitude of an Ox that eateth hay. How often preferred they the servitude of Egypt, before the benefit of their glorious delivery? how often did they tempt the will and power of God? yet God bore with their incurable malice, although they daily deserved with new punishments to be destroyed. This might seem a wonderful meekness of God, if we daily found not the like. For what day or hour passeth, in the which we provoke not the judgement of God against us, either in words, deeds, or thoughts and wicked desires? Yet the Lord spareth us, as though he had not thunderbolts and divers other weapons at hand, wherewith to punish and strike us. 
Psal. 103.  For he knoweth whereof we be made to use the words of the Prophet) and remembreth that we are but dust. Yet lest any man might think he may hereby sin without check, let us note that this lenity of God served but hereto only, because he would not destroy the whole Nation, according to their deserts. In the mean while, he grievously punished them that were incurable, and would not repent. For none of them entered into the land of promise, but were overthrown in the wilderness with many plagues, in somuch that God neither spared Aaron nor Moses, because they also had been occasions of offence unto the people.  

iiij. The possession of the land of promise.  Fourthly, he rehearseth the inheritance of the land of promise, which God gave by lot to the people of the jews, having first destroyed seven mighty Nations. This is at large set forth in the book of joshua. And Moses diligently setteth forth that benefit of God, where he sayeth: when the Lord thy God hath brought thee into the land, which he swore unto thy fathers, 
Deut. 6.  Abraham, Isaac, and jacob, and giveth thee great and goodly Cities, which thou buildedst not, houses full of all manner of goods, which thou fylledst not, and wells digged which thou diggedst not, vineyards and olive trees which thou plantedst not. etc. Which words as they marvelously amplify the liberality of God: so they might 'cause God to be thought unrighteous and cruel, unless the causes be well considered, for the which these Nations were cast out. Moses reciteth them in other places, where he forbiddeth wandering and promiscuous lusts, incest, idolatry, sorcery, and enchantments, and such other curious arts, and addeth: Thou shalt not do after the manner of this Nation which I cast out before thee, for all these things have they done, wherefore I have abhorred them. etc. See Levit. 20 and .18. Deut. 18 Therefore for these offences these Nations were destroyed, wherewithal when the Israelites also were defiled, we read that God cast them of also: so that no man ●an in this case accuse God either of unrighteousness, or of overmuch severity.  
Fifthly, 
v. The ordinance of common weal and kingdom  he setteth forth the benefit of a common weal governed by good laws. For God did not only give unto them the land, but also judges to govern and defend them against the tyranny of their enemies. And here is to be marked a manifest error, which through the negligence of Stationers and Printers hath depraved the numbers. For it is written, that after Moses and the distribution of the land, the judges ruled four hundred and thirty years, whereas by infallible computation can be gathered but three hundred years only, which Paul was not ignorant of. For it is evident that from the people of Israel's going out of Egypt, until the building of Salomons Temple, 
1. Reg. 6.  which began in the fourth year of his reign, were but four hundredth and four score years. From these take the forty years that Moses led the people in the wilderness, and the forty years of Samuel and Saul, and as many of David, with the four years of Salomons reign, and then shall remain three hundred and six and fifty years, in the which the judges governed the common weal of Israel. In these are declared two arguments of God's goodness. For in all that time of the judges, they deserved not so few times as once to be destroyed, and yet were still saved. Moreover, when they desired a King, despising that form of common weal which was the best of all other, given them of God, God did not set over them any foreign tyrant, but gave them Saul to be their king, one of their own brethren, and one of the lest regarded tribes, lest the power of the new king should be to great and intolerable at the beginning. Yea, the Lord took in good part, and did well interpretate their inconsiderate rashness. For so he brought the kingdom to juda, 
Genes. 49.  out ofwhose Princely stock jacob prophesied that the Messiah should come. But of this shall be entreated hereafter. At this present, let us consider, that the institution of a common weal, is to be numbered among the special benefits of God. For where men naturally shun to be corrected, and yet without discipline it is impossible, to lead a quiet and safe life: it is a work of God's power and goodness, to have common weals and Magistrates ordained, which thing it behoveth them to consider, which through God's gift enjoy peace and good laws: lest while they show themselves unkind towards God, they cause God to give them Kings in his wrath, as the Prophet testifieth he did to the jews. 
Hose. 13.  But chief let Christians acknowledge their felicity, for whom God hath prepared the fruition of the heavenly kingdom in jesus Christ, the most victorious and immortal king, to whom be praise, honour, power, and glory for ever. Amen.   

The. lxxxx. Homely.  AND when he was put down, he set up David to be their King, of whom he reported, saying: I have found David the son of jesse, a man after mine own heart, which shall fulfil all my will. Of this man's seed hath God according as he had promised, brought forth to Israel, a saviour, one jesus, when john had first preached before his coming the baptism of repentance to Israel. And when john had fulfilled his course, he said, whom you think I am, the same I am not. But behold there cometh one after me, whose shoes of his feet I am not worthy to unlose. 
THe Apostle Paul in this Sermon of his, laboureth altogether to bring the jews, from their vain and superstitious trust in the law, to the wholesome faith of jesus Christ. But where they so gloried in certain prerogatives, wherewith God had adorned their Nation, that they thought they had need of none other Saviour, in the first part of his sermon, he beateth down this affiance, and teacheth that the fathers had not of their own merit, but of God's mere favour, whatsoever goodness was in them, and that for the Messiah sake, which was to be born of their stock. And hereof he leaveth to every wise man to consider, that this Messiah aught to be taken hold of and kept by constant faith, unless they will altogether fall from the grace of God, and their former dignity. Furthermore, he endeth this first part of his Sermon, with a diligent rehearsal of the old benefits of God, in every of the which appeareth the goodness and bounty of God's grace, which as it chose the fathers at the beginning, so he saved them beyond all their deserts, where he might have oftentimes cast them of, and destroyed them. And he bringeth the history unto the time of Saul, whom for this cause he chief maketh mention of that he may the easilier come unto David, whom the Scriptures call the father of the Messiah that was promised. And in this place he declareth how the kingdom was translated unto David: then by that occasion he taketh in hand the other part of his sermon, wherein he proveth that Christ is the Messiah, whose office and whole work of our redemption he setteth out more at large.  

The translation of the kingdom of jury unto David.  The translation of the kingdom maketh much for Paul's purpose. For therein appeared a singular token of God's goodness, in that he set not a tyrant over them, which so boldly dared altar the state of their common weal, but when he was go, gave them a very good king, the father of the Messiah promised, yea vouchsafed to turn their folly and rashness otherwise than they deserved, to their commodity. And that God's benefit might the more appear, he reciteth a praise of David pronounced by God himself. Howbeit, we have somewhat to say, both of saul's putting from the kingdom, and of David's placing in his room (which things it is like Paul discoursed more at large) because they serve greatly for our information. And first, for that no man shall think that God delighteth in transferring of kingdoms from one to another, like a tyrant: the holy scripture must be perused, which very diligently rehearseth the causes why Saul was rejected. The chief of them was, the proud contempt of God's word, which made him more desirous of his own glory, than of Gods. Hereof we have examples in the first of Samuel cap. 13. and .15. Upon this followed monstrous and horrible deeds. For he did not only attempt to persecute David whom he saw God allowed and liked, but also went about to put jonathas his own son to death, and murdered the Priests of God most cruelly. Furthermore, he seeketh counsel of a witch, and showed the token of a reprobate mind, even in the end of his life, by kill himself. This example is very notable, which all men, but chiefly such as bear rule and office, aught often to consider, that they may understand how both their own wealth, and the wealth of their common weals, depend upon God only, and therefore let them give ear unto the word of God, let them set forth his glory, and serve him (as David saith) in fear, 
Psal. 2.  and reuere●●●y and humbly kiss the son of God jesus Christ, whom he hath appointed king of kings. But because Kings and Princes count it but a sport now● a days in contempt of god's word to turn all upsetdown, at their pleasure, no man must marvel, that they & their kingdoms so miserably perish. For of Christ it was prophesied: the nation and kingdom that will not serve thee, shall perish. 
Esay. 60.   
But let us see David, 
The praise of David.  whom God adourneth with a notable commendation, which Paul gathereth partly of the lxxxix Psalm, and partly of the xiij Chapter of the first book of Samuel, and he addeth nothing unto the word of God, but that he calleth him the son of jesse, who was a Bethlehemyte, and a man of a base and poor estate, and which got his living by cattle and grazing, as the Scripture declareth. This maketh for the setting forth of God's goodness, who would promote a man of base degree, and the youngest of all his brethren, to so high a dignity, and also warneth them not to glory overmuch in David, seeing he was so exalted, through the mere grace of God. And surely if we will credit David himself, he is content to confess the same. For when he herded the promises of God touching the Messiah that should be born of his stock: we read that he cried, what am I o Lord, or what is my house, 
2. Sam. 7.  that thou shouldst so greatly advance me. etc. Moreover, as we said, Saul was put out of the kingdom because of his great pride, contempt, & disobedience toward God: so David is commended chief for that he fulfilled all the will of the Lord. Whereof may be gathered a general doctrine, that they are chief allowed of God which frame themselves to do his will. For God is not delighted in sacrifices, 
1. Sam. 15.  so much as in obedience.  
Howbeit, some would ask in this place, 
How David is said to have fulfilled all the will of God.  how David did all the will of the Lord, considering he defiled himself with adultery and manslaughter, and being overcome with pride, took a general muster of his people, contrary to the will of God. But hereto it may easily be answered. First, when David herded he should be the father of the saviour promised, he took hold thereof by constant faith, and therefore he could not displease God, having him in whom God was pleased. Then out of this faith sprung all those virtues, wherein it is plain, God is delighted. For this faith made him humble, & greatly to esteem the benefits of God, as even now was said. This faith when at any time he fallen through infirmity, rayred him up again, and provoked him to repentance. This faith made him to love and desire the word of God, 
Psal. 19  so that he preferred it before the honey and the honey comb. It was also a work of faith, that he patiently could abide when he was rebuked by the word: yea, he declared himself to be obedient to suffer whatsoever was enjoined him because of his sins. For when he heard that Nathan the Prophet threatened him with the sword and with civil wars, he did not lightly shake him of, nor accuse him of sedition, but was contented thus only to answer: I have sinned against the Lord. And it was not the saying of a sluggish or lumpish mind, but of one heartily sorrowful, and desiring to have his offences forgiven, as we may see in the lj Psalm, which he made even at that very time. And the thing itself declareth he nothing dissembled. For when by his son he was driven out of the City and kingdom, he said unto Zadocke the Priest which brought him the ark: Carry the Ark of God again into the City. If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and the Tabernacle thereof. 
2. Sam. 15.  But and if the Lord thus say, I have no lust unto thee, behold here I am, let him do with me, what seemeth good in his eyes. An argument of like mind it was, that he did not only patiently suffer Semey railing against him, but by his authority defended him, that he had no hurt. 
2. Sam. 16.  Where God also gave him liberty, of three plagues to choose whether he would, he answered: I am exceedingly troubled, let us fall, I pray you into the hand of the Lord 
2. Sam. 24.  etc. Furthermore, as the Angel strake the people with grievous pestilence, he said: It is I that have sinned, and I that have done wickedly. But these sheep what have they done? Let thy hand I pray thee, be against me and my father's house. What can be more modest than this mind, what more godly, more tractable and meek? To say nothing in the mean while of those duties and loves which he showed toward Saul, so many ways injurying him. With these things if a man compare the mind of Saul, boiling in ambition, pride, envy, hatred, wrath, contempt of God, and outrageous stubbornness, he shall easily perceive what difference was between them. These things serve for the instruction of all men. For they teach us what manner of men they aught to be, who desire to please God. For if they embrace jesus Christ with true faith, and desire to fulfil his commandments, it shall come to pass, that the offences they have made through the infirmity of the flesh, shall by Christ's merit be supplied, and if they fall into any sin, by repentance & through guiding of the spirit, they shall rise up again.  

The second part of the Sermon teaching how jesus is Christ.  Moreover, Paul taking occasion of the story of David, passeth to the second part of his sermon, wherein he declareth that jesus whom the Apostles preached, is the promised Saviour, for whose sake God in times past did so benefit the fathers. And because he knew he had to do with the jews, the most grievous enemies of Christ, he proveth it by many and strong arguments, of the which there are three contained in this place, which we will in order treat of.  

i. jesus is born of the seed of David, according to the promise.  The first is, where he saith, he shall be born of that stock, whence the Prophets said he should come, that is to say, of the seed of David. But it would be long to recite all the promises, yea, superfluous, considering they were so common and rise, that the Messiah was commonly called the son of David. Yet if any man desire more, let him read the things written, 2. Sam. 7. Psal. 132. Esay. 11. jerem. 23. etc. That Christ was born of the seed of David touching his manhood, matthew and Luke prove by a diligent Genealogy or Pedigree. And here we have to mark, that he saith, this Saviour was raised up according to the promise. This part teacheth us that he was given unto us also, according to the mere grace of God, and that it is to be attributed to no merits of man, that God hath sent his son to be our Saviour. For that the promise was made of favour, David himself confesseth, as erewhile we saw. And if any man attribute this unto David's modesty, he shall be convinced by the promise that we read was made to our first fathers, who had deserved death, 
Genes. 3.  and fled away to hide themselves from God. And christ himself truly referreth all this salvation to the grace of God, where he saith john. 3. So God loved the world that he gave his only begotten son. etc. Which words the Apostle expoundeth & writeth: Herein is love, not that we loved God, but that he loved us. etc. 
1. john. 4.  Here also appeareth the infallible truth of God, which must be extended to all promises, that we may herein fet firm comfort in all kind of temptatio●s. For he that would not deceive us, when his sons death lay upon it, how should he in other things deceive us?  
The second argument is, 
ij. jesus had a forerunner, as was foreshowed.  that he sayeth he shall come in such sort and wise, as the Prophets prophesied the promised Messiah should come. For he had a forerunner, such as is described. Esay. 40. Malach. 3. and .4. Chapters. That was john which preached the baptism of repentance, whereby he prepared the minds of men duly to receive Christ. Mark the Evangelist useth the same argument, where he writeth, the Gospel of jesus Christ began, as it was foretold by the Prophets. In the mean season it is worthy to be observed, that it was necessary to have a forerunner, who by repentance, which he declared both by preaching and sacraments, should prepare a people unto Christ. This proveth the corruption of our nature, whereby it comes to pass, that we cannot attain to salvation, except we be wholly changed and regenerated. Furthermore, it confuteth them which think that Christ's doctrine is the seed of licentious living, seeing none cometh unto him but he that is worthily prepared by true repentance. But because we have already often entreated hereof, and have fresh occasion still offered to speak of the same, it shall suffice briefly thus to have noted it.  
The third argument he taketh of testimony. 
iij. The testimony of john Baptist concerning Christ.  For he allegeth the testimony of john, not for that Christ's cause consists or stayeth upon man's testimony, but for that john was of such authority among the jews, that he was commonly taken for a Prophet, as may be seen Matthew. 21. and in josephus which saith, that the death of john was cause of the overthrow that Aretes gave unto Herode. 
josephus in his xviij book of antiquities cap. and Eusebius Caesariens. reporteth the same out of him in the first book of his ecclesiastical history and xiii. chap.  In which sense Christ in another place useth his testimony john. 5. This man (sayeth Paul) where some thought he was the Messiah, to put the people out of all suspicion, sayeth: whom think you that I am? I am not Christ, for behold, there cometh one after me. etc. These things are more at large declared in john. 1. Luc. 3. and Math. 3▪ Chapters. Herein is declared what the property of the people is in their judgements of God's servants. For either they attribute to much unto them, or utterly contemn them, for mean is there none. For they that at first thought john was the Messiah, suffered him not long after to be the pray of a most cruel tyrant. Example whereof we shall see in those of Lystra in the next Chapter. john teacheth us by his example, what trustynesse the godly aught to use in setting forth the glory of Christ. For they dandle not the dullness and folly of the people, thereby to have themselves the more magnified: but that Christ may have his whole glory, they use to abase themselves, and to think themselves the worst of all other. Yea, they think their glory consists in this, if by their mean jesus Christ may everywhere be glorified. And if john which was the holiest man that ever was born of a woman, be no body in comparison of Christ, who then perceiveth not that the whole praise of our redemption is to be ascribed to Christ alone? The example of Peter and john have declared the same, whereof was spoken in the third and tenth Chapters. It is our duty to trust in Christ only, and to acknowledge him to be the Saviour that was promised in the beginning: to whom be praise, honour, power, and glory, for ever. Amen.   

The. lxxxxj. Homely.  YOU men and brethren, children of the generation of Abraham, and whosoever among you fears God, to you is this word of salvation sent. For the inhabiters of jerusalem and their rulers, because they knew him not, nor yet the voices of the Prophets, which are read every Sabbath day, they have fulfilled them in condemning him. And when they found no cause of death in him, yet desired they pilate to kill him. And when they had fulfilled all that were written of him, they took him down from the tree, and put him in a sepulchre, but God raised him again from death the third day, and he was seen many days of them, which came up with him from Galiley to jerusalem, which are his witnesses unto the people. 
THat that all the Scripture both of the old and new Testament with one consent declareth, that same in this sermon Paul both plainly and constantly teacheth, namely, that jesus Christ is the only redeemer and saviour of mankind, in whom alone we have blessing, righteousness, salvation, and life. But because he had to do with the jews, whom he knew still withstood Christ with great obstinacy, therefore he handleth this cause with great gravity. And first he proposeth three arguments to prove the same, unto these he adjoineth other which he so putteth forth, that therewithal he also answereth those objections which might pull the hearers from embracing the faith in Christ. For first he testifieth that Christ pertaineth unto them, lest any man might think he spoke of a matter pertaining nothing to the purpose. Then he putteth the offence away that men might take, because Christ suffered on the cross. And last of all, he allegeth and constantly proveth the resurrection of Christ, which is the chief argument of his godhead. We shall speak of each of them in order, as much as God shall permit us.  
Ye men and brethren (saith he) children of the generation of Abraham, and whosoever among you fears God, 
The Gospel aught first to be preached to the jews  to you is the word of this salvation sent. This is a grave little preface, wherewith he means to provoke them to think that the doctrine of Christ belongeth unto them. For it is like there were divers in those days, which thought it unfitting for their profession, to have aught to do with controversies rising about faith and religion, such as are now a days everywhere to be seen, who by this opinion go about to purchase to themselves great praise & glory. But Paul denieth this, & that he might the more easily persuade them the truth, he calleth them by a worshipful name and title. For besides that, after the common usage he calleth them Men and brethren, he addeth thereunto, children of the generation of Abraham: in which name by reason of the covenant and promises of God, he knew they greatly rejoiced. Yet that they should not think the prerogative of the Nation sufficient, he admonisheth them also of their duty, where he saith: and whosoever among you fears God. For by this means he teacheth them, that they are then the true and right children of Abraham, that join unto outward profession, the fear of God and sincere study of religion, whereof Christ also in the eight of john disputeth. Then he proceedeth, saying: To you is the word of this salvation sent. As though he should say: If you will be taken for the children of Abraham, and the sincere worshippers of God, you must by no means despise the doctrine of salvation, which is offered unto you, by the singular benefit of God. Yet Paul speaketh not this in such meaning, as though he thought the gentiles still excluded from the fellowship of salvation, whom the holy ghost had appointed him to call. But he hath a respect unto the counsel of God, who as he set forth the promises of Christ unto the fathers of the jews, and called them out from others, as a peculiar people unto himself: so would he first have the salvation given us in Christ, preached unto them, as Christ in the Gospel evidently testifieth, when he first sent out the Apostles, 
Math. 10.  forbidding them to go into the way of the gentiles. But when the veil whereby the gentiles were divided from the jews, was removed away by the death of Christ, then also was the door opened unto them, that being made the children of Abraham by faith, they might enter into the same inheritance of salvation with the jews. Therefore Paul admonisheth the jews of the prerogative that God did give them, lest they should unadvisedly reject the knowledge of Christ, as nothing appertaining unto them. And this example of Paul aught all Ministers of the word to follow, remembering that they must so preach the word of God, that the hearers must understand how the things spoken do belong unto them. For except they so do, the word of God shall strike their ear, like a song whose sound is in vain, as we read in Ezechiel the xxxiij Chapter. So therefore let them inculcate the commandments of God, that all men may be assured that the observation thereof belongeth unto them. So let them preach the judgements of God, that they that commit the like, may know they have to look for the like. For than is the word of God rightly divided and cut, when every body may learn thereby to take what serveth either for their instruction, consolation, or erudition. Furthermore, it is a singular praise of the Gospel, that it is called the word of salvation, in the which sense the Angel spoke unto Cornelius, as we before saw: Simon Peter shall speak words unto thee, through which thou and thy house shall be saved. etc. Let it suffice here to admonish thus much: that their ingratitude is very enormous, which rail at that word, and that they are the greatest enemies of their own salvation of all other.  
From hence Paul cometh to the slander of the cross, 
He answereth the slander taken by the cross.  which he diligently putteth away, because they that were ignorant of Christ's mysteries, were offended with Christ's death, not without a great cause. And chief it seemed an heinous matter, that the Priests at jerusalem were the authors thereof. For jerusalem was the sea of religion, priesthood, and doctrine, and from thence, according to ancient Prophecies, 
Esay. 2.  was the word of salvation looked. Wherefore it could not choose but seem a great absurdity to acknowledge him for a Saviour, whom the chief of jerusalem put to the death of the Cross, as a schismatic and a deceiver, and to embrace that doctrine that was not received at jerusalem. For such was the authority of the holy City (for so the Prophets called jerusalem) that many thought it impossible for them to err in matters of faith and religion. But Paul so answereth this offence, that he teacheth the example of that City, is rather to be avoided than to be followed, lest they might offend God through like ingratitude and impiety. And there be four things which he bringeth to this end.  

i The priests were ignorant of Christ and the scriptures  First he saith: they that dwelled at jerusalem, and their Rulers, because they knew him not, condemned him. Therefore he saith ignorance was the cause of their so heinous an offence, as also is said. 1. Cor▪ 2. Who will think it a thing worthy to be followed, when he heareth men sin of ignorance? And yet this is not to be counted such ignorance, as excuseth the deed. For they are said also to be ignorant of the scriptures, yea, of those common Scriptures, which used to be read every Sabbath day. But it is a foul thing, and not worthy to be pardoned, for a Priest to be ignorant in the Scripture, 
Mala. 2.  considering God commandeth to search the knowledge of the law at his hand. Furthermore, he taketh from them a great part of their excuse, 
john. 5.  in that Christ admonished them to search the scriptures. But Paul in another place saith, that this was the only cause of their ignorance, for that they were occupied in reading Moses and the Prophets, without the help of Christ. For this was that veil, that was the only cause that they could not see Moses face, 
2. Cor. 3.  that is to say, the true meaning of the law. Seeing therefore they were blind guides (as Christ also calleth them Math. 15.) they are not to be followed. We are here taught, that we must not always cleave to the judgements and examples of notable men, but rather try and examine all things after the rule of the Scripture, afore we imitate them. For if they were so foully deceived, which had the greatest dignity among the people of God by his appointment, what shall we hope of others? They are also confuted, which when we bring forth the word of God, bring us the examples of Princes and great estates. For the question is not what men do, but what is done, according or contrary to the word of God. Moreover, we are taught that the reading of the Scripture never so much prevaileth not, if we well understand not the meaning of the Scripture. Moses & the Prophets were read of ordinary among the jews in all their synagogues. But whereas they were deceived in the affiance of their own righteousness, they known not the end of the law, which was jesus Christ and being ignorant thereof, they fulfilled the Scriptures, presumptuously putting him to death, whom Moses & the Prophets did prophecy should be their saviour. We see the same hath come to pass these many years in the papacy or Popedom. The unlearned Monks and Priests read and sing the holy scriptures. Yet Christ whom the scriptures teach, is despised of a great many: and Antichrist is worshipped and glorified, whom the scriptures with one consent warn us to beware of. And other cause of so filthy an error is there none, than for that men being puffed up with a jewish affiance of their own works, are not able to see the righteousness of Christ while they go about to set up their own righteousness. See Rom. 10.  

ij. The Priests fulfilled the scripture●.  Secondly, he allegeth the authority of God's providence, declaring that for this cause no man aught to be offended at the death of Christ, because he suffered nothing, but that the Prophets, to whom the holy ghost long before revealed the counsels and ordinance of God, prophesied he should suffer. Wherefore the Priests when they understood not the scripture, yet they fulfilled them, in that they presumed to condemn and put Christ to death. And it is no doubt but Paul in this place, brought forth the oracles of the Scripture, which are extant everywhere touching Christ's passion. In that he saith the Prophecies were fulfilled by the wicked enemies of Christ, we learn that the very wicked also are the instruments of God, by whom oftentimes he useth to bring his ordinances and devices to pass. And yet they are not therefore to be excused, because they do that that God will have to b● done. For where they like Bedlams rage's in impiety against God, and go about to hinder, and not to set forward his ordinances, they are in the fault, and God is to be praised and glorified, which can moderate and order their audacity and boldness so well. Also his invincible power and infallible verity appeareth in these examples. For if his devices take effect through the mean of his very enemies also, then must they needs stand fast for ever. Therefore they whose infirmity is feared with the cruel devices of the Princes of this world, let them seek comfort hereat.  
But whereas it might notwithstanding be objected that it was scarce credible, that God would appoint him to be our Saviour, 
iij. Christ was put to the death of the cross innocently.  who was made away by so slanderous a death, and such as was cursed even by the law: therefore in the third part he proveth he was innocent and guiltless, and showeth that his kind of death must not be so much considered, as his cause: when they found by him (saith he) no cause of death, yet desired they pilate to kill him. These things might have been declared more at large, as it is like Paul did, because he spoke unto them which suspected all Christ's doing. Let it suffice us to hold fast the scope and end of Paul, that is, how no man aught to be offended at Christ's death, which he suffered being an innocent, forasmuch as many times the holiest men of all, use to be put to death, both unworthily and unjustly. Also the true use of Christ's innocency must be well weighed which consists in the purgation or cleansing of our sins. For if Christ had not been free and clear of all sins, he could never have been able to have satisfied for our sins. For how can he make others clean, that is himself unclean? Or how should one being indebted himself, pay other men's debts? Therefore it behoved Christ should be innocent, that we might know how he who had deserved no death for his part suffered death for us. Esay maketh mention hereof, where he expoundeth the mystery of our redemption, cap. 53. And hereto belongeth that saying of Paul: God made him to be sin for us, which knew no sin, 
2. Cor. 5.  that we by his means should be the righteousness which before God is allowed. And this is the chief cause why the Evangelists be so earnest in setting forth the innocency of Christ. Then if none aught to be offended with Christ's death, because he suffered innocently, 
Rom. 8. 2. Tim. 2.  by the same reason the unworthy and unjust slaughters of the Saints aught to offend no body, whereby they are made partakers of Christ's cross, to th'end to be glorified with him.  
Fourthly, 
iiij. The priests enterprises could not hurt Christ.  lest any man should think that Christ was overcome by the force or power of his enemies, and therefore should deny that he were a saviour or revenger, he teacheth that he received no loss or harm, by the wicked enterprises of the Priests. They performed all the things which were prophesied of him, while they killed him on the Cross, and pierced his side with a spear, and at length took him down from the cross and laid him in a sepulchre. But for all this he was of never the less power or glory. For God (as he foreshowed) raised him up from death, so that now he liveth for ever, in a glorified body, where they envy him this miserable and corruptible life. But let it here offend no man, that Christ's burial is permitted to his wicked enemies, the honour whereof the Evangelists ascribe to his faithful disciples joseph and Nichodemus. For Paul here speaketh how they were not contented with his ordinary burial, but caused the grave-stone to be sealed with Pylates signet, and got soldiers to watch him, and forcibly to keep him down in his grave, thinking that they of their own power had killed him upon the cross, and were ignorant that he laid down his life of his own voluntary. 
john. 10.  This diligent description of his burial, maketh for the more certainty and truth of his resurrection. For thus it appeareth there could be no fraud or deceit in the matter, and that it was a false rumour that the Priests caused to be raised by the soldiers, being well bribed with money, that his Disciples came and stolen away his body. In the mean season we may take a general comfort hereof, that the enemies of Christ fight against him in vain. The same may also be applied to his members. They have many and cruel enemies. Yet howsoever they rage they have no power upon the bodies, not not so much as upon the hear of the faithful, unless God permit it. Yea, although they have power to take away our lives, yet have they no power to take away the glorious resurrection of our bodies, nor the fruition of heavenly life, which Christ hath prepared for those that be his. Let us therefore in times of persecution comfort ourselves oftentimes with these meditations.  

The resurrection of Christ is proved.  Moreover, where Paul is come to the resurrection of jesus Christ, he maketh a diligent assertion and proof of the same, because thereby the divine Majesty of Christ is most evidently of all others declared, and in the same, (as saith the same Apostle. 1. Cor. 15.) consists the chief hope of our redemption and salvation. And for because he knew many denied the same, therefore he allegeth divers witnesses thereof. He was seen (saith he) many days of them which came with him from Galyley to jerusalem, who are his witnesses unto the people. He speaketh of those which the Euaungelistes say accompanied Christ, in his last journey, of whom it appeareth there was no small number, 
Luc. 10.  because Christ appointed seventy of them to prepare the way for him by preaching. What if we think that they were of those five hundred, 
1. Cor. 15.  unto whom Paul saith, Christ appeared after his resurrection. verily, whosoever they were, their faith is worthy to be praised, in that they were bold, to bear Christ witness against so many of his enemies. And he produceth these men before the Apostles, not that their dignity so deserved, but because their credit was less suspected with the Infidels, and for that they should not think, but Christ had more witnesses of his resurrection, than the Apostles. Then strait way he allegeth the testimony of the Apostles with great gravity, whereunto he also joineth the Oracles of the Prophets, whereof shall be spoken in the Sermon following. In the mean while it becometh us to acknowledge the goodness and truth of God, which would have the things wherein our salvation chiefly consists, so certain and undoubted. Let us therefore embrace our saviour with constant faith, who rose again from death, conquered the tyranny of death, hath restored us to the liberty of the sons of God, which is the only begotten son of God, jesus Christ, the true and everliving God: to whom be praise, honour, power, and glory for ever. Amen.   

The. lxxxxij. Homely.  AND we declare unto you, how that the promise which was made unto the fathers, God hath fulfilled unto their children, even unto us, in that he raised up jesus again, even as it is written in the first Psalm: Thou art my son, this day have I begotten thee. As concerning that he raised him up from death, now no more to return to corruption, he said on this wise: The holy promises made to David, will I give faithfully to you. Wherefore he saith also in an other place. Thou shalt not suffer thine holy one to see corruption, for David after he had in his time fulfilled the will of God, fallen on sleep, and was laid unto his fathers, and saw corruption. But he whom God raised again, saw no corruption. 
Paul in the second part of his Sermon which he made in the synagogue at Antioch, teacheth that jesus whom the Apostles preached, was the true son of god, and that saviour of mankind, that was promised, for whose sake God so benifyted the fathers. Because of the jews, he handleth this matter very gravely, and proveth with firm and strong arguments, that which he goeth about to teach. For he declareth both the stock of jesus Christ, and the manner of his coming, is agreeable with the Oracles of the old Prophets. Then he allegeth the testimony of john, who was of such authority with the jews, that it was not lawful to speak against him. But where he known the cross of Christ was their greatest stumbling stock, he showeth that the Prophets foretold thereof, and that it was no derogation to Christ, because he rose again from death, despite of his enemies. Moreover, when he cometh to speak of the resurrection, he defendeth the same most diligently, and at large, both because the same is a most evident argument of jesus Christ's true divinity, and also because the chief hope of our resurrection dependeth thereon. And first because it should not seem that none known and testified hereof but the Apostles, he produceth Galyleyans for witnesses, who also saw Christ, after he was risen again from death. And now he joineth to their testimony, the Oracles of the Prophets and Apostles. 
1 The testimony of the Apostles concerning christ and his resurrection.   
He allegeth the testimony of the Apostles, speaking as in the name of all the Apostles. We preach unto you (saith he) the promise made unto the fathers, ho● God hath performed the same unto their children, that is to say, to us, in that he raised up jesus again. etc. And no man must take such a grave saying of the Apostle, as insolent and arrogant, both because Paul useth it, and Christ ordained the Apostles to be his witnesses, and also for that he and Barnabas took this present embassage in hand by the special commandment of the holy ghost, as was declared in the beginning of the chapter. Therefore he setteth forth the commandments of the Apostleship committed unto him plainly and with worthy gravity, whereof this is the sum, how God gave unto their posterity all that before times he promised unto the fathers. After which sense and meaning, in the second Epistle to the Corinthians the first chapter, he saith: for all the promises of God by jesus Christ are yea, and are in him. Amen, that is to say, are by him fulfilled. So that it appeareth they are greatly deceived which glory in the promises and grace of God, and yet reject Christ, in whom only they are ratified unto us. For whatsoever things appertain to the salvation of mankind, they are given unto us in him. For in him is that righteousness, 
1. Cor. 1. john. 1. john. 14.8. Rom. 8.  which defendeth us before the judgement seat of God. He is made unto us of God wisdom, satisfaction, redemption, and sanctification. In him is life. He is the way, the truth, and the light. In him is given us the spirit of adoption, by whom we cry Abba, father. By him we are made heirs and partakers of the kingdom of heaven, as he saith himself: I appoint unto you a kingdom, as my father hath appointed unto me. etc. Again: 
Luke. 22.  Father I will that they which thou hast given me, be with me, where I am. 
john. 17.  And although these things for the most part were accomplished upon the altar of the cross, even when Christ being ready to yield up the ghost, said, it is finished: yet in his resurrection chiefly appeareth the effect of them. For thereby, he testifieth that the sting of death is made blunt and broken, 
1. Cor. 15.  and that therefore death is spoiled and disarmed as Paul teacheth at large. Therefore the Apostle now maketh mention of them, after he had begun to speak of the resurrection. But here are certain things diligently to be observed, before we go from this place.  
First we preach (saith he) the promise made unto the fathers. Ergo, the Apostles are Authors of no new and strange doctrine, 
The doctrine of the Apostles is not new.  but teach that way of salvation, which was once promised by God unto the fathers. For this cause Christ allegeth the testimonies of Moses and of the Prophets. 
john. 5. Luc. 24.  And Peter heretofore said, that all the Prophet's bore witness of Christ. By these is proved the worthiness of our faith, & the certainty of our salvation got by Christ. Moreover, here appeareth the difference between us and the fathers of the old Testament. That salvation was promised unto them, which is performed to us in Christ. They also looked for the fulfylling of that which we believe is fulfilled. Furthermore, they had certain figures and tokens of their redemption to come, whereby to exercise and feed their faith: But God hath prepared for us sacraments and seals of our redemption and salvation, which are accomplished and finished. 
Math. 13.  To conclude, our eyes see, and our ears hear that which the holy fathers in times passed greatly desired to see and hear. As these things confirm our faith: so they aught to stir up our minds to be thankful, that we seem not ingrateful to despise the salvation given us, the hope and expectation whereof, kept the fathers in times passed, in all kind of dutifulness, 
The truth of God's promises.  in the middle of all their adversities.  
Furthermore, the truth and infallible trust of God's promises, may herein be seen. For he so performeth the promises made to the fathers unto their children, that he rather would have his son live poorly and not regarded in this world, and at length to suffer shameful death, than to break his promise. Where also other circumstances are to be considered of us, all which, it appeareth to agreed with the promises of God, & the Oracles of the Prophets. For at the time promised, 
Dani 2. Gone 49. Gene. 3. Esa. 7. Mich. 5.  the son of God came to take flesh upon him, when now the fourth Monarchy flourished, and when the Sceptre was taken from juda. He was also born of a woman, his mother yet remaining a Virgin. The place where he was born was Bethleem, foreshowed by the oracle of the Prophet. The miracles wrought by him, were such as Esay said should be done in his kingdom. cap. 53. As touching his death and passion, resurrection & ascension, what needeth to speak, seeing that in them is fulfilled according to the letter, all the things which are read. Psal. 22.41.68. Is. 53.63. Of the effect of these things, which God sometime promised by his Prophets, we spoke before. It is truly therefore said of Paul, that God hath performed whatsoever things were in times past promised to the fathers. Here aught we to fet arguments of consolation in our temptations, that we doubt not of God's promise in performing of his help and favour, who we hear hath so faithfully performed those things, which could not be performed, but by his son, sent into the world, and into the darkness of death.  
But let us return unto Paul, which confirmeth by the Oracles of the Prophets, that which he spoke of Christ with so great authority. 
2 The testimonies of the Prophets, of Christ, and his resurrection. Psal. 2.  Among which the chief place is attributed to David, who in the first Psalm (which now a days is counted the second) he saith prophesied of Christ. And he bringeth one verse of the Psalm only, yet so as he calleth to their remembrance the whole Psalm, which though some go about to expound of David, yet in deed it containeth a manifest prophecy of the kingdom of Christ, forasmuch as divers things therein can by no means be applied unto David. For the Prophet by suggestion of the spirit, showeth that Christ shall have many and cruel enemies, desirous to overthrow his kingdom, and to pull down all his authority, but their enterprises shall be in vain, because Christ shall overcome them all. The cause of all which he allegeth to be God's decree, saying: Thou art my son, this day have I begotten thee. Ask of me, and I will give thee the gentiles for thy inheritance. Paul expoundeth this place of Christ's resurrection, because that hereby God openly declared him to be his son, even when his wicked enemies chief conspired against him. For not long before he heard those blasphemous words: If thou be the son of God, come down from the cross. If he be the king of Israel, let him now come down from the Cross, and we will believe him. etc. Yea, being compassed about with the cruel terrors of death, he cried out: My God, my God, why hast thou forsaken me? And shortly after he was so closed in his grave, that pilate the Roman Precedent in the emperors name and authority sealed the grave stone with his ring, & set soldiers to watch it, that he should not rise again: who would then have thought he had been the son of God, upon whom the wicked had such authority? But even the same day God begat him, that is to say, declared him to be his son, whom yet otherwise he begat from everlasting, and yet now seemeth he to forsake him & cast him of. For when his wicked enemies said: If thou be the son of God, come down from the cross: he would not have him come down, but did that that was more in raising him up again from death, so that by their own words he condemned them for wicked, and showed in deed that jesus Christ is his son. 
The resurrection declareth the glory of the sons of God.  We have furthermore to consider that the holy ghost proveth the kingdom of Christ, and his divine majesty, chief by his resurrection. For Paul in another place, speaking of Christ, saith: who was declared to be the son of God with power, according to the spirit that sanctifieth, 
Rom. 1.  in that that he rose again from death. For when death was overcome, it appeared unto all men, that the Devil also, which was the Lord of death was overcome, which victory was not a work of man's power, but of God's majesty. This thing must also be extended unto Christ's members. For where both he that sanctifieth, and he that is sanctified, are all one, our glory also which is due to the children of God, shall appear at length in our resurrection. We cry now also Abba father, and carry the pledge of salvation in our hearts, which is the holy ghost, and be even now the children of God, but yet it appeareth not what we shall be. 
1. john. 3.  But we know that when Christ appeareth at the later day, we shall be like unto him. This is the cause that Christ calleth that day the regeneration Math. 19 not because we are then first made the children of God, but for that they that seem in this world to be forsaken of God, & envy, shall at that day be declared to be the children of God, See Wisdom. 5 Let us herewith comfort ourself in adversity against the unjust judgement that the world hath of us, and casting away the desire of earthly glory, let us aspire to the glory to come, which is heavenly.  

The place of Esay. 55.  Secondly, he produceth Esay, by whom God speaking amongst other things, of the benefits that he would give us in Christ, saith: I will make an everlasting covenant with you, even the sure mercies of David. Furthermore, Paul following the common translation of the Greeks, expoundeth this word mercy, by this word holy, & not unaptly, because he means Christ, upon whom only depend all the promises of God, made in times passed to David and to the fathers. This therefore is the sense: I will give unto you that holy one, that is to say, that saviour, which I sometime promised unto David, and in whom he put all his hope & trust. He applieth the whole place to the resurrection of Christ, taking his argument of the perpetuity of the covenant, as though he should say. God made an everlasting covenant with David, and promised that the same should remain for ever unto his posterity. And it is certain that that covenant is grounded upon Christ, whom the Scriptures everywhere call the son of David. Ergo, Christ also must be eternal and immortal. For the covenant could not be eternal, unless he also were eternal and incorruptible, in whom the same is made, and which is the only mediator thereof. It followeth therefore that it was necessary, that Christ should rise again from the dead, and being raised again, should after that suffer no more corruption. Here by the way it is to be observed, 
Christ is but once only offered.  how Christ must die but once. And then it followeth, that he must be but once offered for sin, forasmuch as without shedding of blood, there is no forgiveness of sin. See how copiously Paul handleth this matter. Heb. 9 and .10. Whereby the sacrifice of the Mass is so overthrown, that it is marvel how there should be any among Christians so void of shame that can go about to establish and defend it.  
The third testimony he allegeth out of the xuj Psalm, 
The place of the xvi psal.  which we see Peter also used in his first sermon at jerusalem, and even in the same sort and wise. Also he proveth that that place cannot be understanded of David, but only of Christ. For thus he reasoneth. David sayeth: Thou shalt not suffer thy holy one to see corruption. But it is manifest that David finished the course of his life after the manner of other men, and after he had ended his life, fallen on sleep, and mouldered to dust. Therefore David speaketh not of himself, but of Christ, which he knew should be born of his stock. For before he suffered corruption, he rose again the third day in his glorious body. So Paul in few words comprehendeth all the mysteries of Christ, and showeth that it is he, of whom the Prophets everywhere have spoken. Furthermore, before we make an end, 
The state of the dead.  let us observe the phrase of speech where he saith that David after he had served his age or time. This thing teacheth us both our duty, and condition, and state, admonishing us that mutual charity is required of us, as long as we live in this world, but after we are taken out of this life, that we are quit of all duties towards all men, and that from thenceforth there is no more required at our hands. Ergo, the dead have nothing to do with the living, so that it is truly said of the saints in the Prophet: Abraham knoweth us not, 
Esay. 63.  and Israel is ignorant of us. By this invocation and intercession to saints is confuted, whose felicity cannot be perfit, if they should be troubled with our miseries and adversity. Also the appearing of spirits and souls are reproved, whereby they that forged and invented the fire of Purgatory have hitherto got great gain. 
The consideration of death  Then also Paul so describeth the death of David, that by the same may be seen the state of every one of us in death. For first he sayeth he fallen on sleep by the will of God. Then our death hangs not upon the uncertain hazards of fortune, or upon the will of man, but upon God's counsel and determination, 
Math. 10.  who as he hath the hears of our heads numbered: so hath he also the number of our days. And this one thing is sufficient to comfort us against the dangers and terrors of death. That done, he saith he fallen on sleep. Christ also calleth death sleep, because we being rid of all the sorrows and griefs of life by death, 
Apoc. 14.  rest from our labours in hope of the resurrection to come. Thirdly, he saith, he was laid unto his fathers, which kind of speech in the Scripture is used very often, and teacheth us that there are certain places appointed for the souls of the dead, whereof Christ also maketh mention in the Parable of the rich glutton and Lazarus. For the souls of the godly are laid with the blessed, 
Luc. 16.  whose resting place the scripture sometime calleth the bosom of Abraham. Contrariwise, the souls of the wicked, 
Ezech. 32. Esay. 14.  and of as many as have put men in fear in the land of the living, go unto hell.  
Last of all, David saw corruption. For this is the immutable sentence of God, that we which took our beginning of dust, should be turned into dust again, and so is it requisite for the order of our salvation. For this corruptible must put on incorruptibility, 
1. Cor. 15.  & this mortal must put on immortality, because flesh and blood cannot inherit the kingdom of heaven. Therefore we have a great hope in our corruption, which we know is the beginning of our regeneration and resurrection to come. And that this was the only hope of the Saints, jobes' words in his xix Chapter manifestly declare. Let us therefore comfort ourself with the same, and not fear death, seeing that we shall be made like unto jesus Christ the son of God: to whom be praise, honour, power, and glory for ever. Amen.   

The. lxxxxiij. Homely.  BE it known unto you therefore you men and brethren, that through this man is preached unto you the forgiveness of sins, and that by him all that believe, are justified from all things, from which you could not be justified by the law of Moses. Beware therefore, lest that fall on you, which is spoken of in the Prophets. Behold you despisers, and wonder, and perish you. For I do a work in your days, which you shall not believe, though a man declare it you. 
AFter the Apostle Paul had diligently and plainly declared, that jesus Christ was the very son of God, and that saviour that was once promised unto mankind, and had also removed out of the way, all those impediments that might hinder the jews from the embracing of Christ, now at length he concludeth his sermon, which consists in two points. For first he showeth what benefits are given us in Christ, meaning thereby to inflame the minds of his hearers with the desire of true faith. Next he layeth the horrible judgement of God before their eyes, in that he useth to revenge the contempt of his son, and of his word, upon them that hold on in their incurableness and unbelief.  

The knowledge of christ is necessary to the attainment of salvation.  The first he concludeth with great weight of words, saying: Be it known unto you therefore, ye men and brethren, that through this jesus, whom I have hitherto preached, is the forgiveness of sins declared unto you. And it is not without a cause that he thus beginneth, saying: Be it known unto you. For by this means he thought to make them the more attended, and diligently to consider that which was to follow. And hereby he teacheth us that it is necessary and convenient that as many men as desire to be saved should know Christ. For Christ himself teacheth us, that the chief point of our salvation consists in the knowledge of him, where he saith: This is life everlasting (o father) that men should know thee, the only true God, 
john. 17.  and jesus Christ whom thou hast sent. Then also where it is the peculiar counsel of God, that the knowledge of Christ through the preaching of the Gospel should be published over all the world, they that despise this knowledge of salvation offered unto us by God, must needs be judged wicked and ingrateful contemners of God's goodness. They are by this place confuted that say, matters of religion belong not unto them, and are wilfully ignorant, and deceived in their salvation. Using commonly to abuse Christ's words, where he saith: The servant that knoweth his masters will and doth it not, 
Luke. 17.  shall be beaten with many stripes. So that they think they shall be excused before the judgement seat of God, so long as they be utterly ignorant in the mysteries of faith and salvation. But they aught also to think that it is unmeet and not convenient that they which will be called and taken for the servants of God, should be ignorant of their masters will, and refuse to learn it. It is Gods will that householders should declare his commandments and works unto their family: and shall we think to be excused, if we wittingly be ignorant of that which God revealeth unto us both by writing and plain teaching? Why do we not rather hearken what Christ saith, that they which are born of God, 
john. 8.  refuse not to hear the word of God? And james sendeth them which lack wisdom unto prayer, to obtain it of the father of lights. And we want not examples both of David, and other holy men, 
jacob. 1.  who were most desirous to obtain this heavenly wisdom. See Psal. 25.119. etc.  
But let us return unto Paul, 
Remission of sins is given us in Christ.  which comprehendeth in a few of words, the sum of all God's benefits given us in Christ, saying: Through this man is preached unto you remission of sins. For in forgiveness of sins, is understanded all those things that appertain to our salvation. For it is evident that God is offended with us because of sin, and that for sins sake we be excluded from the grace, spirit, and kingdom of God. Whereby again is gathered, that God must needs be merciful unto them, whose sins are forgiven and taken away: Ergo, he giveth them his spirit, wherewith being regenerate and made his children, they become inheritors of the kingdom of heaven. Let us note how Paul in this brief sentence, doth most fully teach the true knowledge of salvation, which if it be divided into certain points and articles, shall most easily be perceived and understanded. The first of them is, 
i. All men are sinners.  that we should understand we be sinners, and stand grievously detbounden unto God: which hereby appeareth for that the scriptures everywhere make mention of forgiveness of sins. The scriptures likewise everywhere accuse us of sin, and teach us that we be of nature corrupt. Moses from the mouth of God declareth that the inventions and devices of man's heart are nought, even from his childhood. 
Gene. 8.  He setteth the law before us, as it were a glass, wherein the flesh may behold her corruption, which otherwise useth to flatter herself. In the book of Jobe it is written that none born of a woman is clean. David confesseth that he was conceived and born in sin. 
Psal. 51.  Solomon writeth that the just man falls seven times a day. And in Esay the Prophet, the faithful confess that our righteousnesses by reason of the contagiousness of sin and the flesh cleaving unto us, are like an arrayed and filthy clout. 
Esay. 64.  And Christ admonisheth us of the same, where he teacheth us to pray, forgive us our trespasses. For that prayer were superfluous, if we were not laden with grievous sins. 
ij. Sins are forgiven of grace & favour  Now it must needs be that this foundation must lie in the knowledge of salvation, because man can have no care thereof, unless he first understand he is utterly lost and corrupted. But we have need also of another thing, that is, to understand how we be freely forgiven. For where through sin we have deserved eternal death, and have no spark of goodness of ourself, and all that good which we seem to do, is corrupt and unperfect: it must needs be that this remission and forgiveness must come of favour and grace. The Parable in the xviij of Matthew teacheth us the same. And we profess this remission or forgiveness, among the articles of our faith, where we say, we believe the forgiveness of sins, and we allege nor make mention of no satisfaction that dependeth upon our works. Thirdly, 
iij. Grace is given us in Christ.  it behoveth that we know for whose sake this grace is bestowed on us. The same is jesus Christ only and alone, in whom the father is well pleased, because he hath taken our sins upon him, and hath pourged them on the aultare of the Cross, by the merit of his blood: insomuch that otherwheres he sayeth, he is made to us of God the father, 
1. Cor. 1. 2. Cor. 5.  righteousness, satisfaction and sanctification, yea, and a sacrifice for sin, that we by his means might be made righteous. john the Baptist taught us the same where he sayeth that Christ is the lamb of God, 
john 1  that taketh away the sins of the world. fourthly, we must hold fast the means whereby Christ is made ours, 
iiij. Christ is taken hold of by faith.  which Paul plainly teacheth us, where he sayeth, forgiveness of sins is preached to us through Christ. For hereby is gathered that he is received by faith, because there is none other mean whereby the word preached may be taken hold of, yet he expresseth the same more plainly in the words that follow, saying: By him every one that believeth is justified. Whereunto all the things written of faith in any place of the scripture, are to be referred, but specially that that Christ commanded his Disciples at his last departure from them. For in Luke xxiiij he commandeth repentance and forgiveness of sins to be preached in his name. And in another place, whosoever believeth, and is baptised, shall be saved. And all that that Paul prosecuteth at large in the Epistles to the Romans, Galathians, Ephesians, & to divers other, he comprehendeth in this brief sentence, whereof if a man list to see yet any more compendious and short sum, let him hear this saying of Paul: All have sinned, and are destitute of the glory of God, but are justified freely by his grace, 
Rom. 3.  through the redemption that is in Christ jesus, through faith, by the means of his blood. etc.  
And forbecause Paul knew that the jews, with whom he had to do, 
The law can not justify.  did ascribe justification to the law, and to the works thereof, and that this was the chief stumbling block of their faith and salvation: therefore he preventeth their objection, saying: By him all that believe are justified from all things, from which you could not be justified by the law of Moses In which words comparing the law with Christ, he so challengeth the praise and glory of our justification to him, that therewithal he testifieth the same can by no means be attributed to the law. For the law (saith he could not justify us from all (to say) sins, from which yet all they are delivered, which take hold of Christ by true faith. And yet Paul is not to be accused of rashness, as though he went about over impudently to infringe the authority of the law. For it shall appear that he truly so said, if we diligently consider the law. The law may be comprehended in two parts, whereof the one consists in virtues or good works, the other in ceremonies. In the first we include moral and political precepts, a short abridgement whereof, we have in the decalogue or tables of the commandments. And if we look in the same, it shall appear what God requireth of us, what we own unto him, what to our neighbour, and finally what to ourselves. And our infirmity and corruption shall also appear, through the depravation whereof, we do not only disobey the law of God, but also are unable to obey the same. For what man is there in all the world, that is able to bring his mind and all the affections of his flesh to the obedience of faith, as God requireth? For what else is the law but a glass, wherein is bewrayed the corruption of our nature, and our sins, aswell secret as open, brought unto light? And if we come unto Ceremonies, by the which the jews in time passed measured their righteousness, it shall appear that they also are vain, and that we be rather accused thereby, than justified or relieved. For what other thing doth the Circumcision made in our privy member teach us, but that the beginning of our generation, is corrupt, and that we have need of regeneration? What do the daily and yearly sacrifices, the sprinklings of blood, the often washings, the rites of expiation & purifying, what other thing did they teach us, but that we have need of purifycation & cleansing? But did true purifycation consist in them? Not truly. For the Lord by his Prophet crieth out, that their hands which were most occupied in the exercise thereof, were all to imbrued with blood. 
Esay. 1. Psal. 50.  And in another place: Thinkest thou that I will eat Bulls flesh, or drink the blood of Goats? And David troubled in conscience for his most heinous deed, saith: Thou desirest no sacrifice, else would I give it thee, but thou delightest not in burned offerings. etc. Nay, having a respect to the blood and merit of the Messiah that was promised, he prayeth saying: wash me thoroughly from my wickedness, and cleanse me from my sins. Thou shalt purge me with I soap, and I shall be clean: wash thou me, 
Psal. 51.  and I shall be whiter than snow. Deliver me from bloudguiltynesse, o God, thou that art the God of my health. etc. Hereof it seemeth Paul took that saying of his: The blood of Bullokes and Goats cannot take away sin. 
Hebr. 10.  So that Paul in this place saith most truly, that the law cannot justify us. And yet for all this he contemneth not the law, 
The use of the law.  or maketh God the author of a thing superfluous and unprofitable. For his honour remaineth safe unto him, while herein consisted only certain godly exercises of faith, and while the law was (as Paul otherwhere saith) a tutor and bringer of them which diligently marked the end thereof unto Christ. 
Galat. 3   
It is very worthy to be diligently observed, 
Righteousness of works is overthrown.  that Paul saith we be justified from all our sins through faith in jesus Christ, which was impossible by the law to be performed. For thus saying, he doth not only overthrow the affiance which the jews had in the works and ceremonies of the law, but also all manner of Popery, and the whole Popedom, which is the greatest enemy that can be found against the righteousness of God, and the salvation which is offered us in Christ. They marvelously glory in Christ their saviour, but they egregiously evacuate his deserts, while they teach that through his merit original sin only, and the sins committed before baptism, are purged, but all other sins through our own satisfactions. And these satisfactions for the most part consist in the inventions of men's traditions, as in observing of appointed fasts, in holy days, in lyings on the ground, in cowls, in pilgrimages, in purchasing of pardons, and such like try●●es. Thus they reprove Paul of lying, which saith we be delivered from all our sins, through the faith we have in Christ. They reprove Christ of lying, which out of the Prophet teacheth that God the father is in vain worshipped with the traditions of men, and calleth us unprofitable servants, 
Math. 15. Luke. 17.  although we could do all that is commanded us in the law. Let us therefore firmly hold fast this sentence of Paul, which as it attributeth to Christ alone, all the whole mean of our salvation: so is it sufficient to confute all kind of sects and heresies. And he is no true Christian, that followeth not the same, and steadfastly cleaveth not unto Christ only, acknowledging him for his saviour and redeemer, putting his trust in him, and worshipping him in spirit and in truth. For it is impossible that they can please God, which dare despise the son of God, and prefer their works before his merit. verily, Paul as he preacheth Christ alone in this place, so in other places he confesseth he knoweth nothing but him only, 
1. Cor. 2. Galat. 6.  and thinketh it to be a most heinous offence, if any body would trust or glory in any other thing.  

The conclusion of Paul's sermon.  Furthermore, to make an end of preaching with the Apostle, it remains for us to consider his conclusion, which containeth in it a grievous and very horrible commination, the cause whereof was (as may seem) for that he perceived in the hearers, evident tokens of obstinacy and unbelief. For it is not credible that such a spirit as the Apostle had, could without a cause so be moved. For he saith: Beware that that fall not on you which is spoken of in the Prophets. etc. Therefore he so threateneth them with punishment, that yet he leaveth a place for hope of pardon, while he warneth them to beware lest. etc. He bringeth the Oracle of the Prophet out of Abacuc the first Chapter, which by comparison or collation, he applieth to the matter present. For it is evident this Prophet preached in the reign of Manasses, what time both idolatry and all kind of vice reigned, under that wicked and cruel king. For it is reported that he brought jury into error, and the Citizens of jerusalem, so that they exceeded the gentiles in naughtiness, whom God before that had destroyed. Besides this, he greatly contemned the word of God, and passing all measure hated the truth, against the which he was so inflamed, that he filled the whole City with the blood of Innocents. And yet they puffed up in the confidence of God's covenant, of their forefathers, of the temple, and ceremonies, thought they might without check thus do, and those that admonished them to do otherwise, or threatened them with the judgement of God, they wickedly scoffed at. Therefore Abacuc then prophesied the coming of the Chaldeyes, which he said should overthrow the City and Temple, and should carry all the people away, a thing which they thought was impossible to be done. Hereunto Paul having a respect, seemeth to say: you know what befallen unto your forefathers, when they despised the sayings of the Prophets. They saw the destruction both of the City and Temple, neither could that proud name of the people of God, and trust in their ceremonies, deliver them from the punishment at hand. For although it would seem incredible unto you, if a man would say, that God would destroy your nation: yet I say, there are greater and more horrible punishments prepared for you. For the kingdom of God shall be taken from you, and you shall be forsaken, and that salvation that was promised to your forefathers, shall be conveyed unto the gentiles.  

Unto the Gospel must be joined threats and declaration of punishments.  This example of Paul teacheth us, that the word of salvation must so be preached, that the judgement of God must also be laid before the eyes of those that despise it and be unfaithful. Therefore they are not to be herded that say, such preaching is not fit for the mildness of the Gospel, and unseemly for charity. For so Christ taught his Apostles, when he said it should be easier for those of Sodom and Gomorrha in the day of judgement, than for those which refused to hear them. Yea, himself thundereth out that horrible (woe) unto those unthankful Cities of Bethsaida, 
Math. 11. Luke. 19  Corozaim, and Capernaum. Doth he not also threaten jerusalem with besieging, with the sword, with famine, and with destruction. 
Mat. 23.24.  This the frowardness of man's nature partly requireth, which sometime must be brought under by threats, and partly the duty of a pastor or shepherd, whom it becometh like a watchman to give warning of the sword hanging over the people's heads, that though they be incurable, yet he may deliver his own soul, 
Ezech. 3.33.  that the blood of them that perish be not required at his hands. This place also teacheth us, that there is no sin more grievous than the contempt of God's word, 
Contempt of God's word word is a most grievous sin.  forasmuch as God useth to punish no sin more grievously. For whatsoever sins else a man committeth, might after a sort, be ascribed to man's infirmity, by reason whereof sometime, even the best men that be, do fall. But if a man join unto licentious life, contempt of God's word, that is a token of a devilish and incurable wickedness. Which was the cause that God always most severely revenged the same. It is known what came to pass in the beginning unto the world for despising Noah the preacher of righteousness. The like felt Pharaoh, Saul, Achab, Manasses, and all the people of Israel, being led into Assyria. Yet were these things but a pastime and fleabiting to that that afterward came to the jews for rejecting of Christ, whereof to discourse any further, the time will not suffer us. In the mean season it is necessary to tell you this one thing, that in the jews is set out to us, and to all ages, an example, whereby we are taught that no man shall scape unpunished, that is so bold as to contemn the doctrine of Christ. For he that spared not the natural branches, 
Rom. 11.  will much less spare the imps and graffs set in that stock, if they be barren. Which thing we see the Churches of Asia and Greece hath many days since proved, which being once founded by the Apostles, are now divided from Christ, and bear the horrible yoke of Mahomet's impiety. And would to God we saw not in these days the preambles of calamity to come, in a great many, which to much disdainfully loath the salvation of the Gospel. Let us therefore apply to ourselves that which Paul saith in this place, and embracing the doctrine of the Gospel with constant faith, and thankful minds, let us give ourselves wholly to jesus Christ our Saviour and redeemer: to whom be praise, honour, power, and glory for ever. Amen.   

The. lxxxxiiij. Homely.  WHEN the jews were go out of the congregation, the gentiles besought, that they would preach the word to them the next Sabbath. When the Congregation was broken up, many of the jews and virtuous Proselytes followed Paul and Barnabas, which spoke to them, and exhorted them to continued in the grace of God. And the next Sabbath day came almost the whole City together to hear the word of God. But when the jews saw the people, they were full of indignation, and spoke against those things which were spoken of Paul, speaking against it, and railing on it. Then Paul and Barnabas waxed bold, and said: It was mee●e that the word of God should first have been preached unto you. But seeing you put it from you, and think yourselves unworthy of everlasting life, lo, we turn to the gentiles. For so hath the Lord commanded us. I have made thee a light of the gentiles, that thou be the salvation unto the end of the world. 
THat saying of God uttered in this wise by the Prophet Isaiah. 55. concerning his word, is very notable and comfortable: Like as the rain and snow cometh down from heaven, and returns not thither again, but watereth the earth, and maketh it fruitful and green: So the word also that cometh out of my mouth, shall not turn again void unto me, but shall accomplish my will, and prospero in the thing whereto I send it. For although there be many that wickedly repel it, yet hath God always his choose, in whom it useth to bring forth fruit. An evident example whereof we have at this present. For after that Luke hath reported Paul's sermon, he showeth also how he had divers kind of hearers, whereof some we must imitate, and other some for their wickedness and boldness, we must diligently eschew. And in these divers hearers, we see the word also to have a divers effect. For to some it is the savour of life unto life, and to other some the savour of death unto death, as Paul himself beareth witness, in the last Epistle to the Corinthians. cap. 2.  

Reprobates cannot abide to hear the word of god.  Paul beginneth with those which heard the Gospel preached without any fruit, that is to say, the jews, who went out (sayeth he) of the synagogue, before the congregation broke up. And this they did for none other cause, but for that they could not abide to hear the doctrine of Christ, as shall appear by that that followeth, where it is written how they made much ado and striving against the Apostles. For as they that are born of God, 
john. 8.10.  hear the word of Christ, and know by and by the voice of their shepherd, so the reprobates and children of this world, hate that voice as evil as a Toad, and can not be brought willingly to seek it: and if at any time they seem to hear it otherwise than they looked for, or against their will, than they turn their heads from it, and get them out of the place where such noise soundeth. This is an evident token of incurable malice, as we read David also noted, comparing them to a deaf Adder, which will in wonderful wise stop his ears, because he will not hear the voice of the charmer. 
Psal. 58.  And although sometime they pretend they do it for modesty: yet it is always the beginning of a greater impiety. For they which at the first do but a little loath the word of God, and refuse to hear it, if they shall more strongly be urged there with, then without all reason they rage against it. The Scripture showeth us examples in Pharaoh, Saul, Achab, and many others, which to rehearse would be superfluous, forasmuch as we shall straightway hear how stoutly and impiously these men bend themselves against the doctrine of salvation.  

The elect acknowledge the word of God and receive it.  Now against these men Paul setteth other, which worthily embraced the Apostles doctrine, who Luke saith, were partly gentiles, and partly Proselytes. And that these Proselytes were the more apt to receive Christ, it is evident, for that they had not that proud affiance in their own worthiness that hindered the jews from the faith in Christ, 
A Proselyte, was any stranger or forrever born that did convert or turn unto the jews religion.  as Paul otherwheres teacheth. Although among these were also some jews, because God did not so utterly cast of that Nation, but that he reserved certain remnantes to be saved. Moreover, as in the first sort we may see the manners of the reprobate, so in these other sorts the property of the elect and children of God, doth notably appear. Which therefore is the more diligently to be considered, because by them we may see what is wanting in ourselves, and what we aught to do. First, they desire the Apostles, 
Esay. 1.10. Rom. 10.  that they will the next Sabbath day preach to them again the same doctrine of salvation. Ergo, they love the word of God, and they are not weary of it, because by the secret suggestion of the holy ghost, they perceive the voice of their heavenly father soundeth in the same. Then when the Church broke up, they followed the Apostles, and openly acknowledge them for teachers of the truth and their salvation, who yet they knew were hated of a great number. Then they are not ashamed of the word of God before men, and they prefer the grace of Christ before the friendship of the world. These are the principles and rudiments of true religion, wherein who so well exercise themselves, shall at length bring forth fruits of faith and salvation not to be repent of. By these may we judge of the manners of our days. For a great many now a days despise the word, and think nothing so void of true wisdom, as for a man to take advise of the word of God concerning his doings and sayings. And though we no way else declare the same, yet we abundantly testify it, by this one token, in that we be not only ashamed of the Ministers, but also hate them, abhor them, fly from them, rail at them, and every way injury them, as the public enemies of salvation, and authors of all evil. And yet (on God's name) we brag egregiously of our faith and zeal toward Christ and his Gospel. But God is not beguiled with vain words, nor delighted with any kind of religion, but such as hath truth joined therewith.  
But what say the Apostles hereunto? 
In religion, perseverance or holding on is needful.  They exhort them to continued in the grace of God For they knew well that saying of Christ: Not man that layeth his hand to the plough, and looketh back, is worthy of the kingdom of God. Again, He that abideth to the end, shall be safe. And because they had good experience of man's infirmity, they knew that exhortation was needful for them, for that they had but newly laid the first foundation of their faith and salvation. For many times it cometh to pass, that they which have begun well, being either afraid of danger, or carried away and maystred of their affections, fall away again and serve. Therefore we must note the example of the Apostles, that we think not faithful admonitions superfluous, without the which, faith and the knowledge of salvation are very seldom retained.  
In the mean season it is very worthy the noting, 
The Gospel is called the grace of God.  how they which persevere in the Gospel, are said to continued in the grace of God. For by the Gospel is the grace of God offered us. And Christ saith that that peace that the Gospel preacheth shall devil in that house, 
Math. 10. Luke. 10.  where the children of peace be, who are such as embrace with true faith the peace and grace of God. Whereupon we gather again, that all they which refuse the Gospel, which is the only message of that grace, do fall from the grace of God. And hereof followeth all kind of evil, so that they are the most unworthy people in the world, which forsake Christ for the worlds sake. This appeareth by the example of the jews, whom the contempt of the Gospel brought to that miserable state that they have lived in, now more than xu hundredth years. Therefore let us think that said unto us, that the Apostles said to these men in this place, and let us embrace the Gospel, and persever in the same, that we may likewise enjoy the undoubted grace of God, and his assured help in all adversities.  

The contention of the Apostles with the jews.  Howbeit, Luke adjoineth to these premises, a grievous contention, following this prosperous success of the Gospel, whereby we are taught that the kingdom of Christ in this world beginneth never so prosperously, but that some storms of persecution are ready for them which go about to set forth the same. For the saying of Christ faileth not: If they have heard my voice, 
john. 15.  they will hear yours also. And where this world commonly hateth the light of the truth, the more they perceive the same shines, the more they use to rage and be mad. Therefore no man aught to think it a strange thing, if the like fall out in our days, and that we see troubles arise among them, to whom the Gospel at the first is preached. For Paul and Barnabas the faithful Apostles of Christ do here find the same to be true. For the next Sabbath day, when almost all the City was gathered together to hear the word of God, the jews beholding such a great company ready to embrace the kingdom of Christ, were filled with disdain, and first began to speak against Paul, and at length fallen to flat blasphemy and railing. And because this contention went so far, that the Apostles were ●aine to shake of the dust of their feet against them (a thing which we read very seldom done by them) therefore it behoveth us to expend the circumstances of the whole history the more diligently.  
First, Luke teacheth us what the cause was of such a tumult and business. 
i. The occasion of the contention.  verily, for that the jews saw the whole City almost came together to hear the word of God. Howbeit, it was evident enough that they all came not of a godly intent and purpose. For otherwise they would never have suffered the jews, a people hated of all Nations, to have entreated the Apostles so ungently. Wherefore although the desire of truth drew some thither (as was aforesaid) yet the greater part were moved of vain curiosity. Which thing although the Apostles might easily have supposed, yet would they not let pass so commodious an occasion, but are priest and ready to teach them. Whereby we learn that they which will fruitfully be occupied in setting forth the kingdom of God have need of a fervent study and zeal, & that they must let no opportunity escape, be it in season or out of season, 
Phil. 1.2. Tim. 4.  as Paul elsewhere admonisheth. Christ teacheth us the same by his own ensample, which taketh occasion of every thing to teach by, and did so little refuse any one that came unto him, that he rejected not Nicodemus coming to him in the night season, nor the woman of Samaria, given to dishonest gain and advantage. 
john. 4.  Yea, he sayeth, this is his meat, to do that whereunto his father sent him. Hereby is their sloth improved, which being often called on, will not teach, and have more regard of their own ease, than of men's salvation.  
Then next the cause of the tumult is declared, which was the envy of the jews, 
ij. The cause of the contention.  seeing such a great throng of people. They seem to be moved partly with ambition and envy, while they are afraid to loose their private honour and glory (which thing Christ objecteth unto them, john. 5.) and partly with a preposterous zeal of the law, whereby they were led to take in evil part, that the uncircumcised gentiles should be matched with them in salvation, which thing was cause that Paul was much troubled, as we shall see when we come to the places. In the mean while, this place teacheth us, that all kind of zeal is not allowable before God, and that they which of zeal and good intent impugn the truth, are not straightway to be pardoned. For Paul otherwhiles attributeth a zeal of God unto the jews, yet he condemneth them, in that they are not zealous for the glory of God, according unto knowledge. 
Rom. 10.  We must therefore beware that no evil affection rule in us, and that we sin not of ignorance in God's will, which must be the only rule of all our doings. 
Num. 15.   
thirdly, 
iij. The sleights and weapons of the jews.  here is declared what the jews the Apostles adversaries did, which went out before the congregation was broken up, because they would not hear the word & because they feared they should loose their glory, they speak against them also, and strive against the truth by arguments. And seeing they cannot that way prevail, they turn unto railing, whereby no doubt they depraved both the doctrine and people of the Apostles, to make the simple people suspect their doctrine, & envy them. Such are the crafts of the wicked which even now a days also they practise: and they of whom men look for arguments & scriptures, they think by their talk so to prevail, that they will rail, and often times open their wicked mouth against the name and word of God. Also this place teacheth us, whereunto hatred of the truth bringeth men at the length, when they will continued in the same. For it maketh them blasphemers, open enemies, and impudent railers, who yet at the beginning seemed good men and tolerable. Let men therefore stop at the beginning, and use to acquaint their ears with the truth, if they mean not to hold on still in stubbornness.  
But did the Apostles give place to this stoutness of the jews? No. 
iiij. The Apostles stoutly and boldly resist.  But with greater courage and boldness of speech resisted them. For so must the Ministers of the word be furnished, that they must not only teach the truth, but also be able to withstand the gainsayer. 
Titus. 1.  And it is unmeet that they that are the Ministers of Christ should yield unto the enterprises of the world. Hereunto appertain the examples of the Prophets, who we read were always the constanter, the more bold they saw the enemies of God's word were. See what is said of Micheas in the first book of the Kings, and xxij Chapter, and of jeremy, and others in every place. And it seemeth that Christ admonished the Apostles of dangers to come, for none other cause so much, as for that they should not be discouraged with the boldness of their enemies, nor be offended at them. These things must we remember in these days, where Antichristes band is so hot in assaulting the truth. Let us think that now our constancy and stoutness is chiefly requisite, faithfully to defend the Church's quarrel being in hazard.  
And the Apostles saying is diligently to be considered, 
v. The Apostles excommunicate the incurable.  where they with grave and godly weight of words, pronounce the horrible sentence of excommunication, against these incurable people. For what more hope was there to be had of such as they saw had clymed up to the top of impiety, and first had stopped their ears against the word of God, and after that had spoken against it, and at length were become blasphemers of it? But chiefly the Apostles charge them with unthankfulness and incredulity, which was the cause of their punishment, saying: it was meet the word of God should first be preached unto you, whom God did vouchsafe to adorn with the covenant, the promises, and kindred of his son. But you make yourselves unworthy of such grace, while through your incurable malice you despise the salvation offered unto you. What other thing therefore remains, but that we turn unto the gentiles, and gather God a Church out from among them, which hitherto have been strangers from the covenant and Testaments? For so must that saying of Christ be fulylled: The kingdom of God shall be taken from you, and given unto a Nation which shall bring forth the fruits thereof. 
Math. 21.  In these things it is very diligently to be considered, 
Math. 10.  how these unbelieving perish through their own judgement, unto whom Christ is preached for a testimony. Furthermore, how notwithstanding man's incredulity and unthankfulness, God's word is nothing prejudiced or hindered. For God is able of stones to raise up children unto Abraham, which shall embrace Christ with true faith, as we see cometh to pass in the vocation of the gentiles. For they whose hearts were harder than stones, being mollified with the spirit and word of God, came with great cheerfulness unto the kingdom of Christ.  
Howbeit, because the Apostles would seem to do nothing rashly, and of their own heads, 
The place of Esay. 4 9 touching the vocation of the gentiles.  they allege the Oracle of God out of the xlix Chapter of Esay, whereby they teach that God long ago decreed, that the gentiles also should know how they had salvation in Christ, and that the same should no longer be deferred, seeing the jews, unto whom the same was first to be preached, despised it. Here therefore is the calling of the gentiles proved, whereof we have heretofore oftentimes spoken. Moreover, the place of Esay teacheth us, what is given to us in Christ. First and foremost, a light which worketh in us the true knowledge of God and salvation, which the industry of man's reason cannot attain unto: for no man hath seen God at any time, the only begotten son, which is in the bosom of the father, 
john. 1.  he hath declared him. verily salvation followeth this light. For this is life everlasting, that we know God the father, and jesus Christ whom he hath sent. 
john. 17.  This is a wonderful bounty and goodness of God, which would in so short and brief a sum set out unto us all that belongeth to our salvation. Let us therefore walk in this light, that darkness do not overwhelm us, that we may attain to salvation in this light, that is in jesus Christ: to whom be praise, honour, power, and glory, for ever. Amen.   

The. lxxxxv. Homely.  WHEN the gentiles heard this, they were glad, and glorified the word of the Lord, and believed, even as many as were ordained unto eternal life. And the word of the Lord was published throughout all the region. But the jews moved the devout and honest women, and the chief of the City, and raised persecution against Paul and Barnabas, and drove them out of their coasts. But they shook off the dust of their feet against them, and came unto Iconium. And the Disciples were filled with joy, and with the holy ghost. 
ALthough God gave unto his Son jesus Christ a kingdom, and all manner of power: yet the scriptures everywhere testify, that he should have many enemies in the world, and Christ himself oftentimes admonished his Disciples thereof, lest they should hope for a temporal felicity and kingdom, and so be offended with the cross and adversity. This present history showeth us an evident example of such things as Christ said should come to pass. Paul after he had converted Cyprus and Pamphilia, came to Antioch in Pisidia, and there according to his custom, preached Christ in the synagogue of the jews. By and by he hath both jews and gentiles to embrace the doctrine of faith: yea, the whole City almost began to listen and give ear to the gospel, so that the matter seemed to be brought to pass even as he would have it. But suddenly the jews stand up, and openly speak against the Apostles in their sermons, & refrain not from railing. In the which contention, the constancy and boldness of the Apostles is specially to be noted, whereby they did not only resist their wicked enemies, but also pronounced the horrible judgement of God against them, declaring how God would forsake them, and transfer his kingdom unto the gentiles, yet could not this contention be so appeased, but more grievous matters yet ensued, of the which Luke entreateth in this place. For he teacheth us how the doctrine of the Gospel was most faithfully published even in the middle of the enemies. After this, he showeth a new persecution, by means whereof the Apostles were driven out of Pisidia, and came to Lycaonia. The end of this Tragedy at length is declared to have been prosperous and joyful to the godly, but very horrible and miserable for the ungodly.  
To the first part of this place appertaineth this saying: when the gentiles heard this, they were glad, and glorified the word of the Lord, 
1 The doctrine of the Gospel is set forth in the midst of troubles.  and believed, even as many as were ordained unto eternal life. And the word of the Lord was published throughout all the Region. The gentiles which heard Paul's words, rejoiced not because the jews were forsaken (for that had been unfitting both for their faith and Christian charity) but for that they heard that salvation belonged to them also, and that Christ was the saviour, not only of the jews, but also of the gentiles, according to the Oracles of the Prophets. Therefore with thankful minds they embrace the word of God, and worthily commend it. And this salvation is not contained within the walls of the City only, but is carried and spread abroad by preaching of the word, over all the Country of Pisidia. There are in these things certain points worthy of diligent consideration, of all which we will entreat orderly.  
And first it is to be considered, what these men were, of whom these things are reported, verily such as were ordained unto eternal life. 
They that are ordained unto life eternal believe.  And Luke so describeth them, that it is manifest what the cause is, that men believe the Gospel, when the same is impugned of many and cruel enemies. Surely it is the free election of God, who ordaineth those unto life, whom it pleaseth him, and likewise leaveth them in destruction, and eternal damnation, whom it seemeth him good. For if we consider man, as he is of nature, we shall see it is not in his will or power to believe the Gospel, and to take hold of Christ. 
1. Cor. 2. Phil. 2.  For the natural man perceiveth not the things belonging unto the spirit of God. And we be not able of ourselves so much as to think a good thought. Our saviour Christ teacheth us the very same, where he saith: 
john. 3 6.  it is needful that we be born again from above, and that none cometh unto him, but whom his father draweth. He said likewise unto Peter making confession of his faith: Happy or blessed art thou Simon the son of jonas. For flesh and blood hath not opened that unto thee, but my father which is in heaven. 
Math. 16.  Of the which sayings we may easily gather, that faith belongeth to them only, whom God hath choose and predestinate unto life everlasting. And it is plain, that this election was made from everlasting, and before the beginning of the world, 
Ephes. 1. 1. Pet. 1.  and that in Christ who was ordained to be our saviour and Redeemer before this world was made. Therefore our election is free and of God's mercy. Furthermore, those whom he chose in Christ, the same when he seethe good, he calleth by preaching of the Gospel, and draweth effectuously by his spirit, that being graffed in Christ through faith, they may be justified by his merit, and made partakers with him of the heavenly glory, according to that saying of Paul: Those which he knew before, he also ordained before, that they should be like fashioned unto the shape of his son. 
Rom. 8.  Moreover, whom he appointed before, them also he called. And whom he hath called, them also he justified, and whom he justified, them he also glorified. And as many as be of this number, they easily hear the voice of Christ, and perceive that God calleth them, because they have the seed of God in them, which lying hidden before, is by the word of God quickened, and brought to maturity and perfit ripeness. Hereof it proceedeth that Christ saith, they that are born of God, and are the sheep of his flock, hear his voice, and are delighted therewith, yea, and those he acknowledgeth for his sheep, of whom hitherto he was unknown, and which were afterward to be called and drawn, saying: I have other sheep also which are not of this fold. Them also must I bring in, 
john. 10.  and they shall hear my voice, and there shall be one fold and one shepherd. Of which sort Luke showeth that these Antiochians were. And the treaty hereof aught to seem to no man superfluous, forasmuch as there is nothing belonging to our salvation more pleasant or profitable to be considered than this. For herein are opened the fountains of our salvation, and we are taught that the same dependeth upon the mere grace of God, and therefore the arrogant and Pharisaical glorying in man's justice and merit, is hereby quite overthrown and buried. This also proveth the certainty of our salvation, and marvelously fortifyeth our faith, if it should stagger through temptations. For God cannot repent him of his electing and calling us. 
Rom. 11.  And whereas we be elected or choose in Christ, which is that impregnable rock, against which the gates of hell are not able to prevail, and which will not suffer his sheep to be taken out of his hands. It is impossible that they should fall from their salvation, which feel themselves to be graffed in him. Whereunto this place also is to be referred, where it is said: As many believed, as were ordained unto life everlasting. For although the jews raged never so much, they could not hinder the salvation or faith of one of the elected. And as many as shall in this wise consider God's predestination and election, shall perceive their faith to be marvelously increased. And if any will wade yet deeper in God's secrets & mysteries, and will presume to call his eternal counsels to the count of man's reason, they shall at length go so far, that either they shall scoffingly deride the judgements of God, or else attribute that unto man, which it becometh us to seek only in the grace and favour of God, and shall spoil Christ of his glory, who is the foundation of our salvation. See Rom. 9.11.  
But to return to these elects, let us consider the effect of God's word, 
The effect of God's word in the elect, and their duties.  that appeared and showed itself in them, by the which may easily be gathered what their duty is whom God electeth. This is a marvelous effect of God's word, that even in the greatest fear of all dangers, the hearts of those that believed, are recreated with joy, considering how God the father is well pleased with them. Whereunto Christ had a respect, 
Math. 5.  when he bade us rejoice in troubles. Then after that, it is said, they glorified the word of God, which is a token of thankfulness, which they cannot choose but tender unto God, which have any thing tasted of the grace of God. They use to glorify the word of God, which embrace it with faith, and submit themself unto it, subduing all their reason and understanding unto it, which is not the last nor lest end of preaching the Gospel, as we have in other places declared. These things teach us, what they have to do, that will be counted of the number of the elect, and they also are here confuted, which say the exercises of Christian religion and good works, are by this doctrine of free election and predestination put away and destroyed. For where (as it was before declared) vocation or calling followeth election, and justification by faith followeth calling or vocation, it cannot be that he which understandeth he is elected, can cast from him the works of a Christian man. For he knoweth that we are elected in Christ to that end, that after we have here lived an innocent and irreprehensible life, 
Ephe. 4.  we shall live with Christ for ever in heaven. Wherefore according to the Apostles commandment he laboureth by continual travail in innocency and godliness, to ratify and confirm his election and calling. 
2. Pet. 1.   
Thirdly, 
The word of God is set forth through the enterprises of the adversaries.  it is to be observed how Luke saith the word of God was published throughout all the Country. For hereby it appeareth how little the wicked are able to prevail against Christ with all their attempts. For the spirit of God bloweth where it listeth, and is not moved either with the authority or power of man. Therefore the same cometh here to pass, that we saw came to pass before at jerusalem, in the persecution of Steven. And this is the property of the word of God, the more to show his power and force, the more it is withstanded, delighting (as it were) to wrestle with the adversaries. And there is no cause for any man to ask why we see not Christ's kingdom have as good success in these days. For by our sloth and negligence, the bounds thereof are drawn in, and narrowed, and we see that saying of Christ is true in all states of men, where he testifieth that in the later times, faith shall be very rare & scant upon the earth. 
Luke. 18.   
Furthermore, after these joyful successes of the Apostles, 
2 Persecution raised by the jews.  and victories got against these wicked enemies, a new business ariseth, namely, a manifest persecution, whereof the same jews were the authors, because they could prevail nothing at the first, and because they saw the doctrine of Christ stronger than to be overturned with the craft of Sophisters, or with slanders and reproaches. And the jews many times in this book are reported to have been the beginners of persecution, and Paul writing of them in the first Epistle to the Thessalonians second Chapter, saith: For as they killed the Lord jesus, and their own Prophets, even so they persecute us, and God they please not, and are contrary to all men, and hinder us that we should not speak unto the gentiles, that they might be saved to fulfil their sins alway. etc. Which things are therefore to be observed, that we might acknowledge the just judgement of God upon them, and how those horrible and strange calamities fallen upon them worthily, which our Saviour Christ threatened unto them, and are written in histories. For God purposed by the example of them to teach us, what remaineth for all the despisers and enemies of his son. And it is very worthy the consideration, to see by what subtle means they procured this persecution, and what effect it had.  
First their subtlety appeareth in those whom they went about to make on their sides, 
Women raised against the Apostles.  against the Apostles. And these were first certain women commended for their honesty and godliness. And it was not without a cause that they thought their help meet for this purpose. For this sex of women as they are naturally inclined and given to superstition, so are they very apt to deceive, specially when the matter hath a pretence of religion, and colour of any custom received. Then by them is there an entry made unto the husbands, with whom by flattery and enticements, they are able to do very much, but specially if they be commended for their honesty and godliness. Heva the first mother of us all may serve for example, whom Satan in the beginning thought a meet instrument to abuse, whereby to deceive mankind. And because his first enterprise succeeded so well, he thought afterward to use the same instrument still. Therefore through women he deceived Solomon, which was the first sower of Idolatry among the israelites, which Idolatry afterward could not be rooted out, with all that the kings and Prophets could do. And by the authority of jesabel, he brought in the worshipping of Baal. I let pass infinite other examples which might be alleged. Paul had so well marked this thing, that he written how this was commonly the property of deceivers, to beguile women, 
2. Tim. 3.  specially such whose consciences they see are clogged with sin. And this is so common a thing in our days, that he is blinder than a Mole or Want, that seethe it not. Yet let no man think I speak this in reproach of womankind. But let it serve rather to teach women to beware, that they suffer not themselves to be beguiled, under so false a visor and pretence of religion.  

Magistrates offended with the Apostles.  And where women alone perhaps might be made light account of, they move the Magistrates also and the chief of the City against them, in exasperating of whom, they doubtless used the help of the women. They make the Magistrates offended with them, as with disturbers and breakers of public peace, which hath in all ages been the only argument wherewith the wicked have most impugned the doctrine of truth, as the histories of the Propetes teach us, all which it is plain were for the most part accused with Christ of sedition. And at this day there is nothing more rife and common. But let us mark how there is nothing in all Antioch of any power, either by reason of holiness, or public authority, but it is bend and armed against the Apostles, having none but the Commons only to take their part. They that measure religion according to the authority of men, are hereby reproved. For if this opinion may prevail, the Apostles cause must be in danger of quailing. Therefore Christ teacheth us a far other manner of lesson, who testifieth that the mysteries of the kingdom of heaven are hidden from the wise, and revealed unto little one's. 
Math. 11.  Refer also to this place the things spoken 1. Cor. 1. about the end, to this purpose.  
Now the effect of the persecution was, 
Banishment the effect of persecution.  that the Apostles were exiled the borders of Pisidia, by public authority. Yet was not the gospel utterly banished and put to flight, forasmuch as there is mention made hereafter of Disciples, which were endued with all kind of gifts of the holy ghost. It was a common thing in all ages, that always the true worshippers of God were put in exylement, as public plagues. Where in the mean season the wicked might without check walk up and down in the middle of the streets, for whose sake the wrath of God useth to be kindled. And after banishment commonly followeth loss of goods, and miserable poverty. God suffereth these things to light upon his elect for many causes. For this way he declareth his power, which then most appeareth, when he preserveth his Church in the middle of the waves of persecution. Then also he trieth the faith of those that be his, as gold is tried in the fire, & mortifieth the unworthy relics of the flesh, that we be not thereby deceived, & ●war●e aside. Moreover, he maketh us like unto his son, 
2. Tim. 2.  that they which suffer with him, may also reign with him. Furthermore, he useth this way to make those that be his, weary of the world, which world otherwise our flesh useth to esteem, and make to much of. Therefore these things aught to offend no man, but let us rather often think on the promises of Christ, such as are these: There is none that hath forsaken house, or brethren, or sistren, 
Marc. 10.  or father, or mother, or wife, or children, or lands for my sake, but he shall receive an hundredth fold now in this life, with persecutions, and in the world to come life everlasting. Again: you are they which have bidden with me in my temptations: and I appoint unto you a kingdom, 
Luke. 22.  as my father hath appointed to me, that you may eat and drink at my table in my kingdom. etc. And again: where I am, there shall my minister also be. 
john. 12.14. and .17.  They which diligently consider these things, can have nothing come unto them so grievous or intolerable, but they know the end thereof shall be joyful. In the mean season, let us earnestly show our duty of charity unto those that are banished for Christ's sake, and which come unto us, being driven out of their own Country, and let us not suffer them by our means wrongfully to be suspected, seeing they suffer for the same cause that Christ's Apostles did. Let us remember that saying of Christ: I was harbourless, 
Math. 25.  and you took me in. etc.  
Now let us see the end of this Tragedy, which Luke writeth was very horrible and miserable to the obstinate jews, 
3 The end of the persecution.  but very joyful to the godly & those that believed. For the Apostles seeing the malice of the jews to be invincible, shook of the dust of their feet against them, and departed unto Iconium, a City of Lycaonia, which thing they did according to Christ's commandment, who said on this wise to his Disciples: 
The shaking off of dust.  whosoever will not receive you, when you go out of the City, shake of the very dust from your feet, 
Luke. 9  for a testimony against them. And again, in the same Evangelist he saith cap. 10. Into whatsoever City you enter, and they receive you not, go your ways out into the streets of the same and say: even the very dust of your City which cleaveth on us, we wipe of against you. Notwithstanding be you sure of this, that the kingdom of God was come nigh upon you. Therefore this shaking off of dust was a solemn and public sign of execration, whereby was signified that all the wicked contemners of the Gospel, should be scattered abroad like dust, and that such horrible curse of God hung over them, that they which would be saved, should not so much as be partakers of the dust belonging unto them. And these things God would have done for a testimony or witness against them, to take away from them all manner of excuse. For the wicked commonly pretend ignorance when they are urged with God's judgements. And to the end they should not so do, but be choked with the testimony of their own conscience, the Apostles might not departed thence without public protestation, and denunciation of punishment which should come upon them, as if they should say: we be free from your blood. For we preached unto you the kingdom of God according to our duty, which because you reject, through your incurable impiety, we leave you to the just judgement of God, which shall be so grievous, that it is not lawful for us to have so much as the dust of your streets to cleave unto us. For as Christ beareth witness, at the later day Sodom shall have an easier judgement than you. And if the dust which cleaveth to the feet of Christ's Ministers, be sufficient to convince and reprove the contemners of the Gospel, what then shall we judge, I pray you, of the sermons, devices, writings, and blood that they have shed for the testimony of jesus Christ. Let us compare these things with our times, that we may perceive how inexcusably they sin, which in these days with so great impiety refuse the preaching of the kingdom of God. Let us therefore eschew so heinous an offence, and abhor the familiarity of them, whom we know to be polluted herewith. For although such threats as these seem but ridiculous to these kind of men, they shall yet find at the end that they were to be believed.  

The end of persecution is joyful unto the faithful.  But the end of this history was not so grievous to the wicked, but it was as cheerful for the godly. For of these Luke sayeth: The Disciples were filled with joy, and the holy ghost. We heard before how they rejoiced. That joy could neither be disturbed by this persecution, ne yet be clean taken away, but remained unto them whole and sound. Therefore that saying of Christ is truly fulfilled: your heart shall rejoice, and no man shall take your rejoicing from you. 
john. 16.  The author of this joy is the holy ghost, which emboldened them and comforted them, that they should not faint under the cross, and also instructed them with divers gifts, wherewith the Primitive Church (as we have often said) did flourish. Here appeareth an invincible power of the holy ghost, which is able to defend the faithful of Christ against all the power of the world. Let the same comfort us in these days in our dangers, and let us not suffer ourselves to be overcome with the fears of this world, we, I say, which be elected through grace before this world was made, and are now called by the preaching of the Gospel, that we may be justified by faith, and glorified in jesus Christ: to whom be praise, honour, power, and glory, for ever. Amen.    

The xiiij chapter upon the Acts of the Apostles.  

The. lxxxxuj. Homely.  AND it came to pass in Iconium, that they went both together into the synagogue of the jews, and so spoke that a great multitude of the jews, and also of the Greeks believed. But the unbelieving jews stirred up, and unquieted the minds of the gentiles against the brethren. Long time abode they there, and quit themselves boldly with the help of the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. But the multitude of the City was divided, and part held with the jews, and part with the Apostles. When there was an assault mad e both of the jews and of the Gentiles, with their Rulers, to do them violence, and to stone them, they were ware of it, and fled unto Lystra and Derba, Cities of Lycaonia, and unto the Region that lieth round about, and there preached the Gospel. 
WE heard in the Chapter before going how Paul and Barnabas being sent forth by the commandment of the holy ghost, began to preach the Gospel among the gentiles, who had so good success in their business, that within short space of time, they did lighten the Isle of Cyprus, Pamphilia, and Pisidia, with the doctrine and faith of Christ. Howbeit, the waywardness of the jews which were at Antioch seemed somewhat to hinder the course of the Gospel: whereby it came to pass, that being shamefully banished the coasts of Pisidia, they were constrained to shake of the dust of their feet against them, a thing which we read they scarce did in any place before. Howbeit, because no man should think the Apostles were afraid that Christ's kingdom was any thing hurt or hindered thereby, Luke goeth forward with his history begun, and declareth what they did after they were expulsed the coasts of Pisidia. And this place containeth a declaration of the things done at Iconium, which we shall note when we have told of Iconium such things as make for the understanding of this history.  
Iconium in Lycaonia, 
Iconium.  into the which there lieth an open passage out of Pisidia, to them that travail Eastward, hath been a very famous City, so called in Greek, by reason of an Idol or Image, which the poets seigne was made by Prometheus and Minerva, at the commandment of jupiter, after the flood of Deucalion, and quickened by wind blown into it. Wherefore as by reason of their riches, they lived riotously: so because of the ancient superstition of this Image, the Citizens were given altogether to Idolatry, even like the people of our days, which use to glory in the Images painted by S. Luke, or in other as notable lies as that is. Here appeareth the marvelous goodness of God, who would vouchsafe to visit this City with the light of his word, and so mercifully offer salvation to them in his son, which by reason of their profane worshipping of Images, deserved destruction. And for none other cause doth Paul elsewhere so diligently describe what condition the gentiles stood in, before they knew Christ, than for that it might thereby appear that all our salvation consisted in the mere favour of God, and that nothing aught to be attributed to man's merits. Whosoever shall well examine themselves and consider what they were before they knew Christ, shall confess the same. But these things being thus premised, let us consider the history present, where Luke showeth what the Apostles did at Iconium, what success they had, and how after they had faithfully travailed in the business of the Lord, new persecution arose against them.  
First, they go into the jews synagogue, and there teach. But what they taught, 
1 The Apostles teach in the synagogue.  Luke declareth not, because before he had reported in his history certain whole sermons of there's, of the which may easily be gathered, what they everywhere preached. For they which had received of Christ an express and evident commandment, and which did all things by the guiding of Christ's spirit, which is the spirit of truth, and therefore in all points agreeth with itself, could not teach divers things, and repugnant in themselves. Therefore what should it need so often to repeat one thing? But this is worthy both to be observed and marveled at, that they will again go into the jews synagogue, and teach among them, whom they had found the greatest enemies of the Gospel, and whose company not long before was to their great hindrance and displeasure at Antioch. This is a notable argument of constancy and trust, 
The constancy and faith of the Apostles.  which they did use in the office committed unto them. For as we saw in the end of the Chapter before, the Magistrates of Antioch so took against them, by reason of the instigation of the jews, that they were in danger of their life, and were banished the coasts of Pisidia, in shameful wise. Besides, there were divers things which might have made them despair of the jews salvation. For they were not ignorant of the prophecies and threats of Christ, which with one consent declared how the kingdom of God should be carried to the gentiles: and they might many ways perceive that the time of this forsaking was at hand. And what, I pray you, might they hope for at their hands, whom they saw imbrued with the blood of the son of God, and who did deadly hate the truth? Yet go they on constantly executing the charge committed to them of the holy ghost, lest any should perish through their sloth. And no doubt but that saying rang in their ears, which was said unto Ezechiel: If I say unto the wicked and ungodly man, without doubt thou shalt die, 
Ezech. 3  and thou givest him not warning, that he may turn from his evil way and so live▪ then shall the same ungodly man dye in his own unrighteousness, but his blood will I require at thy hand. etc. But let all men to whom God hath committed charge over any people, think that said unto them, that was said to the Prophet, and which we see the Apostles observed. In which place Magistrates, Parents, and other such like are to be accounted. All which must well beware, that they let not the malice of men overcome them. For, although they whom they have the charge of, be incurable, yet shall they receive great profit by their diligent study and endeavour, if they do deliver but their own souls.  
Moreover, this is a notable example of Christian charity, 
The love of the Apostles toward their enemies.  that the Apostles so painfully and with such peril travail to bring a most envious nation, and like shortly to perish, by reason of their incurable wickedness unto salvation. For where charity always hopeth well, they also hoped that some remnants might be saved, as we see cometh to pass oftentimes in shipwreck. Hereof cometh it, that Paul so incessantly prayeth for them, 
Rom. 10.9.  and wisheth to be accursed, so that they might be saved. The like affection we see in Christ, who was moved with all manner of pity, when he saw them miserably dispersed like sheep that had no shepherd. He wept also when he beheld that bloody jerusalem, because he saw they obstinately ran into their own destruction, 
Luke. 19  and would not know the day of their visitation. By these examples are those barbarous and gross people reproved, who are touched so little with the calamity of others, or else so impotently led with the desire of private revenge, that for some fewes sake who have injuried them, they will bear hatred to the whole Nation: to say nothing of such, who when they can allege no cause of their hatred, are yet of a certain secret corruption of nature, driven headlong with hatred, & rejoice at the misery of others. But how can they be the children of God, which so far differ from the nature and property of God? 
1. Tim. 2.  For he desireth that men should be saved, and come to the knowledge of truth. He useth to spare whole Cities for a fewes sake that be good, which Cities they desire to be destroyed, for a fewes sake that be evil. But the chief cause of this evil is, for that we consider not as meet is, the goodness of God towards those that deserve a thousand deaths, nor his promises, which rewardeth them that earnestly do their office and duty.  
Now let us see what the Apostles got by this fervent proceeding of there's, that hereby they also may be refused which leave of, 
2 The effect of the Apostles doctrine  despairing they shall do any good before they take the matter in hand. They so spoke (saith he) that a great multitude both of the jews and Greeks believed. Therefore the word of God is never preached without fruit: and everywhere there are some found, which receive it as they aught to do, so that it bringeth forth fruit, as we have oftentimes declared. And God faileth not for his part those that faithfully labour in his name. For as Peter letting slip his nets at the Lords bidding, caught a great hale of fish, having before taken nothing as long as he followed his own head, so as many as order their matters in the name of God, and as he appointeth them, find greater commodity of their labour than they looked for. Therefore it must be attributed to our sloth and falsehood, that so little good is done in these days. For how should the Lord with his help prospero them, who having no regard of his glory, seek only their own commodity, and never will adventure to do any thing for God's name sake, and for the salvation of all men▪ Also it appeareth in this place, as we have often said, that the enterprises of Christ's enemies are in vain, and that his kingdom by persecutions, is rather furthred than hindered. The continual course of the Acts of the Apostles declareth the same, if we well regard it. Let us in these things acknowledge the wisdom of God, and not despair to soon of Christ's kingdom, seeing he can so prosperously defeat the devices of his enemies.  

3 The persecution against the Apostles.  Furthermore, after this good success, Christ's kingdom is afresh persecuted, so that a man may see it is most true that Christ foreshowed, concerning the wicked enterprises of the world, and the travails and dangers of his Ministers. It shall profit our knowledge, if we deeply weigh and consider all the circumstances of this new tragedy. 
i. The jews are authors of the persecution.  First, he nameth the beginners of the persecution, even the jews, who not content with their own incredulity, incensed the minds of the gentiles against their brethren, who had professed Christ: which could not be without slandering of them. And no doubt but they called them the authors and sowers of sedition and trouble, forasmuch as we see the faithful servants of Christ, have in all ages been charged with like crimes. It is verily an horrible thing, that the jews should conceive such a cankered hate against the truth, and they whom God in time passed used to call his children and Priestly kingdom, to be made the ungodly vessels and instruments of wrath. Let no man therefore put his confidence in the worthiness of forefathers, or in any such prerogatives, but follow humility, and reverence God, if they mean not to be thrown down of God, as they were, let us mark in this place who are the authors of tumults and sedition. Not they that believe the Gospel, but they which refuse to believe it. For the believing labour to be at peace with all men, as much as in them lieth. The other because they can not abide the light, use to bring the Ministers of the truth in suspicion with the people, through false accusations, and by sedition, to oppress the truth. But in the mean season they go about with marvelous conveyance to put the godly in the fault, whereof we have examples in Achab the king, and in the jews accusing Christ before pilate. It behoveth us to mark these things, that we now a days to quickly believe not those which say, that common weals and public peace is disturbed by preaching of the Gospel. Secondly, it is declared what manner of men the Apostles showed themselves to be in this tumult. 
ij. The Apostles do boldly resist the seditious.  They go on, and yield not at the first to the wicked, but abiding a long space at Iconium, do the business of the Lord with great trust and boldness. And God assisteth them with his favour, and by miracles and signs giveth testimony unto the word of grace, that is to say, to the Gospel, whereby the grace of God in Christ is preached unto us. The example of the Apostles teacheth us, that they which will be Ministers of Christ must not yield over soon to the attempts of the wicked, although they see great trouble like to follow thereof. For we must admit nothing against the glory of God, the rather to agreed with the world, which Christ calleth naughty, adulterous, and untoward, 
Marc. 8.  and therefore teacheth it to be unmeet that the true servants of God, should have so much regard thereof. In the mean season this place showeth us what the use of miracles is. They be done by the hands of the Ministers, God being the author of them, not for that men should attribute unto the Ministers more than unto men, but that they should be as seals for them that believe not, and which have not been used to the word of God. 
john. 5.10.  Christ our Lord confesseth the same of his miracles. And he teacheth us that those which the Apostles should do, 
Marc. 16.  should serve for none other use. Here therefore are confuted two errors reigning everywhere in our days. The first is the error of them, which require miracles of us, whereof there is no great need among Christian people, whose faith must stand upon the word of God, and which confess that the Apostles doctrine hath long since been sufficiently proved by miracles. The other is of the Papists, which allege a number of most peevish miracles against the manifest truth, for their invocation of Saints, transubstantiation, Purgatory, & other such kind of trifles. Howbeit, it behoved they should first have proved their opinions by the word of God, which thing seeing they cannot do, 
Math. 24. 2. Thes. 2.  they aught to be taken for false and lying signs, that are brought forth for the proof of them, such as Christ long agone prophesied Antichrist should work in the later days. Thirdly, 
iij. All the city is at division.  it is declared how far this persecution went: The whole multitude of the City was divided (saith he) and part held with the jews, and part with the Apostles. This was not therefore a little trouble among a few of people, but all the whole City was divided, and take part one against another, which thing is the greatest plague that can happen in a City. Howbeit, this is it that Christ said should come to pass: I came not to send peace, but a sword. For I came to set a man against his father, 
Math. 10.  and the daughter against her mother, and the daughter in law against her mother in law, and a man's foes shall be they that are of his own household. Here yet must we remember what was said before of the unbelievers, which were the procurers of this persecution. For Christ is not properly and truly any author of division, forasmuch as in all places he commends peace unto us, and commandeth us to love our enemies. But such is the malice of the wicked, that the more they are urged with the wholesome doctrine of Christ, the more they rave, and at length profess open enmity, which thing cannot be ended without sedition. For as the ungodly will hold fast their ungodliness with tooth & nail, so the godly must not forsake their standing wherein they are placed of God, lest they seem to make more of the friendship of the world, than of the glory of Christ, and the salvation of men's souls: For the which cause the Apostles show not themselves to be Neutrales in this contention, although they were strangers, whom Cicero forbiddeth to be curious in other men's common weals. For where some are said to take part with them, it easily appeareth that they also took a part. Therefore they are little like unto the Apostles, which assoon as controversies fall out in matters of religion, think it an high point of wisdom to stand as neutrales and indifferentes. Solon saith he was no good Citizen, which in a sedition would be of no side. And shall we call them Christians, who when Christ's glory is assaulted, will sit like idle gazers, without all danger, and look on? 
Apoc. 3  Surely these men are those warmelinges neither cold nor hot, which Christ threateneth he will spew out. 
iiij. The Apostles fly from Iconium, and preach at other places.  Fourthly, the same end cometh of this persecution, which was before of that at Antioch. For the enemies of Christ with the rulers and Magistrates rose up in such rage, that the Apostles were in danger to have been stoned. Wherefore they following the counsel and example of Christ, fled from thence, reserving themselves for a more seasonable time. And yet are they not to be blamed because they fled in a sedition, raised by their occasion. For what should they else do, seeing the matter tended to open violence? Let us diligently mark what they did after they were escaped. For they gave not themselves to filthy idleness, but coming to Lystra and Derba, spread the doctrine of the Gospel over all Lycaonia. As therefore it is lawful to fly, when neither the glory of Christ, nor the salvation of the Church is in hazard, lest by putting ourselves in danger rashly, we seem to to tempt Christ: so must we take heed, that we follow not the counsel of rascal fear, and forsake the office that God hath called us to. Let us therefore have always before our eyes the glory of God, as the mark of all our devices. For so shall it come to pass, that having passed all dangers, we shall keep both our faith and souls in jesus Christ our Saviour: to whom be all praise, honour, power, and glory, for ever. Amen.   

The. lxxxxvij. Homely.  AND there sat a certain man at Lystra, weak in his feet, being a cripple from his mother's womb, and never had walked. The same heard Paul preach, which beholding him, and perceiving that he had faith to be whole, said with a loud voice. I say to thee in the name of jesus Christ, stand upright on thy feet. And he start up and walked. And when the people see what Paul had done, they lift up their voices, saying in the speech of Lycaonia: Gods are come down to us in the likeness of men. And they called Barnabas jupiter, and Paul Mercurius, because he was the Preacher. Then jupiters' priest which dwelled before their City, brought Oxen and garlands unto the porch, and would have done sacrifice with the people. 
WHen our Lord and Saviour jesus Christ first sent forth his Apostles to preach the Gospel, he warned them of nothing so diligently, as of persecutions that should come unto them in going about that business. Of these he foretold they should suffer both many and grievous, not hereby meaning, through fear to dismay them, but to arm them with faith against troubles foreseen, that thereby they might learn to overcome them. Paul and Barnabas the choose vessels of Christ well understood this thing, who at the special commandment of the holy ghost were sent forth, as we heard before, to preach among the gentiles. For they use such faith and constancy in their office and charge, that after persecution, as men increased with more force and strength, they return with more alacrity to their office again. For being driven out of Antioch, they fill Iconium with the doctrine of Christ. Again, beinst expulsed Iconium, by reason of a sedition there raised, they come to Lystra and Derba, and there they begin to teach. And it is said, they preached the Gospel, lest any man might think they had changed their doctrine for their enemies pleasure. Their constancy is set forth to be imitated of all men, to th'end that they which will seem the true worshippers of Christ, should give no place to the wicked enemies of the word. For he is unworthy of Christ, that more setteth by the friendship of this untoward and adulterous world, than by the glory of Christ. Howbeit, because mention was made of miracles, whereby God gave testimony to the Apostles doctrine, now Luke rehearseth one miracle among a great many, which by reason of the effect falling out thereof, seemed very worthy to be declared. For the more profit that may come unto us by the consideration thereof, first we will discuss the miracle with the circumstances, and then declare the effect thereof.  
Luke beginneth with the description of him, 
1 The miracle of the cripple that was healed.  on whom the miracle was wrought. He was a townsman of Lystra many ways very miserable. For he was lame of his feet, and that from his mother's womb, so that thereby it appeareth his disease was incurable, such as they be for the most part, that cleave to us from our nativity and birth. It is also added that he never went on his feet or walked. 
The miserable state of the cripple.  So diligent a description of this cripple, maketh for the certainty of the miracle, & that the power of Christ might appear the more evident, in whose name not long after he was healed. Here is to be observed, how Christ commonly setteth forth the glory of his name, by them which either are sick of incurable diseases from their nativity, or else are otherwise in great calamity. Such an one we read the blind man was, whom Christ restored to his sight. 
john. 9  Such another was he that had the Palsy, who at length after he had been xxxviij years diseased, was restored again to his health. 
john. 5.  Such an one was the woman which had eighteen years go stowping and bowed as it were together. Such were the Demoniakes that so raged, 
Luke. 13. Math. 8.  and were by his benefit delivered. These things serve first for our consolation, that we should not take the adversities that God sendeth impatiently, considering that hereby Christ knoweth how to fetch matter to glorify his name by. For God so little hateth us therefore, that rather by bearing them patiently, he maketh us the instruments of his glory. Furthermore, they make for our instruction, that we rashly ride not on them, whom God hath punished with any deformities or blemishes of nature. For according to the saying of Solomon, he that derideth the poor, contemneth god his maker: so is he very wicked, which by taunts and scorns nicketh them whom God hath chastened or afflicted with his hand. 
Deut. 27. Levit. 19  Which thing is the cause that the law pronounceth them accursed, that layeth a stumbling block in the blinds way, or curseth the deaf.  
Let us see what this cripple did, before he was made whole. 
The cripple heareth the Gospel, and believeth.  He herded Paul preach and believed he should be made whole. Whereby it appeareth that Paul preached of the salvation of Christ. Which when the cripple herded to be confirmed with many miracles, he conceived also good hope of his restitution, who by like had also some secret suggestion of the holy spirit, forasmuch as there is no promises universal, that promises health of body to all that believe in the name of Christ. Luke meant to show the cause of his salvation, where he saith he believed. For all the Scripture teacheth us that by faith we are made partakers both of Christ, and of all his benefits, and Christ many times teacheth us the same, saying when he healed any: Be it done unto thee according to thy faith, or thy faith hath saved thee, or made thee whole. It is very worthy to be considered, how first it is said he heard, and afterward mention is made of his belief, which he got by hearing the word. This teacheth us after what sort and means faith cometh unto us. It is manifest that faith is the gift of God, and that it consists not in the will, eloquence, or wisdom of man. For no man knoweth the father but the son, 
Math. 11.  and he to whom the son will open him. And God useth men for Ministers and instruments of his word, when he means to teach men his word, according to that saying of Paul. We be the Ministers of Cod by whom you have believed, 
1. Cor. 3.  even as the Lord gave every man grace. Therefore whosoever will attain unto faith, must diligently hearken to the word of God. For how shall they believe, except they have heard? how shall they hear without a Preacher? for faith cometh by hearing, 
Rom. 10.  and hearing by the word of God. Wherefore Christ joining both these together, 
john. 5.  saith: He that heareth my word, and believeth in him that sent me, hath life everlasting. These things serve for commendation of the outward word, that we contemn it not, nor imagine another word of God, nor search for such ways of faith as the Saints never knew of. Which who so do, they lie open commonly to the assaults of the Devil, and are troubled with marvelous illusions, and far like men, which hearing how God giveth the increase of corn, leave of tillage, a thing that God hath ordained for the maintenance of man.  

The cripple is miraculously healed.  After this, Luke showeth the miracle. For Paul well beholding this cripple, perceived certain tokens of faith in him, which could not be without some secret working of the holy spirit. For who is able by a man's countenance, which is the most variable and deceivable thing that is, to judge surely of any man's faith: it must needs therefore be the suggestion of the spirit, that certified Paul of this lame man's faith. Then turning about unto him, he giveth him perfit health of his body. And as it is written in certain ancient copies of great credit, he saith: I say unto thee, in the name of jesus Christ stand upright upon thy feet. For it is not credible, that those first words wherein the name of Christ is alleged, were of Paul omitted (as it is read in the common copies and translation) because this was the only end and mark both of the Apostles doctrine and miracles, to bring men to believe that Christ was their saviour. And this work on both sides proceeding of faith, wanted not a prosperous success. For he by and by which hitherto had always been lame, start up and walked. Thus God by this miracle gave testimony to the Apostles doctrine, as yesterday was declared. And because the miracles of Christ and the Apostles commonly set forth unto us, the manner of our salvation and redemption, therefore we will in this lame man briefly touch the same.  
This lame man or cripple is a pattern or example of the state and condition of us all, 
A figure of the redemption of man.  yea, of all mankind. For as this man is lame, and that from his mother's womb: even so all we be weak and lame unto all things belonging to our salvation. And this infirmity cleaveth to us, even from our mother's womb, as who be conceived and born in sin. And if we consider our life passed, we shall see that we never walked, to say, in the ways of God which led us to the inheritance of eternal life. For we have all strayed out of the way like sheep, every one of us hath followed his own ways. 
Esay. 53.  And God himself testifieth, that the imaginations of men are evil even from their childhood. 
Gene. 8.  Therefore look in what case this lame man was, as touching his body, & the same case be we all in as concerning our soul, and look how far the soul passeth the body, and in so much more miserable a case it shall appear we be. Therefore there is no health in ourselves, but we must needs look it without ourselves, even there where this lame man found it. He herded the Gospel of jesus Christ, and by his power, he believed he should be made whole, and by faith obtained his desire. We must go the self-same way to be saved. Let us hear the Gospel, and believe in jesus Christ, which is preached in the same Gospel, and straightway we shall be saved. He it is that delivereth all them from their sins that believe in him, because he is made sin for us, 
2. Cor. 5.  that we through him might be made that righteousness, that is acceptable before God. It is he that regenerateth us, and who by the immortal & eternal seed of heavenly generation heals the sores and maladies of our corrupt nature. It is he that instructeth us with fresh force, so that we that were not able of ourselves to think one good thought, are able by him to do all things, 
john. 15. Phil. 4.  and as long as we abide in him, we bring forth much fruit. And because he only is able to work these things, he only is to be taken for our saviour, and we being in misery and like to perish, must out of hand seek for him to be our Physician and none other. Also we are taught by example of this lame man, what the duty of them is, whom Christ hath thus healed and delivered. He at Paul's calling start up by and by and walked. So when Christ calleth us, let us forthwith rise up out of the mire, wherein we have to long sticked, & casting away the works of our corrupt & blind flesh, let us walk in the ways of the Lord These things might be more copiously dilated, & with many examples amplified, but it may suffice by these few words to give occasion to think further hereof, to those which are fervent in the study of godliness.  
Now come we to the second part of this place, 
2 How they of Listra were affected at the miracle.  where the effect of the miracle is described, which fallen out far otherwise, than Paul purposed. For as by his doctrine, so by the miracle, he meant to train his hearers unto Christ. But they take occasion thereby to start from Christ. For being deceived with the old fables of poets, they suppose the Apostles are Gods, which took upon them the form or similitude of men, and so came down into the earth. And perhaps they called to mind the coming down of jupiter, and Mercury to Lycaon their progenitor. 
ovid. Meta. 1  For these two (cried they) were come down from heaven, and most foolishly applied their names unto the Apostles. For they say Barnabas is jupiter, either because he was the ancienter man, or else because of his grave countenance, and they think Paul is Mercury the god's interpreter & messenger, because he spoke unto the people. And jump at that time cometh jupiters' Priest, which more pricketh these mad men forward. For bringing Oxen & garlands with him, he maketh preparation for a sacrifice, according to the manner of the gentiles. This is a most notable example teaching us, how easily man's nature swerveth from true godliness, unto superstition and idolatry, and how hard a thing it is to put errors away which have bred in us from our tender years. Not long before, 
Old errors are hardly put away.  these people of Lycaonia gave ear to Paul, preaching of Christ. They saw a miracle also wrought in the name of Christ. Yet the old persuasion of the Gods coming down unto the earth, remaineth still in their minds, and they take occasion of foul error, of that whereof they should have catched hold of godliness. Howbeit, we all confess that they were both foolishly and wickedly deceived. But how more foolish than these, are the Papists? which yet use to brag of the name of Christ. They confess the Apostles are but men, and the servants of Christ, whose ministry it pleased him to use in setting forth his kingdom. And yet they make Gods of them, and attribute unto them those things which belong to God only, and aught to be ascribed to no creature, without the profane contempt of the true & living God. For they teach us, that they are to be invocated in dangers, and prescribe unto them their divers properties & prerogatives as foolish as ever the heathen did in their Gods, appointing one a Patron for prisoners, another for those in danger of shipwreck, another for travelers by the way, & other for those in peril of fire. And because they cannot tell when they have played the fools enough, where they confess that these Saints have suffered death for Christ's sake, yet they ascribe unto them a great part of the glory of Christ, feygning that they are intercessors and advocates unto God for them, and making their vows and prayers unto them. Let us be ashamed therefore to take such pains in confuting the folly of the gentiles, seeing there is much more folly to be found among the professors of Christ's religion. Furthermore, the holy ghost setteth out unto us in this example, the beginning and proceeding of Idolatry. 
The beginning and going forward of Idolatry.  The beginning of all error hath been the ignorance of the true God, and for that men would after the usage of the gentiles, call the nature & essence of God, to the judgement of man's reason. Which error brought in the multitude of Gods, and the gross and absurd opinions that men had of them. Of this followed another error that where they thought there were many Gods, they judged every person and thing whereby they had any benefit and commodity to be a God. Hereof it came to pass, that they counted the stars of heaven, the elements, beasts and men to be gods, whose pedegrues, & tombs, and monuments, were to be seen upon earth. Now these false and counterfeit Gods, must needs have sacrifices, and worshippings. Then were holy days devised, altars erected, temples builded, sacrifices killed, pictures and Images hung and set up, and infinite such like devices, of ancient superstition brought in. Of all which things the Priests were the Captains and Ringleaders, who by this stuff sought their private honour and gain. And if now a man would compare the doings these many years among Christians, with these things, he shall find no difference between the old and new superstition, more than that the names of the Gods being changed, the same rites and sacrifice are still retained, and the error is so much the more detestable, because under the pretence and name of them, which willingly lost their lives for the glory of Christ, the glory of God the father, and of his Christ is defaced. And the multitude of Priests which hereby perceived such plenty of gain growing unto them, increased the ignorance of the people. But how much this doing offended the true worshippers of God, Paul's oration following, abundantly showeth. Let us learn to know God by the Scriptures, to worship him in spirit and truth, to call upon him only in our needs and distresses, and to give thanks to him only, when we be delivered out of dangers, in the name of his son jesus Christ: to whom be all praise, honour, power, and glory for ever. Amen.   

The. lxxxxviij. Homely.  WHEN the Apostles Barnabas and Paul heard this, they rend their clotheses, and ran in among the people, crying and saying: Sirs, why do you thus? We are mortal men like unto you, and preach unto you that you should turn from these vanities, unto the living God, which made heaven and earth, the sea, and all things that are therein: the which in times past suffered all nations to walk in their own ways. Nevertheless, he left not himself without witness, in that he showed his benefits from heaven, giving us rain and fruitful seasons, filling our hearts with food and gladness. And with the sayings scarce restrained they the people, that they had not done sacrifice unto them. 
MAn through the fall of sin, did not only loose his former dignity wherein he was created, but also had the light of his reason wherewith before he used to behold God and his proceedings, so extinguished, that he was not able by his own capacity and understanding to attain unto the knowledge of those things that belonged unto the spirit of God. Which thing was the cause that he not only deceived himself through his own imaginations, but also perniciously abused those things, that God had ordained, whereby to bring him to knowledge. Examples hereof appear everywhere in the histories of all ages, and this is one very notable that falls out among these people of Lystra. For Paul and Barnabas preach unto them the Gospel of jesus Christ. And no doubt but they used as great diligence in preaching to them, as we read they used in other places. Besides their teaching they showed a miracle, whereby a certain lame man was through the name and power of Christ restored to his limbs again: and so was it declared by the very deed self, that Christ was such an one as the Apostles preached he was, that is to say, a most mighty restorer & redeemer of man's decayed nature. But what prevailed all these things with the men of Lystra, which being destitute of the light of the holy ghost, were led with the blind reason of their flesh. They learn not to know Christ hereby. They take no occasion by such a miracle to glorify him. But according to the nature and property of man, taking hold of every thing next them, stick only in the Apostles, wonder only at them, and think they ate the only workers of the miracle, and without any regard had unto jesus Christ, prepare godly honour and sacrifices for them. And it had been a tolerable thing, if they of Lystra only, whom custom of gentle superstition had long bewitched, had thus offended. But the infection of this ensample ran so far, that among the professors of Christ's name, the chief point of godliness and religion seemed to stand in like worshipping of Saints, unto whom by reason of the miracles wrought by them in times past, sick people, prisoners, men in danger on the seas, and otherwhere, used to make their prayers, to e●e●t altars, to make 〈◊〉, and to build Churches, and to offer all kind of sacrifices, having in the mean season little or no regard at all of Christ's merit, in whom only the Apostles and Martyrs showed us all hope of salvation. The madness of these people deserveth more at large to be confuted. But this present place is sufficient to confute them, where it is declared how the Apostles took this doing of the people of Lystra.  

The Apostles put away worshipping from them by their gestures.  First, he lively describeth the Apostles gestures, whereby they abundantly declared how much this kind of honour displeased them. For they rend their garments after the manner of their Nation, which was a gesture of those that took great grief & indignation, by reason of some intolerable blasphemy, as appeareth by the example of Ezechias and Caiaphas, of the which Ezechias hearing the blasphemous sayings of Rabsaces the Chaldey, declared his sorrow and indignation by this gesture: and the other sitting as a judge upon Christ's cause, did egregiously counterfeit a mind abhorring blasphemy by the same gesture. But the Apostles which used alway to prefer the glory of Christ, before all private affections, did not counterfeit or dissemble in this place. And being not satisfied with tearing of their garments, they leap into the throng of the people, as men ready to quench some public fire, which they being strangers and foreigners could not do without danger of their life. Furthermore, they go not about their matters with bore words only, but with crying out, that a man would think they had forgotten all modesty and mildness, being in their private cases known to be most modest and patient. Therefore by this example may be gathered, what the nature of the godly is, and with what fervency of zeal they use to strive for the glory of God. It seemeth to them an intolerable blasphemy, when men go about to give unto them, or to any other creature, any divine honour. They have a careful regard unto the covenant of God and to his law, the chief and principal point whereof is, to acknowledge and worship him only as our God. And because they knew he was a jealous God, and a severe revenger of his honour, they also must needs be zealously incensed, when they see God's glory openly taken from him, and given unto other. The like example we saw before in john and Peter the Apostles, cap. 3. and .10. And it appeareth the Angels are of the same mind & judgement as the faithful messengers of God. See the Apoc. 19▪ and .22. We learn by this place, what we aught to think of them, that dare arrogate and challenge to themselves any godly honour, such as we read sometime Herodes Agrippa did Caligula, Domitian, Dioclesian▪ and such like filthy men, & monsters of nature. And now adays we see the Bishops of Rome challenge unto them the title of holiness, the forgiveness of sins, and absolute power to do all things, without check, insomuch that no man must reprehend them, though they carry headlong with them into hell infinite heaps of men's souls. These kind of men ca● by no argument reprove▪ themselves more evidently to be destitute of Ch●●stes spirit, seeing the Apostles of Christ so abhorred such glory, with the desire whereof these men are so ravished, that for this glories sake they fear not only to seduce the whole world with false doctrine, but also to f●ll all places full with fighting and wars. Moreover, it appeareth by this example, that they worship not the Saints, which use to invocate them, and outwardly to worship them, which thing God challengeth to himself alone▪ For what else do these men (as much as in them lieth) but make them the vessels of God's wrath & ignominy, which while they lived on earth, bend all their endeavour and study to have God glorified. For it is not to be thought, that now they are in heaven, they have changed their opinion, or that God hath changed his mind and will, which in times past, said by his Prophet: I am the Lord: this is my name, 
Esay. 42. The Apostles put from them worship by speaking.  and my glory will I give to none other. Yet a more evident demonstration of all these things shall appear in the Apostles Oration, immediately following, every part whereof we shall peruse in order.  
The proposition and sum of their oration is, that neither the Apostles, nor any other Creatures aught to be invocated or worshipped, 
i. The proposition.  but only the true and living God. Which thing where they might plainly have pronounced it without any circumstance of words: yet they thought good to express and set out their meanings by an interrogation, saying: Sirs, why do you thus? These things agreed very well with the gestures which even now were declared. For in few words they plainly testify, that that worship wherein a number now a days thinketh the chief praise of godliness and religion consists, is impious, valawfull, and abominable. And let no man object unto me, that the Apostles were offended with that Gentillike worship and names of counterfeit Gods, but would have taken it in good part perhaps, if they had honoured them in such sort as now a days they are honoured in the Pope's kingdom. For they simply abhor all kind of worship, saying that such honour belongeth to God only and alone.  
This appeareth most evidently in the second part of the Oration, 
ij. The confirmation.  which containeth the confirmation of the Proposition, fortified with two strong arguments. The first is taken of their own person or nature, where they say, we are mortal men like unto you, as though they should say: It is an absurd and foolish part to honour and worship them as Gods, which are of the same nature that we ourselves be, and subject to such infyrmities as we be. For both we be sinners, and by reason of sin, are subject unto all such troubles and miseries, as fall out in this life. The self same argument we heard that Peter used before to Cornelius falling prostrate before his feet, which said unto him, Arise, for I myself also am a man. And if this argument be well weighed, it shall appear that all worshipping of Creatures is hereby overthrown. For if men be therefore unworthy of divine honour, because they be men, what shall we say of other creatures, which are all inferior unto man, as which were created for man's sake and use to do him service? From which order the Angels also must not be excluded, forsomuch as they are spirits of administration, sent out for the ministry of them which shall be heirs of salvation. 
hebrews. 1.  And we will not here admit their cavillation, which say, that by this argument worshipping of Saints is not refelled, because they are delivered from all kind of miseries and infyrmities, and are made partakers of the heavenly glory. For to grant them that by this argument nothing can be gathered against them: yet are there infinite other places of Scripture that teach us, they aught no more to be invocated now, than when they lived here on earth. For the holy men in the Prophet testify, that even now they are ignorant, in what state and condition we be. 
Esay. 63.  And this agreeth very well with beatitude or bliss, which they enjoy not, if they be feign either to behold or revenge our miseries. Furthermore, there is a grounded and inviolable principle of religion, where we are taught that we must worship and honour one God only. 
Deut 6. Math. 4.  And if men neither while they are living, neither when they are dead, must have any godly honour, who can sufficiently laugh at their folly, or rather bewail it, which turn and transform these Saints into the works of their own hands, that is to say, into dumb Images?  
The other argument the Apostles fet from their office, saying they came unto them and preached the gospel, to th'intent that they should turn from these vanities, & begin to worship the living God, which was the creator of heaven and earth, the sea, and all things contained in them. And thus they plainly protest that they may not suffer any godly honour to be done unto themselves without manifest impiety and offence unto God. For who will not take him for a traitorous ambassador, and worthy of all punishment, which under the name and pretence of his king, would advance his own cause, and study to establish his own tyranny among them, whom he aught to bring to his Prince's obedience, who would not think him a wicked caitiff, which would under the pretence of old acquaintance and friendship, bring another man's wife home to his own house? But it is evident that the Apostles and other Ministers of the word are Christ's Legates and Ambassadors, and the bridegrooms friends, and that it is their duty to bring men to the obedience of faith, and to marry them to Christ, whom he hath redeemed with the price of his blood, and made his unspotted spouse. Thus john the Baptist reasoneth of his office with his Disciples, 
john 3. 2. Cor. 11.  and Paul in other places. And therefore in this place he refuseth these honours offered him with such detestation, because he seethe he should incur both treason and fornication, if he should commit the like thing. Would God they did well observe these things, which in these days think it most godliness and religion, to send the simple and unlearned Commonalty unto Creatures, or else teach them to seek salvation in the merits of men.  

All worship is vain, devised without the word of God.  Moreover, it is worthy to be considered, how the Apostles call this worship which they of Lystra would have done unto them, vanity. For hereby we gather, that all such religion is vain, & of no force as is devised of man's imagination, without the word of God, specially if it tend not to the worship of God only, but unto creatures, to whom God will not impart his glory. 
Math. 15. Esay. 29.  Hereunto agreed the things which Christ allegeth out of the prophet: They worship me in vain, teaching the doctrines of men. Let the Papists here make answer, whose religion, as it chief consists in honouring of creatures: so it standeth upon none other foundation, than men's traditions.  

The duty of the ministers of the word.  Furthermore, the Apostles in these words, comprehend the duty of those that are ministers of the word, while they affirm, that their preaching is to the end, that men should turn from the vain worshipping of creatures, unto the only living God. Therefore the faithful ministers of Christ must join these two things together, that is, they must both overthrow false religion, and plant the true. Whereunto is to be referred, that saying of the Prophet. 
jerem. 1  Behold, this day have I appointed thee, to root up and destroy, and to build up and plant. For as in husbandry and tillage, all the labour taken in ploughing and watering is in vain, except the things that hinder the corns growth, be rooted up, and good seed sown: so in the husbanding and dressing of the mind, they have most unfruitefully laboured, which have not painfully and carefully joined both these together. Therefore the men of our days commit double offence. For there are some men that so abhor Antichrist, and his wicked religion, that being occupied only in overthrowing the same, they have no remembrance to restore again true and sincere religion. Again there are other some which will have men taught the true religion by preaching the word, but will not have abuses and superstition touched, because they would not have the displeasure of the world. And these latter sort hope that superstition will fall of it own accord, when men are come to the knowledge of the true God: and they perceive not that there is no place for the knowledge of God in men's minds, till these superstitions be removed. Therefore who so means profitably and with commendation to travail in matters of religion, must join both these (as is said) together.  
Thirdly, the Apostles teach us to know what manner of God he is, 
God is the Creator and governor of all things.  even the maker of heaven and earth, the Sea and all that in them is. Such a God the scripture declareth every where he is, and such an one we openly profess him to be, in the articles of our faith, according to the tradition of the Apostles. But they which confess him to be the Creator, must also needs confess that he is a governor. For it is not meet that we should imagine God to be such a work master, as hath no regard or care of his work. And David confesseth in deed that he dwelleth on high, but yet that he beholdeth whatsoever is done in heaven and in earth. 
Psal. 113.  For by his providence it cometh to pass, that the poor of low degree are advanced to princely dignity, that kingdoms are conveyed and transferred from one to an other, that women that are barren, are made fruitful, that the earth bringeth forth all manner of fruits, that the seas ebb and flow, that all the world is tossed and turned with such interchangeable course and variety of seasons. And to conclude, there is nothing so excluded from God's providence, but that it numbereth even the divers ways of birds flying, the flowers of the field, and hears of our head. By these things is their doting confuted, which say that this world is eternal, which is the first step up to impiety. For hereof it will follow, that all things come to pass by chance, and that either there is no God at all, or else that he walketh up and down ydely in heaven, and hath no regard what is done on earth. David most diligently described this sect of men, which thus imagine and fayne, in his Psalm 14. and .53. But at this day this sect so reigneth, that a man shall see few which are in deed persuaded that God is the creator and governor of all things. But the end of these men Peter trimly setteth forth in his last Epistle and third Chapter.  
But let us return to the Apostles, who in the third part of their oration, confute the objections that might be made against them, 
iij. The confutation.  such as was prescription of time, and uniform consent almost of all the world. Which arguments at this day are wont to be alleged against the truth. For it seemeth an unmeet and an absurd thing, that so many should have erred, so many years together, & that the truth should now at the length, be known but to a small number of men, and those of small name and fame. But the Apostles answer these things in few words: God (say they) in times past suffered all nations to walk in their own ways. In these words, lie two arguments. The one that the gentiles walked not in the precepts of God, but in their own ways and inventions: therefore we may not take them for an example therein to follow. The other is that this thing fallen out through the permission and sufferance of God, not that he was pleased with their superstition, but that the presumption of such curious men so deserved, who (as Paul in an other place saith) would seek further in the mysteries of God then man's reason could attain to, and were not content with the ordinary means, 
Roma. 1.  whereby God had appointed to be known. This place teacheth us that the ways of man in his salvation are blind and deceivable, because the natural man (as was said in the beginning of this sermon) perceiveth not the things that belong unto God. 
1. Cor. 2.  Except therefore man's wisdom submit itself unto the word of God, it cannot attain to the true knowledge of salvation, yea the higher it shall mount in persuasion of her own ability, the deeper she shall fall into the gulf of errors. Therefore it is a great blindness of there's, that think matters of religion and controversies rising about the same, can by man's reason and devise be calmed and appeased. These men do▪ as if one should appoint those for judges of causes, that can neither see nor hear, we are further admonished by this place, that all they are miserably beguiled, which allege the multitude in matters of religion, & affirm that the Church cannot err. For it is evident in all ages, that the greater number have been deceived with false opinions of God, & have not truly served him. Only No with his family, which were but eight people, followed an opinion of God & religion contrary to all the world, & hath God to confirm & warrant of the same. And the patriarchs a very few in number, as bright stars shining in the dark firmament were scattered abroad among the unbelieving gentiles, what shall we say of the people of Israel, the peculyars of the Lord? Read we not, that they and their bishops most foully and wickedly erred? when contrary to the commandment of God, they enterprised to cast a Calf, & (as the Prophet says) turned the majesty of their God into the similitude of an Ox that eateth hay? 
Psal. 106.  And to speak of God's new people, 
Luke. 12. Math. 7. Acts. 20. 2. Thes. 2.  doth not Christ call it a small flock, and saith he not they are few which go in at the narrow gate, unto salvation? yea Paul saith, that grievous Wolves shall rise up even of those of the congregation, which shall not spare the flock, and he saith also that Antichrist shall sit aloft in the temple of God. Let them cease therefore to object unto us the consent of multitude and authority of the Church, which resist the open verity. We require the word of God, and voice of Christ, which aught to be the only touch and rule, to judge all controversies in doctrine.  

God is not to be charged for men's Idolatry.  Furthermore, lest any man should put God in fault of the gentiles idolatry and superstition, the Apostles use a preoccupation or prevention, in the which they clear God of all manner of fault. For, (he say they) hath always born witness of himself, his nature and pleasure, and hath showed his invisible nature and essence unto the world, by his visible works. And omytting those great and wonderful works of God, which pass man's capacity and reach, he rehearseth his daily works, whereby he doth good unto men, that even for this cause they were able to draw any man to the diligent consideration of so sovereign a God. For who is so blind or dull, that he perceiveth not the seasonable times, and the increase of victuals springing thereof? who will say these things come to pass by chance, that are knit together so fast by order of nature, that if any thing cometh beside the wonted course of nature, it is thought a wonder? And I pray you what an unthankfulness is it, not to acknowledge that God, which alone provideth us not of necessaries only, but also giveth us abundance of those things that are delectable and pleasant? Or what excuse of ignorance can they allege for themselves, which as often as they take their meat, are admonished of God's liberality towards us? In this place there is a profitable doctrine, and for the beating down of the superstitious curiosity of some people, very necessary, that is to say, who is the author of the influences of heaven, and the increase and yield of the earth. The Apostles say of God the Creator, that he giveth us rain from heaven, and fruitful seasons, replenishing us with food and gladness. Hereunto agreeth the scripture in every place. David diligently accounteth the same among the other works of God, saying: He covereth the heaven with clouds, and prepareth rain for the earth, and maketh the grass to grow upon the mountains. He giveth fodder unto the cattle, and feedeth the young Ravens that call upon him. He giveth snow like wool, and scattereth the hoar frost like ashes, 
Psal. 147.  he casts forth his ice like morsels. He sendeth out his word & melteth them, he bloweth with his wind and the waters flow. Again: He watereth the hills from above, 
Psal. 104.  the earth is filled with the fruit of his works. He bringeth forth grass for the cattles, and herb for the use of men, that he may bring food out of the earth. etc. I omit infinite other testimonies which might be brought. But God moderateth all these things according to his just will and pleasure, while he sendeth plenteous increase to them that walk in his law, 
Levit. 26. Deut. 28.  and scarcity and barrenness to the disobedient, whereof we have evident examples. Here the Astrologers are confuted, who attrybuting these things to the position and placing of the Planets, revoke and bring in again the profane names of Gods, and almost all kind of gentility. The superstitious are here also reproved, which make the saints authors hereof, which ask rain & seasonable weather of them, having Masses and service appointed for that end and purpose. Let both these sorts see what God saith in Hoseas. chap. 2. And let us follow the Apostles doctrine▪ and acknowledge one only God to be the author and governor of all these things, which is neither bond to the course of Planets, nor is not subject to nature, but according to his good pleasure and just judgement, moderateth and ordereth all things.  
Now Luke declareth the effect of the Apostles sermon, and saith, 
The effect of the Apostles sermon.  that they of Lystra could scarce be restrained with all this weight of words and sentences, but that they would do sacrifice unto them. So froward and obstinate man is in retaining of superstition, yet is the obstinacy of our time greater. These men could with one Sermon be prohibited, where now adays there are numbers, which with many years travail, and daily sermons can not be brought into the right way. Let us therefore pray unto God the father, that he will illuminate both them and us with his holy spirit, and bring us to the true and wholesome knowledge of him, and his son jesus Christ: to whom be praise, honour, power, and glory, for ever. Amen.   

The. lxxxxix. Homely.  THITHER came certain jews from Antioch and Iconium, which when they had obtained the people's consent, and had stoned Paul, drew him out of the City, supposing he had been dead. Howbeit, as the Disciples stood round about him, he arose up and came into the City. And the next day he departed with Barnabas to Derba. And when they had preached to that City, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, and strengthened the Disciples souls again, and exhorted them to continued in the faith, affirming that we must through much tribulation enter into the kingdom of God. 
AS our Lord and Saviour jesus Christ laboureth incessantly to maintain and defend the salvation of mankind: so Satan is altogether occupied in overthrowing the kingdom of God, and in pulling men from the way of salvation. Hereof in this history have we a most evident example. For as the Apostles were preaching at Lystra, first Satan moved certain superstitious people to give divine honour unto them, and no doubt but this was the drift of that malicious enemy of man's salvation, to have tripped the Apostles by tempting them with ambition, whereas he had attempted Christ before with the same. But his enterprise cometh not to pass. For, Paul and Barnabas perceiving this craft of the Devil, and being inflamed with more zeal than before, defended most constantly the glory of the true God: so that now the townsmen of Lystra begin to taste of the knowledge of God, and to forsake the errors of their forefathers. Wherefore Satan proveth another way, and armeth against them the professed enemies of the truth, by whose means he had caused the Apostles at other times also, to give place & to go back. For he calleth certain jews from Antioch and Iconium, who with slanders had so incensed the minds of those of Lystra against the Apostles, that they like mad men rose against Paul, would have stoned him, and haled him hal●e for dead out of the gates of their City. And the very use of all this history is, to learn us to beware of Satan's sleights, wherewith he useth to undermine the truth, and to imitate the constancy of the Apostles in withstanding them. But because there are other things in the same, serving both for our instruction and comfort, it shall be very profitable to consider all the circumstances of this contention.  

Satan hath everywhere his instruments.  First, the same parties are the beginners of this disturbance, who before had troubled the Apostles, even the jews, of whose horrible blindness and desperate obstinacy in contending against Christ, hath been already oftentimes spoken. But here is to be marked a notable sleight and policy of Satan, in that he bringeth these men from Antioch and Iconium, as old tried soldiers. For his chief care is to have everywhere his instruments, whereby he may overthrow the kingdom of Christ, and establish his own. Wherefore if he perceive that men are not fit enough for his purpose in one place, he will bring other from other places, by whose means and industry he will compass his purpose. Hereof might many examples be brought, if old examples needed, where daily are abundant. For the like subtlety he useth in these days, procuring Bishops and idle Monks to creep in, and maintain the counsels of the wicked, and to incense the unlearned Commonalty with slanders against Christ's doctrine, invegling the Nobles with fair promises, and sometimes with gifts and rewards, labouring all that they may, to destroy the fruit of the Gospel, even in the springth and shoulder-blade. And this it shall be very profitable for us well to mark, that we may labour with no less travail and study (yet godly and void of all guile) to defend and set forth the truth.  
Secondly, 
The inconstancy of the Commons.  we have to consider the inconstancy of the Commons and people. For they which not long before took the Apostles for Gods, and prepared to do sacrifice unto them, being suddenly persuaded by foreigners, and men of another profession and religion, go about to put them to cruel death. What therefore shall we think they would have done, if they had been pricked forward, either of their own Nation, or of the Roman Precedents? But this the levity and ticklenesse of the people, which is both forgetful of benefits received, and with detestable injuries reward their benefactors, is not so dishonest as common in every place. Example hereof we see in the Egyptians, who being through josephes' counsel not only preserved in time of dearth, but also advanced to great power and glory, yet forgot they him almost before he was dead, and used all manner of cruelty and tyranny against his posterity. Moses felt even the same, who being the protector and defender of the people of Israel, and having suffered all kind of slanderous reproaches, could scarce escape stoning. What need we to speak of David and divers others, whose examples we read in the stories of the gentiles, seeing it is evident Christ suffered the like? For they which called him and hailed him as their king, and with honourable and great shouts received him as he came into jerusalem, shortly after joining with the Scribes and Phariseyes, desired to have him crucified. These examples are very profitable. For they teach us, that we must not trust in the praise of the people, which is so variable and inconstant. For if a man will consider but himself only, he shall easily perceive what divers minds and contrary affections he shall be in at once. And think we that the Commons, a beast of so many heads, will always be constant, which look how many heads it hath, with so many senses it is led? and admitteth and hearkeneth every day to the new devices of them, which use their inconstancy and levity to their lucre and advantage? Why rather labour we not to make our doings acceptable to God only, with whom we know there is a sure reward laid up for us, which neither the levity of the Commons, nor violence of Tyrants can take from us.  
Thirdly, we have to consider God himself, 
The providence of God preserveth the godly in dangers.  according to whose beck and providence it is manifest all things are ordered. He suffereth the most faithful Apostle of Christ, and choose vessel of his grace, to be stoned, and that of them, whose salvation he most desired, and for whom he prayed without ceasing. Therefore it aught not to seem a strange or insolent thing unto us, if the like come to pass in these days, and we must not judge of any man's doctrine or faith according to the evil success thereof, because the like fallen out in times passed to the Prophets, as Christ testifieth. 
Math. 5.  Let us rather comfort ourselves with God's providence, which appeareth in this place by many arguments. For who will not acknowledge it to be the singular working and counsel of God, that Paul was thus stoned, and Barnabas untouched, being Paul's companion, and whom not long before, they seemed to prefer before Paul, calling him jupiter? Who will say but he was preserved by the assistance of God, seeing we read none was present, that went about to resist the enterprise of these harebrained Commons? And if any man will demand why God assisted this man rather than Paul, surely he can tender no certain reason therefore, more than that it so liked God, whose judgements are truth and verity. Yet if place may be given to godly conjectures, it may seem that God therefore spared Barnabas, because he knew he was as yet more weak, than to bear out such a brunt. For God is faithful, and will not suffer us to be tempted with more than we can bear. 
1. Cor. 10.  And God's care and goodness seemeth towards Paul no less: for he preserveth him in the midst of the shouting of the people, and stones flying about his ears, so that he caught no deadly wound, or if he had any, he recovered it. Yea, he so restored him again, that being thought to be dead, and being drawn like a dead carrion out of the gates of the City, he was able the next day following to take his journey. Let no man therefore despair in the middle of dangers, considering that the bounds of God's providence pass the marks and doles of all dangers. For whether we live or die, we be the Lords, and nothing is able to separate us from his love. 
Rom. 8.14.  And Paul himself teacheth us to learn a general doctrine of this example, in the later Epistle to Timothy cap. 3. by these words: Thou hast seen the experience of my doctrine, fashion of living, purpose, faith, long suffering, love, patience, persecutions, and afflictions, which came on me at Antioch, at Iconium, and Lystra, which persecutions I suffered patiently: and from them all, the Lord delivered me, yea, and all they that will live godly in Christ jesus shall suffer persecution. Wherefore first let us say this foundation in our mind, that nothing can come unto us without the ordinance and pleasure of God, who hath numbered even the hears of our head. 
Math. 10.  Next, let us think he ordereth all things after his righteous and holy judgement. Thirdly, let us be fully persuaded, that he will never cease to take care for us, but beareth a fatherly mind and affection to us: and that even than he most careth for us, when we seem most in danger of our enemies. Therefore he will deliver us out of all danger, if he think it so meetest for our behoof. And if it seem not so good unto him, which far better knoweth our case, and what is meet for us, than we ourselves, what be we, I pray you, to reply against him? But hereof we shall have occasion to say more about the end of the sermon.  

The duty of Christians towards their brethren in distress.  Now what did the Disciples whose minds were lightened with sounder knowledge of Christ, in all this business? Did they deny their faith and take part with the gentiles: or were they ashamed of Paul so being stoned, and in shameful wise haled through the City? Not truly. But they gathered about him, by likelihood of good will. For where they were not able to defend him against the open violence of the furious people, they do yet as much as in them lieth. And whom they thought to be dead, him they stand about bewailing him, and desirous to accomplish the last duty of burial unto the most valiant minister of Christ, as we herded the faithful at jerusalem did before, when Steven was martyred. And yet was this a dangerous enterprise, if a man well consider the jews cankered hatred towards Christ, and the rage of the people, not yet calmed by reason of the late disdain conceived. But our Saviour Christ faileth not to further such godly duty. For whom they lamented as dead, him did God in such wonderful wise restore again, that he by and by rose up and went into the City. We are taught by this example, what duty we own unto the faithful ministers of Christ, being in danger for doing of their duty. First, they that are able, must faithfully help them being in distress: wherein many duties are to be considered and fall out, amongst which there is none so small, that hath not his reward before God, considering that he shall not loose his recompense, that giveth but a Cup of cold water unto a Disciple of Christ. 
Math. 10.  And if any deny them the succour they are able to give them, let them think that said unto them, that Mardocheus sometime said unto Queen Hester: If thou hold thy peace at this time, then shall the jews have help and deliverance some ootherwayes, and thou and thy father's house shall perish, Cap. 4. The second degree of duty is, that they that are not able to help them, consent not unto the counsel of the wicked enemies of Christ, and by all means possible declare that they never consented unto them. 
Marc. 15.  The story of the Gospel showeth us as example hereof in joseph of Arimathaea. The third and last is, that we comfort those, whom other tyrannously afflict, by all the means we are able: and if we lack ability, yet to testify by our tears, how we lament their state. And let us not be ashamed of them, in whom we know Christ lieth bound, is banished, afflicted, and put to sorrow. This did josephus most faithfully perform, while he caused Christ to be honourably buried, whom his adversaries shamefully hung on cross. If we would now a days thus dutifully use ourselves towards the members of Christ, we should see God would help and aid us, beyond our expectation. For God will not suffer the endeavours of his beloved to be lost, nor the kingdom of Christ his son, to be shrowne down, by the enterprises of the wicked. But let us return to the Apostles, and see what they did after they had escaped these broils, of whom thus much is reported, as followeth.  
The next day following, 
i. The Apostles made the bolder by afflictions return to their vocation again.  Paul accompanied with Barnabas went from Lystra, and came unto Derba, where he preacheth the Gospel of Ie●us Christ, & bringeth many disciples unto Christ. This is a notable and rare example of christian constancy and faithful endeavour, that by danger being made the more bold and fervent, they return again unto their office and duty. Hereby is reproved the sluggishness of those slydebackes, which after they have been once in danger, as though they had then done all their duty, can never be brought again, to suffer any more for Christ's sake. Howbeit in deed they should rather have considered, that by reason God of late had so delivered and helped them, they should have been the more encouraged and bold. For hath God therefore set us at liberty, to the intent we should afterward stand idle and look on, while others are in peril? Nay, but for this cause rather he maketh good his promise, to the end we should stand the more boldly in the defence of his name. Paul remembering this, could not find in his heart to rest scarce one day together, and yet it might seem he had deserved to have his Quietus est. This also is to be observed, that wheresoever Luke reasoneth of the Apostles doctrine, he maketh mention of nothing but the gospel, the ministery and preaching whereof Christ had committed unto them. 
Marc. 16.  This is a great argument of the faith and credit which they used in the office committed to their charge, and also teacheth us what aught to be preached in the Church. For if the Apostles dared not take so much upon them, as to give back & start from the commandment of Christ, and to enfeoff the Church with new traditions. Doubtless their boldness can not be excused, which now a days impudently presume so to do, under the name and pretence of the Apostles.  
Moreover, the Apostles return to the three Cities, from whence they were expulsed, 
ij. They come to the Cities again, from whence they were driven.  that is, to Antioch, Iconium, and Lystra, to confirm and establish those that they had won unto Christ in the faith. For as in ordering of an house, it is as much praise to save that is got, as to get more unto the same: so in the Church of God, we must have a care not only to get more unto it, but also to take heed that none fall from their duty and faith through our negligence. And as seed must not only be thrown into the ground, but also be tended and cherished, that thorns and briars overgrowe it not, so that it perish: so the seed of God's word being once sown amongst men, must still be cherished and watered. For the parable of Christ is well known, concerning our enemy, which while we be a sleep, useth to sow darnel and Corcle. Therefore they are much to blame, which a●ter they have preached the word, think they have discharged their duty, whereas afterward their diligence and industry, is more needful than before, that they which before began to hear and follow the voice of Christ, be not seduced and pulled back through Satan's craft. Also it is a notable example of christian love and zeal, that Paul and Barnabas returned to them again, who injuriously and shamefully had entreated them, driving them out of their Cities. Let no man therefore be offended at the unthankfulness of men, nor think it is therefore lawful for him to leave of his duty, because his hearers, for whose salvation he is so careful, like not of him as he deserveth. For why should a man imitate him whom he thinketh worthy to be blamed? Thou thinkest them worthy to be reprehended which do not their duty. Why then sufferest thou thyself to do worse than they, in not doing thy duty? Remember rather that thou art the servant of God, and therefore lookest for thy reward at his hand, and not of this blockish and ingrateful world, whose property it is, to requited those that do them good with all evil. The things that came to pass unto Moses, David, the prophets, to Christ, & his Apostles, abundantly declare the same. Yea, the histories of the Gentiles are full of these examples. For here unto are to be referred Aristides, Themistocles, Miltiades, Cimon, Camillus, the Scipions, the Catones, Cicero, and infinite others, who where they were the deliverers of their Countries from calamities, whereby the unkind Citizens, either shamefully banished their Countries, or else unworthily put to death and killed. But let us diligently consider what Paul and Barnabas did, in the Cities whereunto they returned.  
first, it is said, they confirmed the minds of the Discipels. And yet is it the work of God only, 
iij. There confirm the minds of the Disciples.  to rule the minds of men, to confirm them, and to move them after his own pleasure. Yet the Apostles confirm them, whose ministery God did vouchsafe to use to that purpose, who where he worketh only all things, in all men, yet for the most part he useth his means, and a certain orderly proceeding. Therefore even as by preaching of the word, he illuminateth men's minds with faith: so by the same means, he confirmeth men's minds in the faith. And so must we think and consider hereof, lest we attribute to the ministery of men, that which is only the work of God, or else make to light of the ministery ordained of God. For grievous and detestable is the error of them, which while they will seem to defend the glory of God, contemn the order appointed of God, despise the doctrine of his word, shun to ●oyne with the congregation, neglect prayers, and under the pretence of God's holy name, live carelessly and wickedly.  
Howbeit, 
iiij. They exhort men to perseverance.  Luke declareth how the Apostles confirmed the minds of the Disciples, saying as followeth: exhorting them to continue in the faith. Man's minds therefore use to be confirmed with exhortations, taken out of the word of God. Let us also mark how it is not sufficient for men, once to believe in Christ, but that they must also abide and continued in the true faith. For except they so do, 
Math. 12. Luke. 9  the later end will be worse than the beginning, and they are not thought worthy of the kingdom of God, which have once laid their hand to the Plough, and look back again. Hereof came it to pass, that Christ after his ascension, rebuked the Church of Ephesus, because she had lost her former love, and fervent zeal of faith, but commended the Church at Thyatira, because they increased every day more and more in faith and godliness. 
Apocal. 2.  Therefore it behoveth all congregations diligently to meditate all these things, that they corrupt not the laudable beginnings of faith, with filthy falling away and negligence. Also let all degrees and states of men learn hereby to take heed of their office, this is a general rule in all things, that it is in vain to begin well, except we continued on unto the end. In the mean while this place teacheth us, that the doctrine of faith is certain and inviolable. For it were no commendable thing to persevere and continued in the faith, if there were any thing in the doctrine, thereof to be amended or changed, which thing is to be objected against them, who while they dare not openly condemn the doctrine of the Apostles, yet (say they) there are divers things added to it since, as necessary to be observed, as the things that they taught. But if a man will compare those things with the doctrine of the Apostles, he shall find that the truth of the Apostles doctrine can not stand, if such things be admitted. Let us learn therefore so to persist in the faith and doctrine of the Apostles, that we admit nothing contrary thereunto, yea, that we believe not an Angel, 
Galat. 1  if he would now preach any new or other gospel.  
Moreover, they put away the offence of the Cross, 
v. They put away the offence of the cross.  which was a thing very needful, because man's reason most times judgeth of faith according as things in time fall out. And it is not unlike but many men's minds were marvelously tempted, seeing the Apostles doctrine was everywhere rejected, and they still in danger and trouble for the same. But the Apostles in a brief saying, give a most effectual comfort to the weak in faith, saying: that by many tribulations we must enter into the kingdom of heaven. This saying hath in it two reasons very fit to comfort us. The first is, that they say it must so be, and can not be otherwise. And common sense teaceth us, that we must take patiently and in good worth, that that cannot be otherwise. Thus they declare in what state of life the godly have to live in this world: which Christ also testifieth, is full of all manner of afflictions, whereas he commandeth us every day to take up our Cross, 
Luke. 9  and so to follow him. And surely if a man will mark the course of this life, he shall see nothing free from evil and misery. For this life floweth with all manner of molestations, which spring of sin, such as are sickness, labour, care, watching, poverty, alteration of the world, and infinite like, by reason whereof our life is compared to a most troublesome and perilous pilgrimage, and continual travail. But beside these, there are other afflictions which the world that cannot abide the light, hath in store for the godly. For hereof proceedeth it that the world hateth them, that they are railed on, and put to shame, that every man doth them injury, that they lay violent hands on them, that they are imprisoned, manacled, and fettered, that they are banished, loose their goods, and suffer most vile and horrible deaths. 
Psalm. 34. john. 15.16.  Thus is fulfilled the saying of David: Many are the tribulations of the just, and that Christ foretold should come unto us. And in all these things we must remember, that so it must be, not only for that God may be found true of his word, but because it is expedient thus to tame and bridle our flesh, and to move us to loath this life, and to desire the life to come. For we feel in ourselves, what a love of this world is in our flesh, and with how much ado we are brought to the desire of heavenly things. And what (think you) would come of us, if we should taste of no adversity in this world, but have all things come to pass according to our desire & liking? Surely, the flesh would never be brought to renounce this world, which notwithstanding all these vexations, is wonderfully in love with the world. The second reason is, that they declare how there is a joyful end of tribulations, for that by tribulations there is an entrance for us into the kingdom of God. Which words are not so to be understanded, as though by suffering afflictions we deserve the kingdom of God, which is purchased for us by the blood of our Saviour Christ only. But they teach us, that Christ by his example hath trod out this way unto us, that as he by the cross entered into the glory of his father: so the end of all afflictions is set forth unto us to be the inheritance of eternal life, according to the promise of Christ: 
john. 12.14. and .17.  I will that where I am, there my Minister shall also be. Who therefore will henceforth abhor the cross? who will be offended at afflictions, seeing he heareth they come also unto the wicked, but by Christ's mean work to the salvation of the godly. Let us remember these things at this day (O brethren.) Let us consider that it is God's appointment, that we should be thus enured with divers troubles, and that it can not be otherwise, because the naughtiness of our flesh so requireth. Let us have an eye to the example of Christ, who because he would be our Captain, suffered first all these things. Furthermore, let us fasten the eyes of our mind upon the glory of the heavenly life, and forget these frail and temporal things behind us. Let us join hereunto fervent prayer, that he may vouchsafe to accomplish and perform the good work which is begun in us. And so shall it come to pass, that being inspired with his spirit and grace, and having prosperously ended this race of our life, and attained to the reward of the heavenly, we shall live and reign with our Lord and Saviour jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The. C. Homely.  AND when they had ordained them Elders by election in every congregation, and had prayed and fasted, they commended them to the Lord on whom they believed. And when they had go throughout Pisidia, they came to Pamphilia, and when they had preached the word in Perga, they descended into the City Attalia, and thence departed by ship to Antioch, from whence they were committed unto the grace of God, to the work which they fulfilled. When they were come and had gathered together the congregation, they rehearsed all that God had done by them, and how he had opened the door of faith unto the gentiles. And there they abode long time with the Disciples. 
AS it was the duty of the Apostles, to bring our Saviour jesus Christ Disciples, and to gather him a Church out of all Nations, by preaching of the Gospel: so was it their parts and duty carefully and diligently to see unto the same Churches. And this do Paul and Barnabas most faithfully. For after they had with peril of their lives planted Congregations at Antioch, Iconium, and Lystra, they laboured with all industry possible to maintain and defend the same, against the assaults and crafts of Satan. And because they knew the jews did marvelously vex them, they returned again to the Churches there, notwithstanding they were opprobriously driven forth of them. Neither do they return without profit, but confirm and strengthen the minds of the Disciples, with admonitions and comforts, exhorting them to continued and abide in the doctrine, and putting away the slander and offence of the Cross, of all which hath been spoken in the sermon before going. Hereunto is to be adjoined that that is said in the beginning of this place, touching Elders ordained by the said Apostles. When we have hereof entreated as much as God shall give us grace, then will we speak of their return unto the Church at Antioch again, to whom they recounted all that they had done abroad.  
When they had (saith Luke) ordained them Elders by election, 
The Apostles appoint Elders in every church.  in every congregation, and had prayed and fasted, they commended them to the Lord on whom they believed. They are called Seniors or Elders, which partly are Ministers and teachers of his word, and partly such as are aiding and assisting the Pastors in the administration of the Church, and which by reason of their authority see that Discipline be observed in the Church. And where Luke saith they ordained such in every Church, it easily appeareth, that it is very necessary for the conservation of the Church, to have such as by whose ministry the doctrine of the word may be had in continual use. This is requisite both for the infirmity of the flesh, and also because of the corruption of man's nature, which must needs be oftentimes warned to do his duty, lest he be brought to destruction by the crafts and subtlety of the Devil. For the which cause Christ did not only send forth the Apostles to preach the Gospel among all Nations of the world: but also gave unto his Church, 
Ephe. 4. 1. Cor. 12.  Pastors and teachers, by whose diligence the faith and knowledge of God which the Apostles taught, might be confirmed and preserved in men's minds. And Paul writeth that he left Titus for this cause in Creta, that he should ordain Elders in every City of that Island. And hereunto it is manifest the godlyest Kings and Princes that were heretofore had a respect, by whose liberality Churches were endowed and enriched, lest for want of provision, the ministry of the word should have failed. Therefore their error is very peevish and absurd, which reject the doctrine of the word as unprofitable and superfluous. For if these men did well know themselves, they would perceive that this is the readiest way whereby to attain unto salvation, as Christ sometime told Martha, being very much busied and occupied in other matters. Therefore as many as will have the Church to be maintained, let them diligently provide that the Church want not fit and worthy Ministers.  

The ceremony or manner of the Primitive Church in choosing Elders.  The evangelist also declareth the ceremony or manner of choosing Elders, wherein prayer and fasting were first placed, whereof mention was made (as we have heard before) in the like case. Act. 1. and .13. When the Scripture useth to join both these together, it signifieth that the Church used in solemn wise to come all together. For the Primitive Church used when any great necessity urged or constrained them, to appoint solemn assemblies, giving themself to prayer & fasting until the evening, whereof we have evident testimonies in the Prophet joël the second Chapter, and in the histories of the Kings. The Primitive Church was moved with weighty considerations to observe these things in the electing of the Ministers. For where they thought men might easily be deceived, they would not in such a weighty case attribute any thing to man's judgement, and therefore they thought it meet by godly prayers to seek the inspiration of God's spirit. Again, where they thought it was requisite, to have men furnished with singular gifts, for such an office, they besought God of the same also by humble supplication, whereunto because it should be the more fervent, they joined fasting, as we have otherwheres declared. Moreover, Luke maketh mention of laying on of hands, by the which is understanded, not only consent of voices, but also imposition of hands, which was a sacrament and token of consecration. And it seemeth the later was the rather observed. For it is not likely that the Apostles receded from the ceremony which they used in the choosing of Mathias, or that they permitted any thing to the judgement of man (as we see cometh to pass in men's voices) seeing they provoked all men to prayers and fasting. This religion and holy simplicity of the Church is worthy to be diligently observed, wherewith if a man would compare what is done at these days in the like case, it shall easily appear with what tyranny the Church is oppressed. For through the covetousness and ambition of Bishops, it is come to pass, that the liberty of the Church is trod under foot, and choosing of Ministers dependeth upon them, who either cell all spiritual livings for money, or else watch carefully that none be made ministers, but such as are for their own tooth, that will cloak and wink at all their doings.  
After the choosing of these Ministers, Luke saith, 
The Apostles commend the congregation unto the Lord.  they commended the congregations to the Lord, on whom they believed. This is a duty of courtesy and humanity, to commend them to the tuition and defence of God, whose prosperity and well doing we wish. It also declareth the diligent care of the Apostles, which always had a special consideration of the Churches well far. Whereunto that saying of Paul is to be referred: I am cumbered daily and do care for all congregations, 
2. Cor. 11.  who is weak and I am not weak? who is offended and I burn not? In the mean season we are admonished, that by reason of our infirmity we have need of God's protection and governance. For, as we be prove and ready to fall, so Satan is still seeking how to catch us in his snares, so that when Christ was going out of this world unto his father, he did not without a cause, commend his Disciples unto the protection of his father. 
john. 17.  This aught to kindle in us a fervent desire to true godliness and religion, that we betray not our salvation through our own slothfulness. Again, hereof we may also take comfort, in that it appeareth, our salvation dependeth upon the protection and providence of God. For who would not despair, if it should depend upon man's will and power, which is the most unpleasant and deceivable thing in the world. Howbeit, there is no cause for us to despair, if we consider how it standeth in the tuition and governance of God, who can not but have a special care of us, seeing he hath such care for the flowers of the field, and birds of the air, and hath numbered the very hears of our head. He hath by his son promised us, 
john. 14.  that he will not leave us succourless. And Christ in whom we believe professeth he is both a faithful and valiant shepherd, 
john. 10.  out of whose hand no man is able to take his sheep. Yea, Paul in an other place teacheth us, that God knoweth who are his, 
2. Tim. 2. Rom. 8.  and how there is nothing that can separate us from the love of God. Therefore as often as Satan tempteth us, let us fly unto the sanctuary of God's mercy and favour, unto the which Christ hath commended us. Moreover, the example of the Apostle teacheth us, what we should do after we have done our duty. Let us commit all the success thereof unto God, by whose providence we know all things are governed. This is the only mean to moderate and quiet our devices. Wherein who so are ignorant, are marvelously troubled, and often times leave off their duty, supposing to bring matters to pass through their own wisdom and devise. For, standing between hope and dread, they can find no resting place for their devise. But they that know that trust and diligence is required of them, in doing their duty, and that all success thereof dependeth upon God: when they see they have done their parts and duty, they can set light all dangers that come unto them, and no fear of danger can with hold them from doing their duty.  
Now these things being done, 
The Apostles preach the Gospel at Perga.  Paul and Barnabas appoint to go again to Antioch in Syria, from whence before they had took their leave: And because they would not loose their labour by the way, they preach the Gospel at Perga, a City of Pamphilia. This city was famous by reason of Diana, that was there worshipped, which of the place was called Pergaea, as the gentiles writ. It was therefore a singular work of God's goodness, that he would vouchsafe so superstitious and idolatrous a people the light of his word. Again, the diligence of the Apostles is to be considered, and their unwearysome and great travail that they used in overthrowing the kingdom of Satan. Whosoever will be counted Apostolic, and mean despite of the world, and Prince thereof, to root out superstition, and to set up the kingdom of Christ, let them imitate this zeal. For they are not to be regarded, which either by reason of the ingratitude of the world, or of dangers on every side appearing, leave of their duties. But it is time to consider what the Apostles, did after their return to Antioch.  

1 They give account of their doings abroad.  first, when the congregation was assembled together like faithful Legates and Ambassadors, they declare unto the whole Church all that they had done in their circuit. Therefore the Apostles were no Lords over men's faith, prescribing all things of their absolute power, according to their pleasure. But rather they acknowledged themselves to be the servants of Christ, and did not impudently contemn his spouse, as in these days they use, which swelling in the name and succession of the Apostles, think it unmeet to be at others appointment, or to tender an account of their doings, to any man. Let them read I beseech them, that is written. 
1. Pet. 5.   

ij. They refer all their doings unto God.  Moreover, they utter and speak nothing of themselves, in arrogant manner, but make God the author of all their doings. And it is not without a cause that Luke maketh mention twice or thrice of the grace & work of God. For first he saith, they were committed unto the grace of God in this work, to the intent that all the Church might witness, they were able to do nothing without the grace of God. Then declare they what wonders God wrought by them, which kind of phrase attributeth the whole success of their embassage and ministery to God only. Moreover, they declare how God opened the door of faith unto the gentiles. Then is there a door opened unto the faith, when an effectual operation of the holy spirit is joined unto the outward preaching, whereby the minds of men are illuminated and drawn unto the obedience of faith. This is the only work of God, 
john. 6.  as Christ testifieth saying. No man cometh unto me, except my father draweth him. We are taught therefore, by the example of the Apostles to attribute nothing to our own industry and wisdom in deed, of us it is required to be faithful and diligent. Howbeit as the success of our doings must be committed unto God, so must all the praise and glory of their well doings, be referred unto him also. Which doctrine is not only for ministers of the word to remember, but also for all Magistrates, householders, married folk, servants, and to conclude for all states and degrees of men, as we have oftentimes declared.  

iij. They repo●e themself after th●ir traue●le and dangers.  Last of all it is said, they tarry a good space, at Antioch, to the end doubtless to recreate themselves with honest and godly quietness, having been wearied a long while before with many labours and dangers both by land and sea. For it is meet & convenient, that they should reap some fruit of their labours, whose faith and diligence had been so many ways tried. So Christ bade his Apostles when they returned from preaching the gospel, 
Marc. 6.  to go aside out of the way for a season, and to repose themselves a little. Let no man yet think that the Apostles sat still at Antioch ydely, gazing upon others. For without doubt they faithfully taught the brethren, and took pains in helping the other Ministers. But for a certain time, they surceased from traveling, and taking any enterprise of danger in hand. God, the father of mercy grant, that all they that now a days glory in the gospel, may finish the course of their life, with like diligence and success as did the Apostles, and that in the heavenly Chanaan, they may enjoy perpetual rest and peace, with jesus Christ our Saviour, to whom be all praise, honour, power and glory, for ever. Amen.    

The xu chapter upon the Acts of the Apostles.  

The. Cj. Homely.  AND certain men which came down taught the brethren: except you be circumcised after the manner of Moses, you cannot be saved. So when there was risen dissension and disputing not a little unto Paul and Barnabas, and certain other of them, should go up to jerusalem unto the Apostles and Elders about this question. And after they were brought on their way, by the congregation, they passed over Phoenices and Samaria, declaring the conversion of the gentiles, and they brought great joy unto all the brethren. And when they were come to jerusalem, they were received of the congregations and of the Apostles and Elders, and they declared all the things that God had done by them. 
IN the former part of his treatise or work, 
The doctrine of the Apostles is onset, by intesti●e division and schism.  Luke hath declared how the primitive Church was gathered together, both of jews and Gentiles, by preaching of the Apostles, and how by the wonderful assistance of GOD, it was preserved among the continual storms & blasts of persecution. Hereunto is added a new history in this Chappiter, that teacheth us, how the Lord preserved the same Church against false brethren and teachers, lest it might loose either simplicity of doctrine, or purity of faith. For hitherto for fourteen years together Paul had preached the Gospel, and according to the common consent of the Apostles doctrine had taught, that all salvation was in Christ jesus only, which doctrine being everywhere received, certain of the jews, specially those of the Pharisees sect, that professed the faith of Christ, began to withstand. Who albeit they confessed Christ, yet they would needs have circumcision and the ceremonies of the laws to be joined with it, which opinion while Paul earnestly resisted, caused great ado and contention, insomuch that it horribly shook the whole Church. But our Saviour Christ forsook not them that stro●e for the glory of his merit, by whose providence it came to pass, that the plain and simple doctrine of Christ was defended and confirmed, by the public testimony of the Apostles, and the whole Church. The consideration of this history serveth much both to instruct and comfort all congregations. For as by the example of the Apostles, we are taught which way to resist false doctrine: ●o learn we that the doctrine of truth standeth firm and sure against all invasions, wherefore we will in order consider all the parts of this present place.  

1 The Authors of the dissension.  First, Luke telleth who were the authors of this strife & dissension, even certain people that came out of jury and from jerusalem. Therefore they must needs be of great authority, considering jerusalem was the mother Church of all other, and was worthily esteemed of all men, because from thence the Gospel of salvation did first issue and spring: for the which cause Paul also commends it, saying: It was meet the gentiles should minister corporal things unto those of jerusalem, 
Roma. 15.  which had given them the spiritual and eternal gifts of salvation. And it is no doubt, but those deceivers and seducers did marvelously brag of the name and authority of the Apostles, and did make light of Paul's name, as who should say, he deserved not to be counted among the Apostles, because he had not been conversant with jesus Christ while he lived. For this may we gather of Paul's Epistles, where he is enforced earnestly to defend his authority, and Apostleship against them. Furthermore, we may here see how deceivers breed even in the Church, but were never true members of the Church. For they that are in deed of the Church, use to continued in the same. 
1. john. 2. Math. 7. Acts. 20.  Therefore Christ saith, they go in sheeps clothing. And Paul in another place saith: from among yourselves shall rise grievous wolves. etc. And this is a wonderful craft of Satan which knowing that men do hate and abhor him, useth to counterfeit an Angel of light, and under the cloak of holiness, 
1. Cor. 11.  to beguile and deceive the simple. This place serveth to confute them which constantly believe that the Roman Church cannot err, and be deceived, and affirm that whatsoever cometh from thence, aught to be received as an Oracle. And yet out of jerusalem where the Apostles discharged their office and duty with all diligence, came these hypocrites and deceivers. What therefore shall we hope for at their hands, amongst whom these many hundred years, hath been seen no token either of Apostolic life or doctrine.  

2 The state of the controversy or dissension.  Furthermore, the state of the controversy that these deceivers held, is expressed. For they called back the gentiles unto Circumcision, and Ceremonies of the law, saying: Except you be circumcised, you cannot be saved. Which saying it is very like they confirmed with many articles. For they had the law of God, 
Gene. 17.  who ordained Circumcision for a perpetual sign of his covenant amongst the Israelites. They had also the example of the Church at jerusalem, where the Apostles yielded so far to the weakness of the jews, that they circumcised their infants. Moreover, where through Circumcision they were bound to observe the law (according to that saying of Paul: I testify to every man that is circumcised, 
Galat. 5.  that he is bound to keep the whole law. This being taken away, they cried and said that the whole law was abrogated, and a gate opened unto all wickedness. Yet they confessed Christ notwithstanding, and would seem to be followers of the Gospel, like goodly blenders and compounders, which thought the law might be mingled with the Gospel, and the righteousness of works with faith. This therefore was the whole state of the controversy: whether men were justified through the grace of God, by faith only in Christ, or whether the righteousness of the law was necessary unto salvation. And if a man will weigh and expend this matter well, it shall appear that this was the very same controversy, which is between us and the Papists now in these days, who profess Christ also, but yet affirm that men are justified and saved by their merits and good deeds, saving that in this point the Papists case is the weaker and worse, for that they ground not upon the law of Moses, once given by God, but upon man's traditions, 
Esay. 29.  which long sithence have been condemned by the sentence of God. They worship me in vain teaching the doctrines of men. Therefore it is very necessary for us to understand this controversy. 
Math. 15.  For if there be no place due unto the works of God's law for us to glory we be justified by, then doubtless be they very miserable and blind, which dare challenge this praise unto the cold observances of man's traditions. In the mean season, man's perverseness bewrayeth itself in this place, which where God offereth salvation unto us freely, contemneth the same, and seeketh rather a sumptuous and laborious way of attaining thereunto. Examples of this perversity appear in all ages, and the Lord complaineth hereof in Esay. 55. saying: Wherefore lay you out your money upon the thing that feedeth not, and spend your labour about the thing that satisfieth you not? Again: My people hath committed two evils: 
jerem. 2.  they have forsaken me the well of the water of life, and digged them pits, yea, vile and broken pits, that can hold no water. And would God that he had not more occasion to make the like complaint everywhere at this day.  
Thirdly followeth the effect of false doctrine, 
3 The success thereof.  that these jewish Christians brought in. That was sedition and open schism, through the which Luke saith, the Church at Antioch which hitherto had been most quiet, and as a common sanctuary to all the godly, was disturbed. Therefore they that fall from the simple doctrine of the truth, and bring new and false opinions into the Church, these are disturbers of the Church. By this name doth Paul here set out these fellows, saying: I marvel that you are so soon turned from Christ, that called you by grace, unto another Gospel, 
Galat. 1  which yet is none other, but that there be some which trouble you. And in other places he calleth them Dogs, evil workers, concision, 
Philip. 3.  and the very enemies of the cross of Christ. I know we are charged by the Papists in these days, to have disturbed & to disturb the Church. But if the truth of the Apostles doctrine be well marked, it shall appear we are most clear from this crime, the purity of which doctrine because we endeavour to restore, maketh us in deed to disturb the idleness of them, who under a false pretence of Christ & his Church, had a delight to disport themselves both with the fells and flesh of the miserable sheep. Furthermore, the chief use of this place is, that we be not so offended with the dissensions rising in our days, by reason of religion, that we therefore think all doctrine of faith and religion, to be doubtful and uncertain. For it is evident, that the doctrine of truth, hath in all ages been diversly assaulted, and that therefore divers dissensions have risen by means thereof. This God suffereth to come to pass by his just judgement, and for the weal of our salvation. For first, according to the saying of Paul, 
1. Cor. 11.  there must needs be sects, that they which are perfit, may be known. Again, by this occasion it cometh to pass, that the chief articles of our faith and salvation are the more diligently and earnestly examined, which unless they were thus called in question, would for the most part, lie unconsidered and buried. For God can so moderate mischiefs, that they serve unto the salvation of those that be his, and to those that love God, all thing worketh to the best. And this may we see in this present controversy as clear as day. For hereby came it to pass, that the mean of our justification was entreated and discussed the more diligently by the Apostles, and that the ceremonies of the law were the less regarded among the jews, wherein yet a great many put much trust. Even so in our age, the sacrifice of the Mass was no way more overthrown, than by the controversy which fallen out about the supper of the Lord. Therefore their clamour is peevish and absurd, which complain and say, that by reason of such dissensions, religion is doubtful and uncertain. For under this colour, they go about to hide and cloak their profane and hollow hearts.  

4 Paul and Barnabas stowtely resist.  Furthermore, let us consider what Paul and Barnabas and the faithful of Antioch did in this disceptation. As for Paul and Barnabas, it is said that they had much contention and daily disputation with these disturbers. Therefore they were no dumb Dogs, which would suffer all kinds of doctrine to creep into the Church, but rather they earnestly withstood these deceivers, so that the true faith was not overturned with their gloss. Yet otherwheres Paul becometh all things to all men, and earnestly commandeth those that be strong in faith, patiently to bear with the weaker. Why therefore showeth he himself in this place to be so difficult and untreatable? Because it was a matter of more importance than could be dissembled. For by this opinion, the righteousness of faith which we have in Christ alone, is overturned. For they which by Circumcision, make themself bond unto the law, 
Galat. 5.  to them is Christ become unprofitable, and they which will be justified by the law, are fallen from grace. Moreover, by this means the Christian liberty was in hazard, which could be purchased with none other price, than with the blood of Christ, and they which were justified by the faith in Christ, and enfrauncised with the liberty of the children of God, were not subject to the commandment and intolerable yoke of the law, as Peter hereafter will declare. Beside this, the true use of the law was perverted, 
Galat. 3  which was to bring men, as a tutor and governor, unto Christ. And these fellows sent those that were graffed in Christ unto the principles and beginnings of the law. Moreover, it could not be choose, but the light of the Gospel should have been obscured and darkened with the shadows of the law. Therefore Paul might not in any case have born with these deceivers, unless he would have been counted an untrusty Minister of Christ. By the which example we are taught, that we must for concord and unities sake admit nothing, that may any way obscure the glory of Christ and simple confession of the faith. For that is a very hurtful concord that is redeemed with the profanation of the name of Christ, and denying of the faith. For, this saying of Christ standeth firm and strong: he that loveth father and mother more than me, 
Math. 10.  is not worthy of me. Again: whosoever shall be ashamed of me before this adulterous and naughty world, him will I be ashamed of, 
Marc. 8.  when I come in the glory of my father. Furthermore, let us hereof be persuaded that Christian men can have no peace without Christ. For if they will be true Christians, 
john. 16.  in the world they shall have afflictions, and in Christ only peace.  
Howbeit, they of Antioch that believed, 
The congregation at Antioch refer the controversy to the judgement of the Apostles  when they perceived this contention every day more and more to kindle, they decree at length with one consent, that Paul and Barnabas with certain other Disciples, should go to jerusalem, to propound this question unto the Apostles and Elders, there to be discussed. And Paul easily yieldeth unto this decree, not meaning to put the cause of truth to the judgement of man, but for that he well knew these deceivers abused the name of the Apostles. Therefore for the more commodity of the unlearned and simple people, whose eyes they had dazzled with the brightness of Apostolic authority, he easily admitted this counsel, as the most commodious and readiest way that could be devised. 
The cause of convocations synods, and counsels in the primitive Church.  And this hath been the chief cause of all the Synods and Counsels that heretofore have been gathered by godly Kings and Bishops. For it was never the mind of those holy men, that the cause of faith and salvation should be in subjection to man's judgement. But where Heretics used impudently to vaunt them of the consent of Apostolic doctrine, and universal Church unto the unlearned people, the Catholics thought good most commodiously to bridle them by Synods, and the public testimony of the Church, to th'end that they should not afterward be believed. We have diligently to consider the modesty that Paul here useth. For it is manifest, he was endued with such constancy, that he would not have yielded unto the Apostles, if they would have pronounced any thing against the truth. For he dared boldly reprehend Peter at Antioch, and he teacheth us that we aught not to believe an Angel, 
Galat. 1.2.  if he would preach any other Gospel. Yet he despiseth not a mean and devise of peace uttered by the godly brethren, whereas he saw the glory of God could thereby no way be obscured, and that the quiet of the weaker sort might thereby be procured. This modesty must be joined with constancy, lest while we will seem constant, we be found obstinate and wayward. For the spirit of Christ is tractable, and maketh men which use him as their counsellor, desirous of his glory. In the mean season their levity is not to be allowed, which while they will seem tractable and easy to be entreated, be obedient to such counsels, they see do quite deface and overthrow the verity of faith, and glory of Christ. Furthermore, this place teacheth us, which is the best way to calm controversies and contentions, that rise about faith and religion. Some there be that think these matters might be taken up and ended by man's wisdom and policy, if each part would somewhat yield one to another, as though men might daily in religion, and Gods causes, as in other worldly affairs. Why rather do we not resort unto the Apostles, to hear what they have taught and appointed, whose doctrine is manifestly confirmed with the testimony of Christ himself. 
Luke. 10.  For unto them it is said: He that heareth you, heareth me. etc. And we know that Christ prayed for them which should believe in him, 
john. 17.  according to their preaching. Moreover, they were openly endued with the holy spirit, which showed manifest arguments of his presence and operation in them. Wherefore we must earnestly take heed that we serve not one nails breadth, from their doctrine. The Apostle john teacheth us the same, where in his first Epistle and second Chapter, he sayeth: Let that remain in you which you heard from the beginning. If that which you heard from the beginning shall remain in you, you also shall continued in the father and in the son. Paul also where he advertiseth us of such as presume to pervert the truth, saith: But continued thou in the things which thou hast learned, which also were committed unto thee, knowing of whom thou hast learned them, 
2. Tim. 3.  and forasmuch as thou hast of a child, known the holy scriptures, which are able to make thee learned unto salvation, through the faith which is in Christ jesu. Therefore they are foully deceived, which by this example will obtrude unto us Counsels, as though religion aught by them to be ruled, where it is evident these many years they have been such, as have had no sign or token of any Apostolic spirit in them. And if they would hear the Prophets and Apostles, we would according to the example of Paul and Barnabas, willingly go up with them unto the Apostles, to hear what the spirit of God speaketh in them. But if they will hearken unto men, farewell they, seeing we have none other master to hearken unto, but jesus Christ.  

Paul and Barnabas journey to jerusalem.  But Luke also describeth Paul's going to jerusalem, because there be divers things therein worthy to be considered. Among which, the first is, how Paul and Barnabas are brought on their way by the congregation, which appointed them worthy and faithful companions to journey with them. Whereby it appeareth the congregation took their part, and had no suspicion in their doctrine and belief. Let all congregations follow this ensample, that they leave not the faithful ministers of Christ destitute of help. For what else do they but sustain open war in the Church's quarrel and behoof? And surely their ingratitude is execrable, which provide to stand out of Gunneshot, when troubles arise about religion, and will stand ydely gazing on, as though the matter pertained nothing unto them, but only unto the Ministers. Then also to the end their journey should not be unprofitable, and all the time of their voyage lost, they preach everywhere the conversion of the gentiles. And this was the chief cause of the contention, because many took it in evil part, that the uncircumcised gentiles were received into the fellowship of Christ and his Church. But the godly men understood, that the works of God which served to the setting forth of Christ's glory, must not be dissembled, because some men had a wrong judgement of them. Nay we must rather wrestle against the waywardness of the world, lest thereby God's glory might be impaired. For that that Christ sometime said unto the priests, being offended with the children's shouting: If these hold their peace, the stones shall cry: the same let us think spoken even to us. For although we providing for our slothfulness, dare do nothing for the glory of God: yet will God easily find faithful defenders of the same, and we shall be made the vessels of wrath & ignominy, which would not be the instruments of grace and glory. Thirdly, the brethren rejoice in the conversion of the Gentiles, and neither envy them the fellowship of salvation, neither Paul nor Barnabas the singular commendation of such a ministery. This is the property of the godly, that they rejoice at the setting forth of Christ's glory, and the salvation of others. Fourthly, when they were come to jerusalem, they were received by the Apostles, and the whole congregation, as singular instruments of Christ. For it becometh us to reverence the gifts of God in them, whose ministry God useth both to our profit and his praise. They again declare what God had done by them, because the same made much for their purpose, the adversaries going about, through their peevish opinion to overthrow the vocation of the gentiles. God grant that in these days also, contentions being calmed and laid down, we may all give ●are to the Apostles doctrine, and that all hearts through the unity of faith, and bond of true love, may strongly be knit together, in jesus Christ our only saviour, to whom be all praise, honour, power, and glory for ever. Amen.   

The. Cij. Homely.  THAN rose up certain of the sect of the Pharisees, which did believe, saying, that it was needful to circumcise them, and to command them to keep the law of Moses. And the Apostles and Elders came together to reason of this matter. And when there was much disputing, Peter rose up, and said unto them: ye men and brethren, you know how that a good while ago, God did choose among us, that the gentiles by my mouth should hear the word of the gospel and believe. And Cod which knoweth the hearts, bore them witness, and gave unto them the holy ghost, even as he did unto us, and put no difference between us and them, seeing that with faith he purified their hearts. Now therefore, why tempt you God, to put on the disciples necks that yoke, which neither our fathers nor we were able to bear. But we believe that through the grare of the Lord jesus Christ, we shall be saved as they do. Then all the multitude was appeased, and gave audience to Barnabas and Paul, who told what signs and wonders God had showed among the gentiles by them. 
AFter the doctrine of the Gospel was spread by the ministery of Paul & Barnabas among the gentiles, and that they were taken into the communion of Christ and his Church, a grievous contention fallen out among those of the faith, because divers said the Gentiles aught to be circumcised, and to be enforced to observe the law of Moses, which thing others again did constantly deny. Luke by the instinct of the holy ghost describeth this controversy very diligently, because it serveth much for the instruction of all men. For it teacheth us, we must not take it for any insolent or strange thing, though now a days also some controversies rise among the professors of one faith and doctrine, for as much as God suffereth not such controversies to come to pass, without some utility and avail to all men. Again he showeth us what we have to do in such a case. For we must according to the ensample of Paul and Barnabas, stowtely defend the truth against all men, and not hearken to the judgements of any men, but ask counsel of the Apostles of jesus Christ, whom he hath appointed for to be the teachers of his word.  

The controversy of justification before the Apostles.  But Luke holding on in the history begun, saith that a greater contention fallen out hereabout, after that the matter was proposed unto the Apostles and Elders at jerusalem. The Authors hereof were those of the Pharisees that believed in Christ, yet retaining this smatch of old leaven, that they strengthly urged the fulfylling of the righteousness of the law. For it appeareth by the story of the gospel, that the Pharisees set all justification in the outward exercise of the works of the law. Wherefore it could not be choose, but that they should be the more obstinate in keeping the same. Whereof we have example in the Monks at this day, whom it is an hard matter to draw from their old sect, but some tokens thereof will still remain. It is worthy diligently to be observed, how the chief article of christian religion was canuassed through this contention, in the hearing of the godly before the Apostles, so that whether part held the truest opinion, could at the first not be perceived. Hereby we are taught, that we must not marvel, although the excellentest heads and wits in the world be sometime deceived, or else stiffly stand in defence of received errors. For by this mean God showeth us how to mark the corruption of our nature, that we being humbled by the consideration thereof, should not stand to much in our own conceit. 
Peter's judgement concerning justification.  Howbeit, Peter until this time held his peace in all this contention, to the end he would not seem arrogant in prescribing of others, and because it was expedient that every man should say his mind. But when he perceived that the contenders minds waxed hotter and hotter, he standeth up both modestly and gravely by his authority, to moderate the matter, and plainly defendeth the opinion of Paul and Barnabas, who taught that the mean of man's salvation, consisted in the only faith of jesus Christ, and that the observation of the ceremonials needed not: yea, that no praise and glory of justification was to be ascribed unto the law. All his saying dependeth upon two points, whereof the one showeth that God appointeth none other way of salvation to be observed, than that which is prescribed in the gospel, namely the faith in jesus Christ. The other declareth how it is a very heinous matter, for any man to affirm that the fulfylling of the law is necessary to salvation. But of each of them, we shall by order entreat.  

God justifieth of favour or grace through faith in Christ.  The first point is taken out of the example of God, which justified the first fruits of the believing Gentiles, none otherwise than by faith in jesus Christ. This place must be understanded as concerning the history of Cornelius the Centurion, which Peter allegeth to very good purpose, because the same before had been called in question and argued on among the faithful, as we saw in the eleventh Chapter. The sum of his argument is this: God when he called and adopted Cornelius and his family, from gentility unto Christ, and into the society of his Church, did by that example set forth unto us, a true and perfit mean and way of attaining unto salvation. But he required nothing else of them, but to hear the gospel of me, and to believe it. Ergo, these two things are sufficient for man to be justified by, and to attain unto salvation, that is to say, to hear the gospel, and by true faith to embrace Christ preached in the same. And Peter gathereth most strongly, of particulars, an universal doctrine, because God useth one certain and inviolable rule, in saving of all men. And it is not like that God would neglect that rule in saving a profane soldier, that was confirmed in the blood of his son. But that his argument might bear the more weight, he calleth them for witnesses of the same thing: you know (saith he) how that a good while ago (that is in the beginning of the Church) God did choose or appoint amongst us, that the gentiles by my mouth should hear the word of the gospel, and believe. Upon the which words, he might have inferred: why then do you require circumcision and fulfylling of the law, over and beside those things that seem to God sufficient. Or whence have you authority to altar the order appointed of God, and to be so bold as to add or take any thing from the same. But he leaveth all this to them to gather. Yet he joineth two things more hereto, whereby he openeth this example. first God (saith he) which knoweth the hearts, and is not deceived with any outward appearance, hath abundantly proved this way, that I have now told you, to be sufficient even by his own testimony. For assoon as men believed the gospel that was preached, he sent unto them the holy ghost, as well as unto us. Which spirit since this world and profane men even by Christ's own testimony can not receive, it appeareth most evidently that God acknowledged these men, for the members of his Church, and for coinheritours with Christ, although they were neither circumcised, nor had received any other ceremony of the law. Then pointing, as it were with his finger to the manner of justification: and God (saith he) put no difference between them and us, seeing that with faith he purified their hearts. Before this in deed, the jews were divided from the Gentiles by the law, but Christ hath broken down the partition of the law, and of two people hath made one Church, and hath purified the Gentiles, as well as the jews, by faith. Hereto appertaineth that place of Paul. 
Ehesi. 2. Roma. 3.  And the words which he writeth to the Romans. cap. 3. We hold therefore, that a man is justified by faith, without the works of the law. Is he the God of the jews only▪ Is he not also the God of the Gentiles? yes, even of the Gentiles also, for it is God only that justifieth the circumcision that is of faith, and uncircumcision thorough faith.  
Furthermore, 
The way how we are justified.  Peter in one brief sentence comprehendeth whatsoever may be said of our justification. first he confesseth that our hearts have need to be purified. Man therefore must needs be a thing altogether polluted, because the heart is the Fountain out of which spring all our doings. God himself beareth witness hereof, where he saith, the inventions and devices of man are nought even from his childhood. 
Gene. 8.  And this one thing is abundantly sufficient, to overthrow all the righteousness of our works, as oftentimes we have declared. Then teacheth he how purifycation is wrought by faith, because it taketh hold of Christ, whom God hath ordained to be our justifier. He cleanseth us from our sins, 
1. john. 1.  through the merit of his blood. He communicateth unto us his righteousness, so that by reason of faith, whereby we be graft in him, we are taken for righteous, in the sight of God. Wherefore Paul declareth that he is made our righteousness of God: 
1. Cor. 1. 2. Cor. 5.  Again, besides this, he only mortifyeth the relics and dregs of our flesh, while he changeth and regenerateth us by his word and spirit, giving us power to bring forth fruits answerable to our profession: Whereunto these words of his are to be referred: Now are you clean, thorough the words which I have spoken to you. He that abideth in me & I in him, 
john. 15.  bringeth forth much fruit. But because we can have no fellowship with Christ, but through faith, the scripture truly affirmeth, that we be purified & justified by faith: which phrase of speech must not so be taken, as though faith were a virtue, through the merit whereof men were cleansed from their sins, but because we thereby take hold of Christ, in whom all our righteousness consists. Thirdly, he maketh God the author of this purification. Therefore he is the only author of our faith, 
Ephes. 2.  which Paul also testifieth to be the gift of god. 
john. 6.  And Christ saith, none cometh unto him, but whom the father draweth. For where the natural man perceiveth not the mysteries of the spirit, & we of ourselves are not able once to think well, we must needs be illuminated and drawn of God, that faith may take place in us. So all the glory of our justification must return unto God, and nothing must be left, to man's power or merit. This saw David long ago, when he called upon God to be forgiven of his sins, saying: Wash me thoroughly from my wickedness, and cleanse me from my sin. Purge me with Isope, and I shall be clean, 
Psal. 51.  wash me and I shall be whiter than snow. deliver me from bloud-guyltinesse o God, thou that art the God of my salvation. And hereby may we receive great comfort to strengthen our faith in temptations. For where our justification and salvation dependeth upon God, it must needs be certain and infallible. Hereof proceed those sayings of Paul: who shall lay any thing to the charge of Gods choose? 
Rom. 8.  It is God that justifieth, who is it that can condemn. Such was the certainty of this doctrine among the people of God in all ages, 
Math. 9  that the Pharisees also could plainly confess, that God only had power to forgive sins. Therefore we do not without cause now a days bewail the folly and pride of those men, which attribute this glory either to their own works, or else to most arrogant and impudent hypocrites. How grievously these men offend, Peter showeth in the second part of his oration, which now we shall consider.  

To attribute righteousness to the works of the law, is an heinous offence.  Now therefore (saith he) why tempt you God, to put upon the Disciples necks that yoke which neither our fathers nor we were able to bear? He teacheth by these weighty words, that all our salvation is overthrown, and that such intolerable yoke cannot be laid upon the Disciples necks without a marvelous offence, if they be driven to seek salvation by observing the law. And with this opinion or doctrine he saith God is tempted. For they tempt him, that without his commandment, either go about themselves, or exact of others to do that that is not in their power. And they also which will be taught the will of God, by any other means than he hath appointed. So the Israelites tempted God, when after his infinite benefits, 
Psal. 78. Num. 11.  they said they would acknowledge his goodness and omnipotency, if he could give them flesh to eat in the wilderness. And Christ should have tempted God, if he had followed the devils counsel, to have cast himself down headlong from the pinnacle of the Temple, to have proved the will and truth of God's promises toward him. Both these things it is manifest they do, that will be justified by the works of the law. For those things which far pass the strength of man, without any calling of God or his word, both they themselves enterprise to do, and also exact of other. For it is as impossible for any man to fulfil the law, as to reach heaven with his finger. For the law is spiritual, and requireth not only our outward works, but also all our mind, and all the powers of man to obey God. But we be carnal and sold under sin. 
Rom. 7.  And even in the Saints remain the dregs of flesh, and the law of sin, which bringeth us in thrall to sin, even against our will, and against the spirit of God, as Paul confesseth of himself in the chapter last rehearsed. Moreover, the law threateneth the sentence of malediction and death unto as many as fulfil not all the commandments thereof. What else then do they, but tempt God, 
Deut. 27.  which will be justified by the law? And because they neglect the mean of salvation, which God offereth them in Christ, and devise a new mean to attain unto the grace of God, they tempt him two ways. And if they will enforce other men also unto the same way, they lay such a yoke upon them, as the holy fathers in time past were not able to bear. For thus used they to say: If thou Lord will't mark narrowly what is done amiss, who shall be able to abide it: Enter not into judgement with thy servant. 
Psa. 130.143  All our righteousness is like a patched garment, 
Esay. 64.  and like a clot arrayed with a woman's monthly disease. Mark therefore what just occasion we have to contend with these men, which now a days would have people justified by their works, and which like the Pharisees contemning the righteousness of God, which he giveth us in Christ, go about to set up their own. And let no man here reply, Ergo, the law is given us in vain. Ergo, we will boldly do what we list. 
The use of the law.  For the true use of the law remaineth still in that like a Tutor it leadeth us unto Christ, and showeth us a rule how to live godly. Neither must we renounce good works, although we attribute not the glory of justification unto them. For although justification belongeth only unto God, yet is it evident, that the duty of them, whom God justifieth, is continually to keep innocency and purity of life, which is given them in Christ, as much as in them is, 
Rom. 6.  touching which point Paul hath divers considerations. What can be spoken more grievously than that, that Peter saith against them which would seem to strive for the glory of God, for good works, and the duties of a Christian life? He sayeth they tempt God, which is such an heinous offence by Scripture, as is worthy of no pardon. They put a yoke upon other men's necks, and bring them into thraldom again that are redeemed with the blood of Christ. Therefore they commit sacrilege against Christ. If our adversaries now a days would expend these things, they should easily perceive, that they had no cause to rail and far so fowl with us, but would rather acknowledge their fault, and not tread under foot the grace of God, and the merit of Christ with their filthy hypocrisy, so waywardly as they do.  
Furthermore, 
The faith of the fathers of the old Testament, and the new is but one.  lest Peter might seem overboldlye to condemn the fathers, in saying that they were able to fulfil the law, in his conclusion he bringeth in the mean whereby they were saved, saying: we believe that through the grace of our Lord jesus Christ, we shall be saved, as they do believe. Thus he encourageth the weak, to whom it seemed an hard matter to forsake that religion wherein they believed, their forefathers pleased God and were saved, as though he should say: you are foully deceived, if you think our Predecessors were justified and saved by the works of the law, seeing they have plainly confessed they never fulfilled the law. And if you would then know which way they were saved, we can show you none other than the same, which is at this day preached to us in Christ. For he whom we know is come, they waited for to come, and hoped in none other Saviour but him. Therefore there is but one manner of faith, both of the old and new Testament, and but one way of salvation in them both. Christ testifieth the same, speaking of Abraham, where he saith that Abraham saw his day, 
john. 8.  and rejoiced therein. And Paul sayeth that the fathers did eat the same spiritual meat that we do eat, and confesseth that they drew salvation out of the rock which was Christ. 
1. Cor. 10.  And to conclude, he maketh such a communion between us and the fathers, that one while he applieth their sacraments unto us, and an otherwhile ours unto them. They are therefore greatly deceived, that say the old Testament belongeth not unto us, and say we be no jews, for whose behoof they were written. Why rather do not we think the jews were the people of God, whom God saved none other way in times passed, than we be saved now adays? Again, Peter briefly toucheth the mean of our salvation. And the foundation thereof he layeth in the grace of God, by the which word alone, the righteousness and merit of works is excluded, because they be contrary one to the other. For if salvation come of grace (as Paul saith) than not of works, for then grace should not be grace, if works should merit. But if we be saved by works, than it is not by grace, for the work loseth the name of merit, assoon as grace entereth. See Romans the xj Chap. Which place abundantly teacheth us, that the grace of God, and the merits of our works cannot stand together. Then again he saith, that jesus Christ is the mediator of that grace, 
Math. 3.17.  in whom we are taught by Oracle from heaven, that God is reconciled unto us. Last of all he saith, we take hold of this grace by faith. For we believe (sayeth he) to be saved by the grace of our Lord jesus Christ. Therefore all the mean of our salvation may be comprehended in few and plain words, if we say we be saved by faith, through the grace of God in jesus Christ, which is the sum of all the doctrine, aswell of the Prophets as the Apostles.  

A Precedent of a counsel, assembled in the holy ghost  Now after Peter had ended his saying, all the multitude were appeased, and with silence testified their consent. By this may be gathered, as by a most evident argument, that they were gathered together in the holy ghost. For as he is the spirit of truth, so whosoever he breatheth on, cannot choose but yield unto the truth. And we must never believe that those Counsels are governed by his guiding, where men's ears are stopped up from hearing the truth, and use all liberty of speech against the same, such as we see the Bishops of Rome now many hundredth years have summoned and kept. For as in them they have ratified opinions clean false and ungodly: so no man could without manifest danger of his life speak against their decrees. Howbeit, Paul and Barnabas take occasion of Peter's words, to declare what miracles and wonders God wrought amongst the gentiles for the confirmation of their ministry, that hereby it might the more evidently appear how God made no difference between the jews and the gentiles, seeing he would have such miracles wrought amongst the gentiles, as used to be showed among the jews. Thus we see the end ofall miracles is, to confirm the Apostles doctrine, whereof we have oftentimes spoken heretofore. It shall be our duties with attended mind and firm faith to embrace that way of salvation that Peter hath declared. For so shall it come to pass, that we also being purified and made clean through grace, shall attain to the inheritance of heaven with Christ our Lord: to whom be praise, honour, power, and glory, for ever. Amen.   

The. Ciij. Homely.  AND when they held their peace, james answered, saying: Men and brethren, harcken unto me. Simeon told how God at the beginning did visit the gentiles, to receive of them a people in his name. And to this agreed the words of the Prophet, as it is written. After this, I will return and will build again the Tabernacle of David, which is fallen down, and that which is fallen in decay of it, will I build again, and I will set it up, that the residue of men may seek after the Lord, and also the gentiles, upon whom my name is named, sayeth the Lord, which doth all these things. Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them, which from among the gentiles are turned unto God: but that we write unto them, that they abstain themselves from filthiness of Images, and from fornication, and from strangled and from blood. For Moses of old time hath in every City them that preach him in the synagogues when he is read every Sabbath day. 
THe Evangelist Luke hath very diligently described the controversy that came to pass in the primitive Church, about the matter of justification. In this description we have seen what Peter'S judgement was, who hath taught us that faith only was sufficient to justify the Gentiles, and that they were not to be burdened with the yoke of the law. And because many men were moved with the example of the fathers, supposing they were justified by the law: he answereth this objection, showing that they could be justified none other way, than by the grace of God, the author and mediator whereof, is our Saviour jesus Christ. But because we have entreated hereof in the Sermon that is go before, let us now see what james the Apostle the son of Alpheus, of whom Paul speaketh .2. Galat. saith, whose words consist of two members or parts. For first he subscribeth unto Peter, and then he declareth his counsel, how a peace and true concord might be made and conserved between the jews and gentiles.  
But before we come unto james words, 
The order of the Apostles Counsels.  we must mark how he began not to speak, afore he saw other hold their peace. For hereof a man may gather the order of the Apostles Counsel, how they did all things with modesty, and how there was none of them that would prescribe another. An example of the like we saw also before. For while divers did eagerly contend, Peter held his peace. But when he see time served, he arose up both with modesty and gravity, and began to speak his judgement, and was heard of others with like patience, as he not long before had heard others. After he had done, Paul and Barnabas were heard without interruption of any body, who confirmed Peter's sentence by an argument taken of miracles. And when these also had spoken their mind, james steppeth forth, and almost is the last man that speaketh, although he was accounted among the pillars of the Church. This modesty was an evident sign of the holy ghost, which governed their minds, that by over great heat of contention, there should rise no uncomely tumult or trouble, and that men should not stop their ears against the truth. This order aught to be observed in all public acts and affairs, so that no man should be so ready to speak, as to hear what other shall say. For as that kind of men is foolish, who for that they only would seem wise, think it meet for them only to speak, and suppose they have great injury done unto them, if any man descent never so little from them, so are they also unprofitable and pernicious.  
But let we these things pass, and harken unto james, which in the beginning of his Oration, 
1. james subscribeth unto Peter's judgement.  yieldeth unto the judgement of Peter, saying: Simeon told how God at the beginning did visit the gentiles, to receive of them a people in his name. james acknowledgeth here God's counsel and purpose, which by the calling of Cornelius did abundantly declare, that the gentiles had need of none other preparation to be justified and saved, than of faith in Christ, and therefore he plainly subscribeth unto Peter's opinion. 
The Prophets are agreeable with the Apostles.  And lest the Apostles only might seem to be of this opinion, he proveth the same by the uniform consent of the Prophets, although he bring but one testimony out of them. Neither was it needful to bring any more, forasmuch as all the Prophets were inspired with one and the self same spirit, and agreed in the declaration of man's salvation. It is worthy to be diligently marked, how the Apostles of their mere authority obtrude and charge the Church with nothing, but by scripture prove all the things that they teach. For they acknowledged themselves to be the servants of Christ and his Church, and therefore they thought they aught to establish nothing that was repugnant to the will of Christ and the holy Scripture. Which modesty if they had observed, which would be taken and called their successors, we should at this day have less superstition in the Church, and more godliness, and sincere religion.  

The place of Amoz the ix Chap.  Concerning the oracle of the Prophet, it is in the ix chapter of Amoz. He had before prophesied destruction unto the jews, which they had deserved because of their unruly and licentious living. But because by destruction of the jews, the promises of the eternal kingdom of the Messiah might seem to quail and fall, God comforteth them again, promising, that he will restore the tabernacle or kingdom of David again. I will return (saith he) and will build again the Tabernacle of David that is fallen down, and that which is fallen in decay of it, will I set up again. And it is not without a cause that he maketh mention of the Tabernacle. For so he comprehendeth the outward worship, which must be abrogated and abolished in the kingdom of the Messiah. And therefore it seemeth that james maketh his argument, that the gentiles should not be striven withal about ceremonies and observation of the law, for as much as it was long time before prophesied, that all Moses discipline should cease in the time of the Messiah. Also here is declared what manner of people should be in the church under Christ. And among these, the first place is given to the remnant of the jews, even unto those which were saved by the peculiar goodness of God, from the universal destruction of all the nations, according to that saying of Esay, the tenth Chapter. Though the people of Israel be as the sand of the sea, yet shall the remnant of them be saved. But unto these shall come all other nations, which shall be called after the name of God, and shall seek the Lord with the jews. In these words lie two arguments. First, it is said that in the kingdom of Messiah, the jews and Gentiles shall be▪ one as worthy as an other. And next they shall have both one office and duty. This shall be their dignity or worthiness, that the name of God shall be invocated over them all: that is as much to say, they shall both be called after the name of God, and the people of God. For this is a phrase of speech much used with the Hebrues, which is to be found in Gene. 48. and Esay. 4. The duty of both this people shall be to seek the Lord. Which thing is not done with outward ceremonies and observances of the law, but by true faith. Of these words of the Prophet, james most strongly concludeth, that it is a folly and unmeet for the ceremonies of the laws sake, to berealie the gentiles of that glory, which God long sithence vouchsafed to give them. Moreover, as it is a singular comfort, that through the falsehood and destruction of man, God's promises can nothing be stopped or hindered: (for what though some of them believed not? Shall their unbelief make the promise of God of no effect. Nay, let God be true, and every man a liar) so whosoever will be taken for the people of God, are in this place admonished of their duty. That is to seek the Lord, who being a spirit infinite, and pearling through all thing, and governing all thing, is not tied to any certain place, but may be sought and found by faith only, which taketh hold of him. While he manifesteth himself unto us, by his word. And lest it might seem an absurd and strange thing to any man, that the gentiles should thus suddenly be matched with the jews, Amoz maketh God the Author hereof, and james expounding the same saith. Known unto God are all his works from the beginning. As though he should say. There is no cause why either we should marvel at these things, or accuse God of unrighteousness. For although these seem unto us to be absurd things, yet God knoweth certainly the reason of all his doings. Neither let us think that God can be deceived, because long ago, before this world was created, he disposed and ordered all things well, by his eternal counsel. Hereof may be gathered a general doctrine, that we must not call the eternal purpose of our salvation, to man's account, but reverently kiss and order the righteousness, wisdom, and goodness of God. 
Rom. 9.11.  See Paul touching this point. Rom. 9 and .11. Chapters.  
In the second part of his oration, 
2 A devise how to make an unity and concord between the jews and the gentiles  james uttereth a counsel both profitable and necessary. He saw great enmity between the jews and the gentiles, whereof at length was like to grow a pernicious & dangerous schism in the Church. Wherefore necessity required, that deliberation should be taken with speed, for the procuring and maintaining of concord, and showeth what is best to be done. The sum of all his advise is, that the liberty of the Christians must be kept safe and inviolable, and that it must be so tempered, that it break not out into licentiousness, and give occasion of offence. Unto the first point belongeth this saying of his: wherefore my sentence is, that we trouble not them, which from the Gentiles are turned unto God. The meaning is, that the yoke of the law must not be laid upon them, nor their consciences charged with the observing thereof, as a thing necessary unto justification for them which had forsaken the superstitiousness of gentility, and professed Christ. And that the Gentiles should not think the law so abrogated, as though men were at liberty to do what they list, he thinketh good to admonish them touching certain points, wherein the Gentiles offended, both against christian purity and holiness, and also against brotherly love. Four things he forbiddeth, whereof two are of themselves unlawful, and other two are mean and indifferent things.  
Of the first sort are filthiness of Images and fornication. And hereof were the gentiles to be admonished, 
filthiness of Images and fornication.  because they foully offended in them both. For there were of them, who after they had professed Christ, yet went into the idols temples, and being invited and bidden of their friends, were present at the Gentiles sacrifices, eat of such things as were offered unto the idols, and to be brief, were partakers at these sacrifices, as easily appeareth by the first Epistle of Paul to the Corinthians. And they thought they offended not in thus doing, because they knew the idol was nothing, and were well instructed concerning the faith. But james in one word preventeth and answereth their reasons, while he adviseth them to abstain from filthiness of Images. For hereby he teacheth us, that idolatry is unlawful and abominable of itself, so that no man can be partaker thereof, without manifest pollution and uncleanness. This saying it seemeth he took out of the law, where God sayeth by Moses. The graven images of their Gods shalt thou burn with fire, and cover not the Gold and Silver that is on them, nor take it unto thee, lest thou be snared therein. For it is an abomination before the Lord thy God. 
Deut. 7.  Bring not therefore abomination into thy house, lest thou be a damned thing as it is: but utterly defy it, and abhor it, for it is a damned thing. As touching fornication, what licentiousness the Gentiles therein used without all check or punishment is more known than deserveth to be declared. There are everywhere extant in histories and poets writings, the examples of filthy lust, the Poets seeking great commendation of wit, by descrybing such venereous acts and people. Therefore it was needful to admonish the gentiles diligently of both these things. Hereof aught to be gathered a general and perpetual precept, how it is the duty of christian people, to keep themselves in all things clean and unspotted unto God. Neither must they be partakers of strange sacrifices, for as much as God requireth the whole heart and mind of man. 
Deut. 6.  And that saying of Paul is well known: you can not be partakers of the lords tables, 
1. Cor. 10.  and of the table of devils. Again, as touching our conversation of life, it behoveth us also to consecrated the same unto God. For it is evident, that our bodies through the blood of Christ, are dedicated to be temples of the holy ghost. Therefore God must be glorified in our bodies. 
1. Cor. 6.  Wherefore filthy and abominable is the error of them, which say whoredom is lawful and free for christian men, whereas Paul would not once have it named among christians, and threateneth the horrible vengeance of God, not only unto adulterers, 
Ephe. 5. Heb. 13.  but also unto whoremongers.  
In the second sort are numbered, strangled meats and blood, 
Strangled and blood. Gen. 9 Levit 17. and .19.  from which he would have the gentiles also abstain. For although this precept be numbered among the ceremonies, which are plainly abolished in Christ: yet because there was an old law concerning the same, appointed by God unto all the world after the flood, and this was a thing daily used among men, they of the weaker sort among the jews, could not but be greatly offended, seeing the Gentiles eat of all those things without any difference. Therefore james thinketh it meet, that the gentiles in this behalf should refrain their liberty, and for charity's sake, abstain from those things which of themselves were lawful, and granted by God, yet by using them inconsiderately and unwarily, might be offence unto others. And that this was the Apostles meaning, 
Rom. 14.  appeareth by the words of Paul. I know and am fully certified by the Lord jesus, that there is nothing common of itself, but unto him that judgeth it to be common, to him it is common. But if thy brother be grieved with thy meat, now walkest thou not charitably: destroy not him with thy meat, for whom Christ died. 'Cause not your treasure or commodity to be evil spoken of, for the kingdom of God is not meat and drink, but righteousness and peace, and joy in the holy ghost. etc. He saith also, that he would never eat flesh, 
1. Cor. ●.  rather than offend any man. Therefore this place maketh not for them, which think they may lawfully prescribe fasting days, and such like, by the authority of the Apostles, commanding to abstain from strangled and blood. For their reason is not all one, because they urge man's traditions only, which are of no authority in religion, and lay snares for men's consciences, which the Apostles thought by all means, to be avoided. But hereto also appertaineth the reason that james bringeth. 
The reading of Moses.  Moses (saith he) hath of old time in every City those that preach him in the synagogues, where he is read every Sabbath day. By the which words, he means nothing else, but that as yet, Moses was of such authority among the jews, that it was impossible suddenly to pull them from his ordinances. Therefore for the times sake, and for charity, this was to be granted them, until (men's consciences in the mean season being at liberty) the old ceremonies might honourably be laid aside and buried. In the mean while, we have to consider, that this was an ancient usage in all ages among the people of God, that the law and sacred scriptures were used to be read on the holy days. It becometh us therefore to keep the same use, and diligently to defend our liberty, and having a consideration of charity and purity of life, beware of giving of offences. So shall it come to pass, that both we ourselves shall be saved, and shall also bring others unto jesus Christ: to whom be praise, honour, power and glory for ever. Amen.   

The. Ciiij. Homely.  THAN pleased it the Apostles and Elders, with the whole congregations, to send choose men of their own company to Antioch with Paul and Barnabas. They sent judas whose surname was Barsabas, and Sylas which were chief men among the brethren, and gave them letters in their hands after this manner. The Apostles and Elders and brethren send greeting unto the brethren which are of the gentiles at Antioch, Syria, and Cilicia, for as much as we have heard, that certain which departed from us have troubled you with words, and cumbered your minds, saying, you must be circumcised and keep the law, to whom we gave no such commandment: It seemed therefore unto us good, when we were come together with one accord, to send choose men unto you with our beloved Barnabas and Paul, men that have jeoparded their lives for the name of our Lord jesus Christ, we have sent therefore judas and Silas, which shall also tell you the same things by mouth, for it seemed good to the holy ghost and to us, to charge you with no more than these necessary things: that is to say, that ye abstain from things offered to images, and from blood, and from strangled, and from fornication, from which, if you keep yourselves, you shall do well. So far you well. 
Because all power is given unto jesus Christ, from God his father, he can therefore not only defend and preserve his kingdom, but also so moderate and govern all things, that whatsoever Satan worketh against the same kingdom, he maketh it serve for the setting forth of the same. For after Satan could not by persecutions and open violence stop the course of the gospel, he set upon the Church by sowing dissension among them, and raised a grievous contention about justification, which is the chief and principal article of christian religion to this end and purpose, that all the doctrine of the gospel, might be envy and suspected. But he prevailed so little, that by this occasion, the truth was the more known, and the righteousness of faith the more valiantly defended, against the Pharisees, as we have hitherto seen in the sayings of Peter, Paul, and Barnabas, and last of all by james saying. Whereunto chiefly belongeth that joyful and victorious end of all the contention, which Luke now describeth: first rehearsing the consent and agreement of the whole Church, and next a Copy of the Epistle sent from the Synod, of all which we shall speak in order.  

The consent of the counsel of jerusalem.  First, he expresseth the uniform consent of them all, where he sayeth: the Apostles and Elders, and the whole Congregation, decreed that Messengers should be sent with letters to Antioch, where this great fire was first kindled in all their names. This was very prudently decreed of them, for that the present contention might hereby not only be allayed, but all occasion of strife in time to come might be prevented. And first, because they whose minds through contention were moved, might happen to suspect Paul and Barnabas credit in this dealing, they join unto them messengers of no small dignity and estimation. Again, lest Silas and judas might not seem by craft and subtlety to be won, and made on Paul's side, they commend and defend their authority by public letters. By which example we are taught, that prudence and wisdom is chiefly to be used in public affairs of the Church, least unadvised rashness may prejudice a cause of itself otherwise both good and honest. Here is to be considered the order of the Primitive Church, which the same Church was wont to use in public affairs. The Apostles in deed with the Elders, had the rule and ordering of all matters, as they who had the oversight of the Church committed unto them. Yet they took not on them such rule and authority to exclude or shut out the people from the hearing of such things, as appertained indifferently unto the whole Church. Again, in the people was great consideration of modesty, whereby it came to pass, that every one gave place unto the truth, and none of them provoked either with 〈◊〉, or other perverse affection, would unadvisedly stir or make business. Now where the ambition of Prelates hath disturbed and broken this order, who contrary to the commandment of Peter the Apostle, have challenged unto them, a Lordship over the inheritance or Church of Christ, the congregations are every day molested with new contentions, and there appeareth no end either of errors or most bitter debates. But let us see the letters of the Synod or Counsel, where a thing of most weight and importance, is most briefly and plainly entreated. For as truth is easily perceived and void of all guile: so it desireth no fetches, nor affectate ornaments and deckings. This Epistle or letter consists of four parts, all which for the more perspicuity, we will severally speak of.  
The first part containeth the superscription, 
i. The superscription of the letter sent from the Counsel.  which nameth the authors of the Epistle, and those to whom the same is written. And they are all so named, as a man may perceive nothing is spoken of arrogancy or ambition. Yet is there an order observed, whereof a man must have regard in every thing. First are the Apostles placed, because Christ appointed them to be teachers of the whole world, and his witnesses, and adorned them with such dignity, that they are called the salt of the earth, and light of the world. After that, are the Elders named, of whose office we have spoken already before. Last of all, all the believers are comprehended under the name of brethren. Therefore these letters are written in the name of the whole Synod and Congregation. And they are written unto the brethren that dwelled at Antioch in Syria, and Cilicia, amongst whom schism and troubles were raised, through the malice and craft of deceivers. We must mark the calling of one another brethren, which appeareth to be a most ancient usage, even from the time of the Apostles. There is two occasions of this name. We are called brethren, both because we have all one father which is in heaven, who hath prepared for us one inheritance of his kingdom, and also for that jesus Christ the son of God taketh us for his brethren, and doth vouchsafe to make us coinheritours with him. As therefore this name serveth much for the maintaining of concord among Christians: so it bringeth a singular comfort in all kind of temptations. For it is impossible that jesus Christ should neglect them, whom he hath once taken for his brethren, and will have to be heirs of his kingdom. Would to God they would expend this name, which now a days make such odious differences of Nations, as though no duty of Christian charity were due unto those which are born out of our country. Yet the Apostles acknowledge the Assyrians and Cilicians, people far distant from them, and born of the gentiles, to be their brethren. What wickedness is it therefore to think Christian men, whom Christ taketh for his brethren, for the Country's sake, to be strangers unto us? 
Ephe. 4.  Aught the inheritance of the earth to be greater than the inheritance of heaven?  

ij. The false Apostles are touched.  In the second part, they gravely control the deceivers and false Apostles, even as the weight of the cause, and danger of salvation by them procured, deserved. And first they confess, they went forth from them, but so as they were no partakers with them. And this they lay as a stopple against their vain vaunts and bragging. For they used to say they came from jerusalem, and had learned their doctrine of the Apostles, who taught the same learning at jerusalem. Therefore the Apostles deny not that they went forth from their Church, but yet therefore they advise not every man to credit and receive that they teach. For it is commonly seen, that deceivers come forth of the Church, as we have elsewhere taught. Therefore that vain vanity of titles, and succession, whereby the Bishops of Rome defend their dignity in these days, while they allege the authority of the Church of Rome, and the Apostles their Predecessors, is not sufficient. We be not ignorant that the faith of that Church was once such, that Paul worthily commended the same. We know also that there have been many Bishops in the same, of notable godliness, faith, and learning, of whom divers have been crowned with martyrdom. But what is all this, to our Bishops now a days, whose belief, learning, and conversation, is altogether different from those men. They that will defend themselves by the authority of the Church, should follow the steps of the Primitive Church. This done, they declare what these deceivers did. They have troubled you with words, and cumbered your minds. They are therefore disturbers and not builders of the Church, as Paul well observed, writing to the Galathians: I marvel you are so soon turned unto another Gospel, which is nothing else, but that there be some that trouble you. Again: I would to God they were separated from you that trouble you. 
Galat. 5.  In these words is declared the effect of false doctrine, which a man may espy in all them, which ascribe not unto Christ only all the order and praise of our salvation. First, they trouble and make the hearers uncertain of their salvation, while they overthrow faith. For it cannot be that they have any thing stable and certain that stick to the works of the law, because the law exacteth a perfit and an absolute obedience in all points, which is not in man's power to perform. Wherefore, according to the saying of Paul, as soon as salvation is declared to be in works, than faith is in vain, and the promise of none effect. 
Rom. 4.  And the false Apostles do not only trouble men this way, but also for that they be authors of schism, which must needs ensue, as soon as salvation is not attributed to Christ only. For example we have the Church at Corinth, the which Paul complaineth to have been divided into many and divers factions, through the subtlety offals teachers. Both these things they found true, which were led about with the doctrine of the Monks, before the light of the Gospel appeared. But the Apostles add a notable sentence unto the description of these deceivers, whereby they manifestly declare, that they gave the false Apostles no such thing in commandment. Therefore they accuse them of lying, and thereby likewise declare, that there shall be liars in all ages, that shall preach the justification of works, under the pretence and name of the Apostles. Let them therefore cry till they be hoarse again, that they are Legates sent from the Pope's side, let them pretend Fathers and Counsels, let them wrist scriptures, let them glory in the authority of Kings and Princes: and we shall set against all these, the Counsel and authority of the Apostles, which openly testifieth, that the Apostles make nothing for them which dare overthrow the righteousness of faith, and attribute the glory of our salvation any way unto works. Nay, we will refer that saying of Paul unto this place, who doubted not to strike with Curse, 
Galat. 1  an Angel, presuming to preach any other Gospel than this.  
In the third member of their division, 
iij. Paul and Barnabas are commended.  they greatly commend Paul and Barnabas, because they knew that these deceivers did greatly impugn their authority: which also was the cause that Paul divers times defended his Apostleship, not without some suspect of ambition, as his Epistles to the Galathians and Corinthians declare. Therefore they call them their beloved, by which name, they accuse all those of lying, which affirmed that Paul discented from the other Apostles. They join hereunto a praise, which is the greatest that can be devised, where they say they ieoperded their lives for the name of jesus Christ. The example of the Primitive Church teacheth, that their name and fame which deserve well in setting forth the salvation of men, aught to be maintained & defended. And this is not to be judged as any flattery, when it is done modestly, and to that end, to keep their authority unblemished. Thus it pleased Christ to adorn the sons of zebedee with worshipful titles, as long as their virtuous doings so deserved. And Paul sometime digresseth, and taketh occasion to commend Titus, Luke, Timothy, Epaphroditus, and such like, both to spur them forward, and also that their ministry might the more profitably proceed and go forward. And this is to be observed, not only in the Church, but also in the common weal, because lively and courageous spirits, are no way more effectually cheered, to take in hand virtuous and worthy exploits, than by praise and honour. And there are everywhere examples that teach us, that no common weals have long flourished, where there have not been appointed worthy rewards of commendation and honour for well deservers. Furthermore, in this place is expressed, what the true praise of a Minister is, verily, when necessity so requireth, to say down his life for the testimony and name of jesus Christ. For, as he deserveth not to be called a good soldier, who is not ready to hazard his life, if the commandment of his Captain, & public weal so require: so can he be no faithful minister of Christ, which is not ready to forsake all he hath, yea, & his life to, for the glory of Christ, & thus doth Christ even of very equity and right require of us, seeing he first did vouchsafe to say down his life, for the salvation of all mankind. And yet these things are not so to be understanded, as though none should be taken for a faithful Minister of Christ, but he that hath hazarded his life. For Christ would not have us rash, and to prodigal of our lives, but rather he commandeth us to use the prudence of serpents, shunning and taking heed of dangers. And many times there appeareth no danger, why we should fear our life, yet in the mean time it is required, that we should be prompt and ready in mind, that we step not back, when with peril of our life we should defend the glory of Christ. This promptness of mind doth Paul show, when being admonished how he should be laid in bonds, he confessed that he was ready not only to suffer bonds or imprisonment, but also death for the name of Christ. See the Acts twenty and xxj And that that is said of the Ministers of the word, is understanded also of all that be Christians. For it is an universal rule, which commandeth us to confess Christ before the world, and teacheth that he is not fit for the kingdom of God, which looketh back again, 
Luke. 9  after he hath once set his hand unto the plough.  

iiij. The decree of the Counsel is expounded.  The fourth part expoundeth the decree of the Synod, in the which Peter and james sayings are repeated and reconciled: in the which place we have orderly to consider three things: First, they allege the author of the decree, namely the holy ghost: It hath seemed good (say they) unto the holy ghost and to us. They join themselves with the holy ghost, not meaning to match their authority with his, or that they would be believed alone, without the consent of the spirit, but because Christ made them Ministers of his spirit, by whom he thought good to utter his Oracles. In the which meaning also it is said: 
Luke 10.  He that heareth you, heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. Therefore because the Apostles pronounced nothing but that the holy ghost bade them, they join themselves after none insolent sort, but after a modest and convenient gravity unto the holy ghost▪ lest they might seem to descent from him. And that the thing they writ is the oracle of the holy ghost, it appeareth by this, that they decree nothing repugnant unto the holy Scriptures. And if the Precedent of the Popish Counsels may say the same of their decrees, we will confess that they also are gathered together in the holy ghost, and that the things they enact are the decrees and Statutes of the spirit. But as often as they shall put forth opinions varying from the Scriptures, and repugnant unto them, so often will we deny that they are led with the holy ghost, because he cannot disagree with himself, forasmuch as he is the spirit of truth. Secondly, they declare what it is that seemeth good unto the holy ghost, namely, that we should charge you with no more yoke and burden. Therefore whatsoever is beside the faith in jesus Christ, is a yoke and a burden. For men's consciences are burdened with the unprofitable observation of traditio●s, which can not further our salvation. They repeat also what james had prescribed touching the eating of things offered to Idols, touching whoredom, strangled, and blood, and they say these are necessary to be observed. Here is to be noted what we said in the last Homely, touching the differences of these commandments. For the two first are simply and plainly necessary, because it becometh Christian men to abhor all kind of idolatry, and to keep their vessel or body holy and unspotted, and not to make that the member of an harlot, that Christ by his blood, hath consecrated to be a Temple for the holy ghost. But concerning the decree of strangled and blood, they are necessary per accidens (as they say) or by reason of another thing, that is to say, because of offence, which the weak brethren might take by the eating thereof. For where it is an heinous matter to destroy him by thy eating, whom Christ hath vouchsafed to red●eme by the merit of his blood, we must of necessity abstain from those things for the weakes sake, which otherwise of themselves are granted & lawful, lest our liberty may give unto other occasion of destruction. Otherwise, this saying of Christ standeth in his full force and strength: 
Math. 15.  Nothing that goeth in at the mouth can defile man. And Paul permitteth men to eat of the things offered to Idols, if there be no danger of offence, 
1. Cor. 10.  and saith that the conscience is no whit polluted thereby. And in another place he calleth it a doctrine of Devils, when such a difference of meat is appointed, 
1. Tim 4.  as wherein salvation is said to consist. Therefore they most foolishly abuse this place, which say the decrees of counsellors are necessary to be observed, whereas divers of them serve only to yoke men's consciences, and manifestly repugn against the evident Oracles of Scripture. In the mean season Christian liberty must not be overthrown, for their sakes, which being rather obstinate than weak, will not forsake their once conceived errors, but by all means cleave to the defence of the same. Against whom, Christ his saying must rather be used. Suffer not them, 
Math. 15.  for they are blind leaders of the blind. Finally, they declare the utility and profit hereof, saying: from these things, if you keep yourselves, you shall do well. For both you shall keep yourselves clean and undefiled, and offend no man. This must be the mark whereunto all our doings must be leveled. In Christ only by faith we must seek justification and salvation. In the mean season let us keep ourselves from all contamination, both of Idolatry, and other uncleanness, and endeavour as much as in us lieth, to bring other men to salvation, and let us not give offence unto them, for whom Christ hath vouchsafed to die. These things whosoever will observe, they cannot be deceived and err, and having prosperously ended the course of this life, they shall obtain the fellowship of eternal life with jesus Christ our Lord: to whom be blessing, honour, power, and glory for ever. Amen.   

The. Cu. Homely.  WHEN they therefore were departed, they came to Antioch, and gathered the multitude together, and delivered the Pistol, which when they had read, they rejoiced of the consolation. And judas and Silas being Prophets, exhorted the brethren with much preaching, and strengthened them. And after they had tarried there a space, they were let go in peace of the brethren unto the Apostles. Notwithstanding it pleased Silas to abide there still. But Paul and Barnabas tarried still at Antioch, teaching and preaching the word of the Lord with other many. But after a certain space Paul said unto Barnabas, let us go again and visit our brethren in every City, where we have showed the word of the Lord, and see how they do. And Barnabas gave counsel to take with them john, whose surname was Mark. But Paul would not take him unto their company, which departed from them at Pamphilia, and went not with them to the work. And the contention was so sharp between them, that they departed a sunder one from the other, and so Barnabas took Mark, and sailed unto Cyprus, and Paul chose Silas, and departed, being committed of the brethren unto the grace of God. And he went through Syria and Cilicia, establishing the Congregations. 
AFter the Evangelist Luke hath diligently described the Acts of the Counsel at jerusalem, and showed with what dexterity that contention was calmed and appeased, which began among the Christians, about the matter of justification, now in the last part of this chapter, which we have here recited, he rehearseth four things chiefly to be considered, whereof we mean to entreat so much as the grace of God obtained by your prayers, shall suffer us.  

1 The execution of the embassage unto the church at Antioch.  First is described the execution of the embassage or message which the jerosolymites sent to them of Antiochia, wherein is to be considered what the Ambassadors Paul and Barnabas did, and next how the Church of Antioch received them. Touching the Ambassadors three things are said. First, when they came to Antioch, after the congregation was wholly assembled, they delivered the letters taken them by the counsel. For where it was a public matter, and indifferently appertaining unto all men, they thought they would not have any thing hidden from the people. Where we may again see the manner of the primitive Church, in the which such matters as belonged to the knowledge and salvation of all men, were entreated in all men's hearing. The ambition of Masklike Bishops, hath utterly taken away this custom, with the great detriment of public salvation, who have judged the ignorance and blindness of the people to be the chief boutrace and defence of their tyranny. Then next judas and Silas with many exhortations and consolations, confirm the brethren in the received and acknowledged truth. For the which end and purpose, the Apostle abundantly declareth that they were sent. Yet is there a reason rendered of their so doing, because they were Prophets, that is to say, public expositors or interpreters of scriptures, lawfully ordained. For that the name of a Prophet is taken in this sense, it manifestly appeareth by the first Epistle to the Corinthians xiiij Chapter. This place in the mean season admonisheth us, that no man aught to take upon him to do any thing publicly in the church, but he that is lawfully called, and instructed with worthy and convenient gifts. For pernicious and detestable is the impudence of the Anabaptistes, who being neither called nor furnished with fit gifts, rashly start forth and take upon them to preach. Thirdly, they departed not from Antioch, before they are dismissed in peace and with solemn blessing, and that they see all troubles well composed and assuaged. All which if a man confer and say together, it shall appear that in this Legacy of there's, they used great diligence and trust, and it is no doubt but the holy ghost by a general example would teach us, with what credit and industry public affairs, aswell Ecclesiastical as Civil, aught to be handled. Furthermore, as touching the Church, it is said that she received them with joy, and was much recreated by them. Before this, the Epistle sent from the Synod, declareth they were much disturbed by reason of dissension. For the godly men were much grieved, that the articles of the Christian faith were contended upon, with such great offence. Again, another cause of grief there was, that they saw the Apostles Paul and Barnabas unworthily defamed, and their Churches, after a sort, privily accused. Therefore they cannot choose but greatly rejoice, when they hear that peace is restored, their teachers quit of slander, and their Churches confirmed with the testimony of the Apostles. Of this disposition aught all faithful Christians to be, unto whom they are far unlike, that are delighted with contentions, with the ignominy and contempt of Ministers, and with the disturbance of congregations.  

2 The industry of S●las, Paul & Barnabas in setting forth the kingdom of Christ.  Secondly, Luke describeth the trusty care and industry of all these people, in the setting forth and maintaining of Christ's kingdom, which may be perceived by many and evident arguments. And as concerning Silas, it is said, that when he had licence to return home again, yet he chose rather to remain at Antioch, doubtless for that he perceived his travail, whereof he saw good success followed, was yet needful for that Church. Therefore Silas had more regard of the Church of Christ, than of his own matters, considering he prefereth Antioch before the City of jerusalem, and his own proper habitation. Which example it becometh all the Ministers of Christ to imitate, that they may forsake themselves, and all earthly things, to th'end to travail the more easily in the ministery of Christ and his Church. Therefore the covetousness of them is execrable, who being appointed to the ministery of the Church, prefer their private doings before the salvation of men, and for lucre sake, leave the congregation, among whom they might with great utility do good service. But of Paul and Barnabas is somewhat also said, namely, how after they had abidden a certain season at Antioch, they preached the Gospel, with many other their fellow Ministers. Therefore they gave not themselves unto lurdenly idleness, although they might seem after so many dangers and travails, to have had just occasion, to have sought their rest and quiet. And in that it is said, many in the Church at Antioch preached the Gospel, it may easily be gathered, what mildness of minds was among them, and how void they were of envy, seeking nothing more than the glory of Christ, and the salvation of many. And the exercise of the Apostles is most worthy to be considered, who, as we see, chiefly intended the preaching of the Gospel. For they knew that was the message of salvation. They knew that with these weapons, Nations were subdued unto Christ, and the world brought unto the obedience of faith. They known finally, that our Saviour Christ was chiefly busied about this one thing, and did nothing so oftentimes as that. And they were not ignorant of the old figure, where God commanded that the priests vesture should be hung with bells, thereby teaching that the sound of his voice, that is, 
Exod. 28.  the doctrine of the gospel was chief to be required of the ministers. But now adays it is come to this pass, that Bishops abhor from nothing so much as from the ministry of the word, thinking it to be more commendable for them, to feed Hounds and great Horses, and a sluggish and servile sort of Courtlings, of the revenues of the Church, than to feed Christ's sheep with the food of heavenly doctrine. And so by their example, they bring the word of God in contempt with all states of men, which is the chief cause of the calamities of these days. There is also added an other argument of Paul's doctrine, namely, how he was careful also for other Churches, consulting with Barnabas, touching the visitation of them. For he well understood that it was not sufficient once to plant Churches, but also how it was very necessary to visit and look unto them, because beside the natural levity of mankind, divers other things also fallen out, which might pluck us from the faith, and disturb and overturn the best ordered Churches that are. Wherefore like a stout soldier he keepeth his watch and standing, and spareth no labour, so the Church may enjoy that peace, for the which they were once ordained, which example if a man would compare with those, which are wholly given to disturb and overthrow the Churches established by the faith and diligence of others, it should easily appear with what spirit they are led, and what Princes Ministers they are.  
Thirdly, is declared a greievous and infortunate discord between Paul and Barnabas, 
3 The dissension between Paul and Barnabas  which for many causes is notable. We heard before in the thirteenth Chapter how these two were made fellows and Coparteners by the holy ghost. They suffered many perils together, both by land and by sea, which is the greatest band to bind amity and friendship together that can be. Beside, they proved that God did marvelously bless their labours with good success. But now by reason of a grievous dissension fallen among them, they departed one from another, and we read not that they afterward jointly laboured together any more. The cause of this contention was one john Mark, of whose defection and falling away hath been spoken in the xiij Chapter. Barnabas thought good to have him taken in again into the grace and fellowship of the ministery, and no doubt but he alleged weighty reasons for his devise. For with God there is pardon, if men acknowledge and confess their fault. And it is evident that Peter after he had denied Christ, was restored to his former room and dignity again. And the godliness of Marie his mother seemed not a little to relieve his cause, who when persecution raged most, let her house be a certain haven and sanctuary, as it were for the godly. But for all these reasons Paul could never be persuaded to consent to have such an one to his fellow, whom he remembered had so foully slide back in the middle of his course, and perhaps not without the grievous offence of many. For he remembered Christ's saying: 
Luke. 9  No man that layeth his hand to the plough, and looketh back, is meet for the kingdom of God. And if we consider the circumstances, it shall seem that Paul was helped with the consent and approbation of the Church. For he choosing unto him Silas, is commended of the brethren unto the grace of God, that is, with solemn prayer is let go unto his work or business. Of Barnabas Luke reporteth but this one thing, that he took unto him Mark, and sailed into Cyprus (which was his country, as was said before in the fourth Chapter) being moved, and taking the matter in ill part. And although Paul's severity in every point seem not to be excused, yet would the holy ghost have this example to remain as a Precedent against all runagates and forsakers of their profession, whereby we might learn, that sinners have an access unto the grace of God, but yet that they must not be to soon admitted into the ministry of the Church, which have been authors of any grievous offence, and whose credit by reason of their offences before committed, is not without a cause suspected. For a Bishop must be blameless, and Paul forbiddeth young scholars chiefly to be kept out of the Ministry, because such are in danger of backbiting and slandering. Now adays because we be to soon entreated in admitting of every one, it is no marvel though the authority of the ministery grow so much in contempt. Moreover, it may seem to any man marvelous, that God would suffer such most choose vessels of his grace, to be entangled in such implacable hatred, and that the holy ghost would have their errors recorded in writing, for their sake that should come after. But to him that shall deeply ponder these things, there shall appear to be divers just and weighty causes of this doing. For first these things teach us, that even the holiest men also, are subject to perturbations of mind, and therefore have need of the grace of God. This Paul acknowledgeth, where he writeth that he felt the prick of the flesh, and had the messenger of Satan sent him, against the which he had none other ways to resist, but by the grace of God. 
2. Cor. 12.  The same Paul writing of the law of sin, which in all men fighteth against the spirit of God, crieth out: O wretched man that I am, 
Rom. 7.  who shall deliver me from this body subdued unto death? I thank God, through jesus Christ our Lord. The use of all these things is, to teach us that whatsoever things holy men do commendably, we should ascribe them unto God, as to the author, and only magnify him therefore. Again, these slydinges of holy men, stir us up unto a fervent and continual desire of godliness, 
Phil. 2.  that according to Paul's saying we may work our salvation with fear and trembling. For who will not be afraid? who will not be stirred up to watch and pray, when he seethe such notable servants of God, so grievously fall? Who will not stand in dread to fall, yea, even then when he seemeth to stand sure? 
1. Cor. 10.  There is also another use and commodity of this contention, that we now adays be not offended with the dissensions of the Ministers of the word, nor for dissensions sake suspect the doctrine of God's word. For the authority thereof dependeth not on man, but as Esaias sayeth, endureth for ever, 
Esay. 40.  when all flesh with the glory thereof withereth and falls away like a flower.  
The fourth and last point of this Chapter is the peregrination of Paul and Barnabas, 
4 Paul and Barnabas visit the churches.  in which they execute and perform their devise concerning the visiting and confyrming the Churches in the word of God. For although they disagreed among themselves, yet is neither of them unmindful of his duty. But Barnabas goeth into Cyprus, and Paul into Syria and Cilicia, and from thence into Lycaonia. And this constancy is worthy of all men to be followed, that we suffer not ourselves by contention and importunity of men to be overcome, and so forgetting our duties, become unfaithful unto God. In the mean season it behoveth us to consider the goodness and wisdom of God, which knoweth best how to use the offences of his people. For of this lamentable discord of the Apostles, springeth this profit, that divers Churches are at one very time visited and confirmed. Yea, God many times useth the sins of the wicked to the setting forth of his glory, and the salvation of man. Examples whereof are extant, both in the sale of joseph, and many other histories. Yet let no man for all this think us void of fault. For men sin, and by sin deserve to be made the vessels of wrath. And if any good follow of their offending, all that is to be ascribed to the goodness and wisdom of God. God grant that by us his name may be glorified, and that our most merciful father would use all our doings to that end, to serve for the commodity and salvation of many, that we may live in heaven with jesus Christ: to whom be all praise, honour, power, and glory, for ever. Amen.    

The xuj chapter upon the Acts of the Apostles.  

The. Cuj. Homely.  THAN came he to Derba and to Lystra, and behold a certain Disciple was there named Timotheus, a woman's son which was a Jewess, and believed, but his father was a Greek. Of whom reported well the brethren that were at Lystra and Iconium. Him would Paul that he should go forth with him, and took and circumcised him because of the jews that were in those quarters. For they known all that his father was a Greek. As they went through the Cities, they delivered them the decrees for to keep, that were ordained of the Apostles and Elders which were at jerusalem. And so were the congregations established in the faith, and increased in number daily. 
THe Apostle Paul appointed to visit the Churches, which he had gathered together by preaching of the Gospel, and to confirm them in the faith they had once received, lest being either drowned in security, or circumvented with the subtlety of Satan, or overcome with persecutions, they should fall away. This he so doth, that wheresoever occasion also is offered, he laboureth to win more congregations unto Christ. This history Luke in this place describeth, who was Paul's continual companion in this journey, and therefore as a witness that saw all things, knew all things well. And first we heard how they went over Syria and Cilicia. Then it followeth what they did in Lycaonia, the Churches whereof by reason of the jews, the bitterest enemies that Christ had, had more need to be strengthened than others, and hereof Paul stood in fear, because he had divers times tried the hostyle attempts, and implacable minds of the jews.  

The calling of Timothy.  Moreover, the Evangelist taketh his beginning of the calling of Timothy, whom Paul took unto him as a companion in his voyage, and partner in all his labours. For he knew that without fit Ministers of the word, the kingdom of Christ and faith in him could not be enlarged. Wherefore, as the Princes of this world, which labour to dilate and stretch out their borders a far, are altogether occupied about getting of long tried Captains, and bold soldiers from all places: so was this the chief care of Paul, to search and get many faithful and fit Ministers for the Church of Christ, by whom the kingdom of Christ might be stretched far and wide, whosoever desire the safety of the Church, whether they be teaching Bishops or ruling Magistrates, they must follow this example. For as without the preaching of the word, new Churches cannot be planted: so those that are already planted and gathered together, cannot be kept in doing their duty without the same. Hereof proceeded that care and industry, which the Prophets of the old Testament had about schools, which our Predecessors being most prudent and godly men did imitate, as the foundations of most ancient Colleges do testify. In the vocation of Timothy, there are two things to be considered, whereof we shall speak in order.  
first, it is described, who and what manner of one he was. 
What Timothy is, and what manner of man.  He had to his mother a jew, but one that believed, but his father was a Greek, that is to say, a gentle. And Paul in his later Epistle to Timothy, doth at large commend the godliness of Eunica his mother, and Lois his grandmother, whereof this is a most evident argument, for that she procured her son to be well brought up, in the faith & religion of Christ. And here Luke saith, that he was a disciple, that is to say a christian, before Paul called him to the office of the ecclesiastical ministery. Besides, he saith he was well commended of all the brethren & that not of those at Lystra only, where he had his dwelling, but also by them of Iconium, so that his godliness was perceived and known to them abroad also. This description of Timothy teacheth us what manner of men aught to be choose into the ministery of God's word & church. Where it behoveth the greatest care to be had for religion, lest such as either are utterly devoid of faith, or else young scholars and Novices be choose into the ministery. For as these last sort commonly are uncertain and stand in doubt of all things, and light and inconstant: so the other use religion but for lucre, which they also laugh at in their sleeve, and 'cause other men to deride the same. Then must a respect be had of their learning, that we may have such to govern the Church, as are well exercised in the holy scripture, wherein Paul testifieth, 
2. Tim. 3.  Timothy was brought up of a child. For in deed it is impossible that he should teach other, whose self before hath not learned, and such can be none other than blind leaders of the blind, as Christ calleth them Math. 15. And where the doctrine of the Church must be taken out of the holy Scriptures, it behoveth that Ministers of the Church should be most exercised in them, and that there is no account to be made of them, though they be never so expert and prompt in philosophy, if they be rude and ignorant in the holy Scripture. Which was the cause that Christ would not suffer the Apostles to go abroad to preach before they were well instructed. Thirdly, it behoveth that he have the testimony of an approved life and conversation, lest their doctrine be contemned, or at the lest suspected for their sake. Therefore Paul will have a Bishop to be irreprehensible. 
1. Tim. 3.  And how much religion and doctrine is defaced by the dishonest life of Ministers, the example of the sons of Elye doth abundantly declare, through whose concupiscence and sacrilegious boldness, it came to pass, that all the people for the most part refrained from the worshipping of God, and by that occasion wickedness so prevailed among all sorts of men, that it could not be redressed, but by public calamity and much bloodshedding. Therefore Paul's prudency and diligence must be followed in these days, who would take unto him no companion in the ministery, but such an one as was perfit in all points, and which had so confirmed the hope conceived of him, as it seemed he would never break the same.  

Timothy is circumcised.  Secondly, let us first consider what Paul did with this new partner and fellow of his: Him (saith he) because Paul meant to have with him in his journey, he took & circumcised. What is this (sayest thou) that I hear▪ What lightness and inconstancy is this? Not long before Paul earnestly bend himself against those which exacted Circumcision of the gentiles, and such a disturbance grew hereupon, that the matter was hard to be taken up and quieted, before the Apostles and the whole congregation at jerusalem. And now after the Apostles had decreed that the gentiles were not to be burdened with Circumcision, Paul circumciseth Timothy, who had been a Christian a good while before. But herein is nothing done of lightness or frowardness, because Paul hath great reason for his doing, neither doth he vary from himself, if we well consider the matter. For it was well done of Paul to withstand the Phariseyes or Nazareanes, which urged Circumcision as a necessary thing, forasmuch as by that opinion, Christ's merit was defaced and extenuated, the faith in him light set by, and Christian liberty overthrown and subverted. And because of these men he would not circumcise Titus, for that he perceived they craftily laid snares for the liberty of the faithful. 
Galat. 2.  And here he circumciseth Timothy, because of a great number of jews, which dwelled in those parties that by this occasion Timothy might have an access and entry in to them to preach the Gospel among them. For it is well known, how greatly the jews abhorred the uncircumcysed gentiles, insomuch that they openly accused Peter, for that he was conversant with them, and afterward laid hands on Paul as a seditious person, for bringing the gentiles into the Temple. Unless therefore he had circumcised Timothy, he should never have had access to have taught among the jews, and they would afterward also have stopped their ears at Paul, as a transgressor of their law, and ancient religion. Therefore he prudently yieldeth thus far unto their infirmity, and circumciseth Timothy, to th'intent that by his ministery, he might make a way into the jews, and teach them by little and little, how Circumcision and the other Ceremonies were by Christ abrogated. And he meant none other ways to circumcise Timothy, than as the Apostles in their Synod, forbade the eating of strangled and blood. So he confesseth he become a jew unto the jews, to win the jews unto Christ, 
1. Cor. 9  and not to confirm them, in the superstitious observation of the law. Of this may be gathered an universal rule, whereby we are taught how and after what sort it is lawful to dispense in outward things. Namely, when charity and the edification of the Church so requireth. But assoon as we perceive they bind worship unto them, or erect confidence in man's merit, or craftily go about to entrap Christian liberty, then must we not admit or suffer the lest of them. For those things which might be taken for mean and indifferent, as soon as the profession of our faith and the glory of Christ's merit is in hazard. Therefore the Papists do foolishly and to impudently allege the example of Paul for their traditions, whiles by this reason that Paul circumcised Timothy, they say we aught to retain and keep Masses, Images, pompous Diriges, prayers for the bead, fastings, differences of meats and garments, single life, monkish vows, auricular confession, absolution, satisfaction, and six hundredth such like. For to omit how they compare the peevish and superstitious devices of man's inventions, with Circumcision, which had his beginning of God, Barbers and blear eyed (as they say) know, how they set the chief part of God's worship in these things, how they repose their greatest trust of righteousness and salvation in them, and to conclude, Christian liberty cannot be maintained, if these be retained, yea, these things contain that notable mark of the beast, which no man can receive or keep without denying of Christ. Wherefore it becometh Christian men, rather to impugn these things, than never so little to violate the profession of Christ's name.  
Before we pass from this place, 
Timothy is born of parents, th'one a jew, tother a gentle.  we have to consider the marriage of Timothy's parents, forasmuch as Luke maketh express mention thereof. He saith that Eunica his mother was a jew, and his father a Greek or a gentle. Yet we read that jews were forbidden to marry with the gentiles. Yet such was the state of the people of the jews in those days, that being oppressed under the tyranny of the Romans, and dispersed here and there, they were driven to suffer many things against their will. In the mean season the godly woman Eunica, by reason of this marriage, was in such danger, as God foreshowed in his law. For she was not able by Circumcision to take her son Timothy into the society of God's people, who no doubt was born before Christ suffered, and the law was abrogated, by reason her husband withstood her, who as it is like was devoid of true religion, because Paul commends him in no place, and yet setteth forth in writing the worthy faith of Eunica and Lois. These things aught to fear the professors of Christian faith, 
2. Cor. 6.  from drawing the yoke with Infidels, as elsewhere the Apostle saith. Also the example of Eunica is very notable, which procured her son to be trained up in the scriptures from his childhood, against her husbands will, lest he should be corrupted with the superstition and idolatry of the gentiles. Let Matrons matched in such unlike marriages well observe this thing. Let them remember that their children be holy, by reason of the promise of the covenant, 
1. Cor. 7.  as Paul plainly teacheth. Let them therefore bring them up in the doctrine of true godliness, and train them unto God, whose honour if they seek with all their heart, they shall find him true of his promises, where he sayeth he will be their protector and defender.  
But let us come to the treaty of this present place, 
The doctrine of Paul and his companions.  where after the vocation of Timothy, is declared what they which were with Paul taught in the Churches. As they went (saith he) through the Cities, they delivered them such things to observe and keep, as were decreed by the Apostles and Elders at jerusalem. Which words the Papists wrist, I wot not to what manner of traditions, which they imagine the Apostles and their successors delivered from hand to hand, unto the Church, but were never written. This Sanctuary being by them once founded, whatsoever they cannot prove by authority of Scripture, they say by and by, it is the tradition of the Apostles. But Luke saith no such thing, but speaketh of those decrees whereof mention was made in the chapter before going. They were these, that man was justified and saved by the only grace of God, through faith in jesus Christ, and not by the works of the l●we, that we should abstain from those things which pollute the profession of our faith, and our holiness, as is Idolatry and fornication that we must labour for love, and in outward things yield somewhat unto the weak, or else unto such as are not yet come unto the faith, if there be any hope of winning them. In the mean season that we beware men's consciences be not snarled, or charged with any burden intolerable. These things Luke saith that Paul and those with him, did everywhere inculcate, both to repress the jews, which to importunately urged the gentiles to the observing of the law, and to bridle the licentiousness of the gentiles, which abused the Christian liberty with great offence. For he chief desired that peace might flourish in the Church, whereby he knew the same should chief increase. Again, where there was no danger of offence, he constantly defended the liberty of Christ, because he would not prejudice the same, which thing the Apostles winked at, for the weaks sake. The first Epistle to the Corinthians teacheth the same, where he maketh the eating of things offered to Idols free, 
1. Cor. 10.  as touching conscience, if there be none present that is offended therewith. In the mean season Paul's example teacheth us, that it is not sufficient to have good laws made, unless they which have the charge thereof, see them put in execution. For daily experience teacheth us that execution is the life and sinews of the law. Take that away, and the law shall lie as dead, and as Anacharsis said shall become like unto Spiders webs, which every bold and presumptuous body will not stick to break. Therefore let both Ministers of the Church and governors of the common weal imitate Paul, if they mean to do their duty, and not rather with vain counterfeiting mock both God and man.  

The profit of the Apostles labour.  Last of all, Luke addeth a notable success of their most godly endeavour and labour, where he saith the Churches were confirmed in the faith, and grew and increased every day more and more in number. And because he maketh mention of faith, it is evident that Paul chiefly beat that into their heads, and not vain and cold Ceremonies and traditions. These are the continual effects of the word of God, that like unto a shower it never returns without fruit unto him that sent it. These also are the weapons whereby the kingdom of Christ in this world is most prosperously enlarged, to say, diligent preaching of the word, and fervent desire to conserve and keep the same. Whensoever these cease, by and by faith falls, and all love of true religion dieth. We have examples hereof everywhere, whereby they are convinced, which think it sufficient, if they be not constrained through tyranny to be partakers of wicked sacrifices, and yet in the mean season they live in such places, where the word of God is banished, and no duties of Christian religion exercised. Let us all therefore study to set forth the word of God, that both ourselves may be confirmed in the faith, and the Church daily increase in number of believers, wherein jesus Christ only reigneth, the saviour of mankind, and only bridegroom of the Church: to whom be praise, honour, power, and glory, for ever. Amen.   

The. Cvij. Homely.  WHEN they had go throughout Phrygia, and the Region of Galatia, and were forbidden of the holy ghost to preach the word in Asia, they came to Mysia, and sought to go into Bythinia, but the spirit suffered them not. But when they had go thorough Mysia, they came down to Troada. And a vision appeared to Paul in the night, There stood a man of Macedonia, and prayed him saying: Come into Macedonia, and help us. After he had seen the vision, immediately we prepared to go into Macedonia, being certified that the Lord had called us, for to preach the Gospel unto them. When we loosed forth then from Troada, we came with a straight course to Samothracia, and the next day to Neapolis, and from thence to Philippos, which is the chief City in the parts of Macedonia, and a free City. 
THE spirit of our Lord jesus Christ would that the journeys and voyages of the Apostles, 
The use of the Apostles peregrination or 〈◊〉.  and specially those of Paul, should be diligently described, because the same make not a little for our instruction. For by them appeareth a great goodness of God, which within so short a space of time, did vouchsafe to lighten all the world with the doctrine of the gospel, and salvation, and to bring the profane gentiles when they were most corrupt, to the knowledge & fellowship of him. It appeareth also by this history, by what means and weapons the kingdom of God useth here on earth, both to be enlarged and conserved. verily, by the preaching of the Gospel, whereby in despite of the world, the spirit of God bloweth where it will, as Christ otherwheres sayeth. And where God doth vouchsafe to use the ministery of men herein, he required of them earnest diligence, and vigilant zeal. Wherein we have to imitate Paul of all others, touching whose fervent zeal Luke reporteth many things. Whereof this is no simple argument and proof, that not contented to have gained many Congregations unto Christ, he goeth again to visit them, and confirmeth them by faithful admonitions: teaching us that we must be careful in the matter of our salvation, because all men know the sleights of Satan, which laboureth to turn us or ever we be ware, out of the way of salvation. Yet Paul so visiteth the congregations, that he endeavoureth to gather and gain new companies unto Christ, of the which thing in this place Luke chiefly entreateth.  
First, it is said, he went through Phrigia and Galacia. 
Phrygia and Galatia are converted.  And that there were new congregations there erected, the Epistle of Paul to the Galathians abundantly declareth, containing in a compendious and perfit abridgement, all the whole sum of evangelic doctrine. In that journey came to pass this one thing most marvelous of all other, 
Paul is forbidden to preach in Asia  that they were forbidden by the holy ghost to preach the Gospel in Asia. Under the name of Asia is comprehended that part, which bordering on the sea westward, containeth in the continent Acolia and Lydia, above Ephesus and Smyrna, and jonia itself. Which countries as they are most fruitful and rich of all others, so for this cause they were very unhappy, in that Christ would not at this time, they should hear the doctrine of salvation. Such was the case of Bythinia also, into the which the same spirit of Christ would not suffer Paul to go neither. By which argument it easily appeareth that the Apostles wandered not about the world at their own pleasure, but did all things by the guiding and ordering of the spirit of GOD, for we know that this holy spirit, was promised and given unto them by Christ. Beside that they had singular revelations when need was, whereof we had example before in Peter and Philip, where the Ethiopian Eunuch and Cornelius the Centurion by their ministry should be converted. This maketh for the commendation of the Apostles doctrine that we despise it not as an human thing, and to be little esteemed, seeing it is manifest it was published among men, by the evident working of the holy ghost. But some men use in this place to move a grave question, why Paul was suffered in one place to teach, and forbidden in another. This question some men think is very commodiously soluted, if all such doings be referred unto God's prescience or foreknowledge. For they say he foreseeth who be worthy to have his word, and to be saved, and who be not. But these kind of men while they are careful to defend the justice of God, for fear of making him the author of any sin, they make little of his grace, measuring salvation by the worthiness of men: which is impossible for them to do, unless they will also stablish the merit of man, and the proud affiance in man's righteousness. But how frivolous and vain a gloze this is, appeareth by this, in that all men of themselves are unworthy of salvation. For as Paul testifieth: All have sinned, and are destitute of the glory of God, and there is not a just man, not not one. And there is none worthy to receive the word of salvation, but such as God pleaseth to make worthy and meet. For of ourselves we are not once able to think good, but all our worthiness and ability to perceive that that is good cometh of God. 
2. Cor. 3.  This saying of Christ is notable, and well known to all men: Not man cometh to me, 
john. 6.  but he whom the father draweth. An example whereof we had in the xiiij Chapter, where it is said, they believed, that were ordained unto life everlasting. And in the next Sermon we shall have the example of Lydia, which therefore believed Paul, because the Lord had opened her heart. It remaineth therefore that there can be none other cause alleged of this doing, but the frank and free election of God, which embraceth by his mercy whom he pleaseth, and whom again he lifteth, their hearts he hardeneth. And yet no man must accuse God either of unrighteousness or cruelty, forasmuch as he is bond to man, and so ordereth his judgements, that great learning cometh thereby unto us. For in the elect he showeth an example of his mere goodness, and in the reprobate the severity of his justice, that we may learn to fear the one, and to embrace and kiss the other. Moreover, the use of this doctrine serveth and is necessary for many purposes. For it marvelously comforteth us in temptations, because we know our salvation is not founded in our power, or in the merit of our righteousness, but in the grace of God, and merit of Christ. For who can overthrow this righteousness or grace? who shall separate those from the love of God, 
Rom. 8.  whom he hath once embraced? Or who shall be able to take one sheep out of Christ's hand, seeing all power is given to him in heaven and in earth? 
john. 10.  Whosoever teach that salvation dependeth upon our worthiness, do utterly infringe the force and strength of this consolation. Besides, this doctrine teacheth us our duty, and to acknowledge the great goodness of God, when we perceive ourselves more sought after and visited by the word of God, than others. For as God attributeth not this unto our merits, but of his mere grace goeth about to save us: so if any disdain to acknowledge his goodness, and show themselves unkind towards him, he showeth the horrible severity of his justice against them. We have for example, Corozaim, Bethsaida, Capernäum, and the whole Nation of the jews, which we read God cast of for none other cause, 
Luke. 9.10.  but for that they would not acknowledge the day of their visitation. Examples of like severtitie are those Cities, which God did vouchsafe to illuminate by the ministery of Paul more than other. For we s●e they are at this day tyrannously oppressed by the Turks, because they showed not themselves so thankful unto God, as they aught. Let us I beseech you, think hereof, whom it hath pleased God these many years to let enjoy the preaching of the Gospel, and to let us abound in the quiet and peace thereof, where a number beside feel great want thereof, and being famined, would be glad of one little morsel of evangelic consolation.  
But let us return to Paul and his companions, 
Paul is called to go into Macedonia.  who though they be forbidden in one place to preach, yet cease not from doing their duty, but passing through Misia, come at length to Aeolis, and to a City in the same Country, called Troas, earnestly seeking everywhere, occasion to preach. And there Paul being admonished by oracle, understandeth he must go into Macedonia. For there appeareth unto him a Macedonian, which undoubtedly was nothing but an Angel, and desireth to have his country helped. And here came divers things very profitable for us to consider. First is the example of Paul, whereby we are taught, that we must not be slack in doing our office and duty, although our enterprise succeed not at the first or second attempt, as we desire. For we read the like came to pass many times both to the Prophets and the Apostles, which followed their calling the more earnestly, the more impediments they perceived were laid in their way. Let all men go forward after these men's examples, and God will assist their endeavours, who useth when he seethe time and place to give occasion of onset, and also prosperous success. Furthermore, this place showeth us a singular example of God's goodness, whereby it cometh to pass, that God worketh our salvation, when we lest know or think of it. For who among the Macedonians, would you think, thought either of Paul, or of the way of salvation, who when he came, had none but a few of women to follow him and hear him? So by this mean is the saying of the Prophet fulfilled: I am found of them that sought me not, and have appeared to them that asked not after me. 
Esay. 65.  And that that Luke saith came to pass here among them of Macedonia, the same may be seen in all other that either have attained, or at this day do attain unto salvation. For before this world was made, 
Ephes. 1  Paul saith we were elected in Christ. And our first parent Adam when he was fallen in sin, and did not only not seek God, but fled from him, 
Genes. 3.  yet was he both sought of God and called, and received the free promise of salvation. Hereto appertaineth it that men in the Scriptures are compared unto s●eepe, which having once strayed from the flock, never return, unless the shepherd by his diligence fet them again. But Christ is our shepherd, which useth to seek his sheep in valleys and mountains, 
Esay. 53. Luke. 15.  and when he hath found him, layeth him on his shoulder and bringeth him home. And this care of God may not only be perceived in those things that concern the salvation of our souls, but also showeth itself in the things serving to the use and maintenance of our bodies. For as God feedeth our body bountifully, in giving us a living out of the earth: so hath he appointed the Angels to be our tutors and keepers, which ●arie round about them that fear him, and deliver them. But because we have hereof entreated heretofore, let this now suffice. Yet let us mark the use of his doctrine, which consists chiefly in this point, that we should be thankful unto God, and strive in all kind of adversities to defend our calling, by the invincible hope and affiance of God's aid and succour. Furthermore, this example commends unto us the dignity of the Gospel, and the ministry thereof. For first this is a notable thing, that Paul is called by an Angel, and by the Oracle of God to preach. So Peter was admonished by a vision from heaven, to preach unto Cornelius, and to the gentiles, and the spirit led Philip to teach the Aethiopian his salvation. Therefore some men do very vainly to contemn the ministery of man, as a thing of small or none account, and require to have Angels to teach them, seeing Angels send us unto men to be taught. Yea, Paul will not have us to believe an Angel, 
Galat. 1  if he teach any thing disagreeing from the doctrine of the Apostles. Also the words of the Angel commend the dignity of the ministery. For he saith, Come into Macedonia, and help us. Yet is it in God's power only to help us both in body and soul. But because the word of the Gospel, is the power of salvation to all that believe it, the Ministers thereof are therefore not without a cause said, to help men and to save them. And for this cause Abdias prophesying of the kingdom of Christ, calleth the Apostles saviours. Therefore the temerity and impiety of those, which say that the Gospel causeth troubles and disquietness, is reproved, seeing it is evident that men cannot choose but perish, except they be called by the preaching of Christ into the way of salvation, according to the saying of the Prophet: 
Esay. 6●.  The Nation and kingdom that serveth not thee shall perish.  

Paul's passage into Macedonia.  But what doth Paul, when he heareth he is called of God into Macedonia, to men unknown, and into Europe another part of the world? Doth he trifle and make delays, because he was before once or twice forbidden? Not, yea, he prepareth him to the voyage, and frameth him altogether unto God's calling, and at length with a straight course cometh to Philippie, a very notable City and state. By which example we are taught that nothing is rashly to be taken in hand without God's calling, but when we are certain thereof, then with speed to do that the Lord commandeth. For he so little regardeth prolongers and delayers, that he cannot abide pretence of godliness, if under colour thereof, we neglect our vocation, as we are taught by the example of him, which was not suffered to go bury his father, 
Luke. 9  after Christ had called him to the ministry of the word. But this is the most commodious way, to do well, if we have a diligent regard to the calling of God, and follow the same faithfully and earnestly. For they that trust their own devices, and seek after vanity as David saith, cannot choose but grievously offend. God grant that we be all mindful hereof, and follow our vocation, that after we have on earth fulfilled our duty, we may at length live in heaven with jesus Christ our Saviour: to whom be praise, honour, power, and glory, for ever. Amen.   

The. Cviij. Homely.  WE were in that City abiding certain days, and on the Sabbath days we went out of the City besides a river, where men were wont to pray. And we sat down and spoke unto the women which resorted thither. And a certain woman named Lydia, a seller of purple of the City of Thya●ira, which worshipped God, gave us audience, whose heart the Lord opened, that she attended unto the things that Paul spoke. When she was baptised, and her household, she besought us saying: If you think that I believe on the Lord come into my house and abide there. And she constrained us. 
THe Apostle Paul being called of God by the Angel, passed into Macedonia, to preach the Gospel unto the men of that country. By which example is proved partly the dignity of the Gospel, and partly that salvation that is given us of mere favour and grace is declared. For if we consider the Macedonians, they were in the same case and condition that other Nations were, which Paul otherwheres writeth, were subject unto the power of darkness, were Idolaters, were the servants of sin, and therefore void of God. Besides that, God sendeth Paul now to teach them the way of salvation, when they once think not thereof. But let us see what he did at Philippi, the chiefest city of Macedonia.  
We were (saith Luke) in that City abiding certain days. The cause of this abode (as may be gathered by all circumstances) was for that the Apostles saw no opportunity to preach, 
Paul preacheth at Philippi.  which thing they chiefly waited for. Wherefore at length they sought the same out of the City. For they went out of the City on the Sabbath day, and preached the Gospel to certain women, nigh unto a certain River, whither they used of custom to resort unto public prayer. This is a very notable example, teaching us how God useth to try and exercise the faith and constancy of his servants. For as it hath been declared, the Apostle was called by the Angel, as one speaking in the behalf of all the country, and desiring help. Wherefore a man might have hoped that the Macedonians should have received Paul when he had come, with all kind of alacrity, and declaration of joy, and that every man's mind had been prepared to receive the light of the Gospel. But this hope so deceiveth them, that in a most famous and populous City, there is not one that giveth ear unto them, neither can they espy any occasion to make a sermon, notwithstanding they narrowly waited for the same. And without the City, women only gave ear unto them, and but one of them all, that believed the word, one Lydia which was a stranger. Who therefore would not think this calling of Paul to have been a mockery, seeing no effect to follow of the same? But God useth to say many stops in the way of them that walk in his calling, whereby to hinder and pull them back, to prove their faith, to train them unto constancy, and to teach them to wrestle and overcome adversity. So Moses being sent to deliver the people, findeth many impediments laid in his way, which seemed much repugnant to the will and appointment of God. For the Angel of the Lord threateneth him with death, because he neglected the Circumcising of his son, and he findeth Pharaoh not only set and bend against his requests, but also the children of Israel murmurre and rebel against him: And when he was out of Egypt, the sea lay in his way before him, so that nature herself seemed to fight against him, but his constancy of faith and steadfast purpose to fulfil the commandments of God, overcame all these adversities. So that cruel enemy Saul riseth up against David being called and appointed to be king, by whose tyranny or ever he came to the kingdom, he was expulsed his country. And many such like things came daily to pass, whereby God useth to try our faith. But it is our duty constantly to hold on, and with sure hope to wait for the assistance of God, and so we shall find he will neither fail of his promises, nor want to further our enterprises.  

Lydia is an example of true conversion.  Furthermore, we have a marvelous example of conversion set forth in Lydia, which by reason of the manifold doctrine thereof, the Evangelist most diligently describeth with all the circumstances. And beginning with the description of the person, he saith there was a woman, to admonish us of that se●e or kind, by the which sin entered into the world. By her condition and calling she was a seller of purple, and exercised a kind of merchandise serving more to the maintenance of pomp and pride, than unto necessity: to say nothing of covetousness, craft, and deceit, and such like vices as this kind of people are commonly given unto. Besides, she was a stranger born at Thyatirae a City of Lydia. These things are declared to the end that we might know how God useth to despise no state or degree of men, but of all sorts favoureth & embraceth those that are desirous to convert & turn unto him. infinite other examples of like kind there are, which teach us the same. 
john. 4. Luke. 7. Math. 9 Luke. 19  For Christ in many places reasoneth with harlots, about their salvation. In other places again he openeth the kingdom of heaven unto Publicans. He disdeyned not the order of Phariseyes, seeing he admitted Nicodemus to talk with him in the night season, and mos●e friendly instructed him. Yea, he did lighten the Centurion which was appointed to see him executed, 
Math. 27.  with the knowledge of him. These places teach us that we should not despair of God's grace, by reason of the trade or kind of life that we have heretofore led. For it is evident, that the door of salvation standeth open to every man which unfeignedly desireth it. In this example also appeareth the counsel of God, which of little beginnings promoteth the kingdom of his son. For he appointeth Lydia to be the first fruits of that Church, whose faith afterward Paul thinketh he could never sufficiently commend. So Christ chose out from among fishers and Publicans his chief Disciples. And we must not think it is without a cause that Christ's kingdom here on earth touching the outward sight, is of no reputation, and a despised thing. For hereof we may gather, that it is not of this world, nor that we must seek the things of this world in the same. It is also evident that they which desire to be partakers with Christ, must not glory in the wisdom of the flesh, in Nobility, in pomp, and other such like things, but only in the Lord, as Paul hath taught at large in the first Epistle to the Corinthians the first Chap. Here hast thou what to answer those, which rail at the doctrine and faith of the Gospel, because none hold with the same, but the Commonalty, and men of small or no reputation, using the same argument, that the Phariseyes and Scribes sometime used against their servants, 
john. 7.  which commended Christ's doctrine. Why rather hearken they not what Christ saith: I thank thee o father, 
Math. 11. Luke. 1●.  because thou hast hidden these things from the wise and prudent, and hast showed them unto Babes. verily father, even so was it thy good pleasure.  
But after he had described the person of Lydia, 
The order and manner of conversion.  he declareth the order and manner of her conversion. In the which first she is said to be religious, and to fear God, as divers other did, both among the jews and gentiles, which yet were ignorant in the way of true religion, and salvation, and therefore the more zelouslye they defended superstition, the more eagerly they resisted the truth, yet in the mean time this is needful in salvation, that men's minds should not be void of the fear of God, but inclined to embrace the truth, and desirous of true religion. For except the ground be good, the seed of the word can not well grow in it. 
Luke. 8.  And yet this is not so to be understanded, as though this promptness and towardness came of ourself. For of ourselves we are not able to think well, and the inventions of man are nought, even from his childhood, as God testifieth. It is therefore the gift and work of God, if men be given unto the desire and love of religion and the truth, which otherwise by reason of natural corruption, they abhor in their hearts. Next, Lydia heard Paul's teaching. Therefore she useth that mean and instrument, whereby God useth to give and stir up faith in us. For faith cometh by hearing, 
Roma. 10.  and hearing by the word of God. Therefore whosoever will profit in the knowledge of salvation must labour to have faith, and we must not regard those that seek new revelations. For God speaketh to us in the scriptures, which who so refuse to hear, are commonly prays for the devil, which miserably deludeth the deceived with lying revelations. Last of all, it is said, that God opened the heart of Lydia, to give heed unto the things that Paul spoke. For without this in vain is the word either preached or heard, whereof because we have already oftentimes spoken, it seemeth not now needful to say any more. And if any man ask why God did not open the hearts of others aswell, to him we say with Paul: o man what art thou that disputest with God? who hath first given unto God, and it shall be given to him again? For it becometh us not over curiously to search out the privy counsels of God, but in them to reverence his great goodness, justice, verity, and wisdom. It is our part by this place to learn the order of true conversion, which chiefly consists in these three points, to have a love in our hearts unto religion, to hear the word, and to be illuminated with the spirit of God.  
It remaineth for us to consider the effects of true faith, which showed themselves in Lydia. first, 
The effects of conversion and true faith.  she is baptised according to the commandment of Christ, and custom of the Church. By baptism he comprehendeth the confession of faith, whereby she renounced her old superstition, and professed to follow Christ, desiring to be accounted among the members of his Church. We are by this example also admonished, that the godly must not contemn the sacraments, but use them reverently, both for that they know they are instituted by Christ, and also for that they are glad to have the benefit of salvation, whereof Christ is the author, by them sealed and confirmed. But Lydia not content with her own baptism, causeth her whole household and family likewise to be baptised. This is the property of all the faithful, that they desire all men to be partakers of salvation with them, but specially those which they knew God hath committed to their charge. And this they do not of private affection, but following the commandment of God, whose will it is alway that we shall consecrated and dedicated unto him, all our people. So Abraham circumcised not only himself, but all the men in his family according to God's commandment. And in the law householders are commanded to instruct their family in the commandments of God. 
Deut. 6. Psal. 78.  And that which was commanded them, Magistrates must think belongeth to them also, and labour to take away superstitiousness, and to plant the desire of true religion among the people, as we read those godly Kings David, Asa, josaphat, Ezechias, josias, and such like diligently did. And doubtless it is not without the great suspicion of impiety, that one should so rule over others, to bereave God of his right, which claimeth all men to himself. Finally, Lydia biddeth the Apostles home to her house, and offereth them lodging with great instancy, saying: If you think that I believe on the Lord, come home to my house, and abide there. Which words have in them such kind of obtestation that the Apostles might not refuse the friendship offered, except they would both condemn her, and think her unworthy the name of a Christian. Although at the first, after a civil sort, they refuse to come home to her house, both for that they would not be thought like deceivers, to abuse the simplicity of women, and to gape after their goods, and also for that Paul would never burden any, as he many times testifieth. 1. Cor. 9.2. Thes. 3. Howbeit, Lydia by her entreaty uttereth a mind inflamed with charity, and unfearful constancy. For it is a point of charity, in that she is desirous to take them into her house, and to give them their board, of whom she had received and drawn the doctrine of salvation. Again, it is a token of a valiant courage, that being a stranger, she dared receive teachers of a new doctrine into her house, which she well knew she might not do without danger. But this is the property of faith, that it neither fears body nor goods, so that the glory of Christ may be enlarged. Let them I pray you, look on the example of this woman, which now a days boast of their faith, and they shall straight perceive how wide they are from the property of faith. Let us therefore pray unto God, that he will vouchsafe to open our hearts, that we being instructed in true faith, may express Christ in our whole life, and live with him in heaven: to whom be praise, honour, power, and glory, for ever. Amen.   

The. Cix. Homely.  AND it came to pass as we went to prayer, a certain damosel possessed with a spirit, that prophesied met us, which brought her master and mistress much vantage with prophesying. The same followed Paul and us, and cried saying: These men are the servants of the most high God, which show unto us the way of salvation. And this did she many days. But Paul not content, turned about and said to the spirit, I command thee in the name of jesus Christ, that thou come out of her. And he came out the same hour. 
ALthough jesus Christ the Son of God by the merit of his death, hath so overthrown the kingdom of the Devil, that he hath no more power against the kingdom of Christ, yet ceaseth he not, according to his ancient usage, still to assault the same: and as Christ intermitted nothing belonging to the redemption of mankind: so Satan for his part leaveth nothing unassayd, to pull men from Christ their saviour, and from the way of salvation. An evident example hereof is declared in this present history. For after Paul was come unto the Philippians, Lydia the sel●er of Purple, converted unto the faith by his preaching, began to declare the singular fruits of faith. For showing her duty of thankfulness unto the Apostles, she requested them home to her house, and lodged them. By which occasion it came to pass, that the Apostles proceeding earnestly in their office, daily wan more and more Disciples, and so began a Church together, as shall appear in the end of the Chapter. But Satan thinking this gear intolerable, assayeth to resist these first principles and beginnings of Christ's kingdom. And first he handleth the matter with subtlety, and guileful flattery, and by and by, when his first enterprise succeedeth not, he setteth upon the Apostles by open force, and at length driveth them out of the City. But at this time we will examine but the first encounter.  
Luke beginneth his history with the description of that person, 
A Maid possessed with a spirit, is an instrument of the Devil.  whose help Satan used in this conflict. This was a maid or damozell possessed with the spirit of Python, which by her prophesying, was very gainful unto her master and mistress. Now this spirit of Python the gentiles supposed to be Apollo, who had that name given him (as the Poets feign) of that Serpent Python which he slew with his bow and arrows. And that Apollo was the Precedent of prophesying, is more manifest than needeth by many words to be proved. For Delphi, Claros, Delos, and divers other places, where under the name of Apollo the devil sometime used to utter his Oracles, were very notable and famous. He likewise inspired certain private people, striking them suddenly mad, and making them speak ambiguous and doubtful sayings, which superstitious men received and embraced for credible Oracles. And at length the matter came to this pass, that foolish men would enterprise or take nothing in hand, unless they had first consulted with these Prophets, and in all their distresses they would run to these Oracles, whereby it came to pass that great advantage followed. Because man is of this nature, that he will let for no labour nor cost about those things which may any kind of way satisfy his curiosity. And Satan raiseth up an instrument hereof among the Philippians, against the Apostles, to the intent either to make the wiser sort suspect them, or else the rude and unskilful Commons to hate them. In the mean while we may consider with what engines Satan maintaineth his kingdom amongst men: namely, by lying, and curious and soothsaying Arts, wherein he counterfeyteth the spirit of Prophecy, to draw men by that means from the word of God, which aught to be the only rule in all our doings. The Professors of these Arts in Egypt, were the Magicians, 
Exo. 7.8.  which the Scripture sayeth withstood Moses. Among these may Baalam also be numbered, although he did egregiously counterfeit a love of the truth. Such were divers and many sorts of Prophets among the Chanaanites, whom God by his law commanded to be destroyed. Unto the which may be referred the Augurs Aruspices, and interpreters of dreams, Astrologers, Necromancers, Geomancers, Hydromancers, and infinite others, whose counsels and sayings were of great authority among Kings and Magistrates, in the administration and governance of their kingdoms and common weals. And surely if we consider the thing well, Satan scarcely exercised the power of his kingdom in any other thing more, than in this vanity of Oracles, wherewith he bewitched all the world a great number of years. And in these days he many times raiseth up certain Prophets, which either make themself cunning in the knowledge of things to come, or else can put away diseases by enchantments, and assay to do divers other things, impossible for man to perform. But some will demand wherefore God in times past suffered and yet to this day suffereth these things to be done. The answer is ready. For where the gentiles in times past were not contented with the revelations of God, but went about to find out the mysteries of God's majesty, by the pregnancy of their own wit, this presumption of there's deserved, that they should be given up into a reprobate sense, and miserably seduced with the wiles and gins of the Devil. 
Roma. 1.  Paul gave us warning that the same should come to pass toward the later days, saying that Antichrist should have power on them which would not embrace the truth. 
2. Thes. 2.  offered of God. And if a man consider the Philippians, he shall find they were worthy to be thus seduced by this Demoniake Damsel. For such was their liberality towards her, that her Master and Dame had no small advantage by her. But yet they so little regard the Apostles of Christ, that they had wanted harbour, unless Lydia which also was a forrenner, had taken them into her house. The like unthankfulness & perversity is in these days. For men will not embrace the light of the truth, and where they bestow much cost upon dumb images, deceiving Priests, Conjurers, Enchanters, Soothsayers, and wise folk (as they call them) every thing seemeth to much that they bestow on the doctrine of truth. They are worthy therefore to be a pray for Satan, by whose subtlety they may perceive both their goods to be consumed, and their bodies troubled and molested. Let us therefore learn to hearken unto the law of God, which teacheth us to take heed and beware of all such kinds of deceivers, and commandeth us only to study and follow the word of God. See Deut. 18. Levit. 20. Isaiah. 8. And they that will not thus do, let them learn by the example of Saul, what to look for. See. 1. Sam. 28.  
But now it is time to mark what Satan did by this Damsel. She following the Apostles, 
Satan beareth witness unto the truth.  which of custom resorted to the prayers, cried out saying: These men are the servants of the most high God, which show unto us the way of salvation. What kind of thing (sayest thou) is this that I hear? Is this the saying of the Devil, withstanding the Apostles? Yea, verily. Why? he could not say any more in their commendation, than to confess them to be the servants of God, and the preachers of salvation. Howbeit, it behoveth us not so much to consider the words, as the pretence and meaning of the Devil, by whose suggestion these words were spoken. For so shall thou perceive that he most craftily undermineth Christ's cause, where he seemeth most to hold with the same. For here in this place, he beareth witness unto the Apostles doctrine, to make it with the wiser sort (specially with the jews, if any were present) to be suspected. For Satan knoweth he is accounted a liar amongst all men. For this cause he crieth that the Apostles are the servants of God, and messengers of salvation, to make them the rather to be suspected with wise men. Furthermore he seeketh to make those that believe the Apostles, to believe also his answers, whereby they herded the Apostles doctrine commended. But the faith in Christ cannot stand, where aught is attributed unto the devil, whose kingdom Christ came into this world to destroy. Therefore under the pretence of Christ, he seeketh privily to creep into them, and to draw them which began to believe in Christ, by little and little from him. Besides this, he thought to tickle the Apostles minds, with ambition and desire of vain glory, to th'end that being herewith enticed, they might neglect the glory of God. You see therefore what poison lieth hide under the bait of this honourable and holy acclamation. 
Marc. 1. Luke. 4.  With this intent we read he flattered Christ also, and bore record of him. Let us here mark the sleight of Satan, which can marvelously dissemble his hatred of the truth, and transform himself into an Angel of light. Therefore let us suspect whatsoever cometh from him. Neither let us believe his instruments, although they speak never so gravely and honourably in the commendation of God's servants, and have the holy scriptures never so rife in their mouth. This place serveth to refute them which say we are unjustly offended with the Papacy, because therein the name of Christ is preached, the commendation of Saints are celebrated, the lessons of holy scripture are daily used, and nothing is done without the invocation of God's holy name. But these men are ignorant how Antichristes sea or chair must stand in the Church, and mark not this saying of Christ, 
Math. 7.  Not every one that saith unto me Lord, Lord. etc. And if we would look nearer on the matter, it shall appear that they seek nothing under the pretence of religion, and Christ his Church, and his reverend name, but to establish their tyranny, and to bring men's traditions in credit. Also by this place are they confuted, that hold with Conjurers, enchanters, or soothsayers, because they hear them mutter out the reverent names of God, and weighty sentences of scripture. But what marvel is this, since the Devil dared allege scriptures against our Master Christ? yea, they sin the more grievously, because they colour their impiety with the name of God, the abuse and profanation whereof, he will not leave unpunished.  
Now what Paul's opinion was touching all these points, 
Satan by the name of christ is expelled.  this present example declareth. He for a time beareth with this Maiden, testifying this truth of them, waiting for some suggestion of the holy spirit, because he would not offend through blind and overhasty affection, at length inflamed with an holy zeal and indignation, he rebuketh the Maid thus crying, and in the name of Christ expelleth the spirit. Which example although it serve for the instruction of all men, yet chiefly it teacheth the Ministers of the word their duty, who must have so great a care of the truth, that they should suffer nothing, which by any means may derogate any thing from the same, although it made greatly for their praise and glory. For (as we declared before) Satan useth by flattery, to set on such, as he knoweth are other ways invincible. For the which cause Christ forbade the evil spirits to speak, and would receive no commendation at their mouths. Wherefore they are greatly deceived that use to dally with those whom they know are altogether strangers from the truth. They hide many times their poison, but the more they flatter, the sorer they hurt. It is the part of a christian man to take none for his friend, whom he knoweth to be Christ's enemy, and cannot abide the doctrine of Christ. But this is very worthy to be considered, that Paul setteth jesus Christ against the Devil, and that he is constrained to departed assoon as he heareth the name of Christ pronounced. This is an unspeakable argument of the power of Christ. For none can enter the house of a mighty man, and rifle him of his goods, except he first bind him. But jesus Christ coming into the world, hath so vanquished the Devil the Prince thereof, that if he hear but the name of Christ only, he is constrained to leave his possession in men, and to give place unto Christ. Therefore we must needs confess that the power of Christ is much greater than the power of the devil. And of this we must fet comfort in our temptations, that we fear not him, who hath no power or force against Christ, in whom we are graffed through faith. Again, we are by this place taught, that Christ hath nothing to do with the devil, seeing he doth not vouchsafe to receive of him any testimony, be it never so honourable. For what society or communion can be between them, seeing according to the first promise, 
Gene. 3. 1. john. 3.  Christ came into the world to break or crush the devils head, and to destroy his works? This also admonisheth Christians of their duty, that they should have nothing to do with the devil. For it is not meet for them that have professed Christ, to dally with the Devil in any point. Let them therefore fly these soothsaying Arts, which the craft of the Devil, and curiosity of man hath invented. Let them fly the inglings of enchantments, whereby he promiseth men help in their diseases, or in their other distresses. Let them fly false and profane worshippings, idolatry, superstition, and whatsoever else plucketh us from God. Let them hate the tyranny of sin, whereby the liberty that Christ hath purchased us, is lost. Let them watch constantly in the faith, and resist the Devil, and he shall departed from them: whereby it shall come to pass, that we having shaken of his yoke, shall here lead a life acceptable unto God, and shall hereafter live and reign in heaven with our Lord and saviour jesus Christ: to whom be praise, honour, power, and glory, for ever. Amen.   

The. Cx. Homely.  AND when her Master and Mistress saw that the hope of their gain was go, they caught Paul and Sylas, and drew them into the market place unto the Rulers, and brought them to the Officers, saying: These men trouble our City, seeing they are jews, and preach ordinances which are not lawful for us to receive, neither to observe, seeing we are Romans. And the people ran against them, and the officers rend their clotheses, and commanded them to be beaten with rods. And when they had beaten them sore, they cast them into prison, commanding the jailer of the prison to keep them diligently. Which when he had received such commandment, thrust them into the inner prison, and made their feet fast in the stocks. 
AS the Devil, partly with flattery and deceit, and partly by open force withstood jesus Christ, while he lived here on earth, and preached the Gospel, even so he useth the same weapons against the Apostles of Christ at this day, that in times past he used. This may we see in this present history. For against Paul preaching among the Philippians, he setteth a Damsel possessed with the spirit of the Devil, by whom he giveth a notable testimony of the truth unto Paul, meaning this way to bring the doctrine of the Gospel in suspicion with wise men, and to get himself some room among the professors of christian faith. But the Apostle Paul quickly smelleth his subtlety, and compelleth the spirit being adjured by the name of Christ, to come out of the maid, teaching us by this example that there aught to be no fellowship betwixt the devil & Christ and his servants, forasmuch as Christ came into this world, to destroy the works of the devil. But for all this the devil leaveth not his tackle, but rather, seeing by flattery, he cannot prevail, being stricken in a great rage, professeth extreme enmity against Paul, by the master and mistress of the maiden, and proceedeth so far in the matter, that he first causeth the Apostles to be beaten with rods, and to be put in prison, and at length to be thrust ●ut of the City. This place is worthy to be singularly considered, because it setteth forth to us, to behold, as it were in a glass, the crafts and enterprises of our common enemy.  
But chiefly Luke declareth what cause incensed the Masters of this Maid against the Apostles. 
Covetousness commonly incenseth Christ's enemies.  They perceived (saith he) when this prophesying spirit was driven out that the hope of their gain was go. Covetousness therefore was the chief cause of this ado, which did not only dazzle their eyes, that they could not see the truth, but did also so set them on fire, that they could not but with deadly hatred persecute the same. This is an example very notable, teaching us what a mischievous evil covetousness is. Paul calleth it the root of all evil. 
1. Tim. 6.  And the scripture in another place teacheth us that there is nothing more wicked than a covetous man. 
Eccles. 10.  There are also everywhere examples which prove, that law and right is corrupted, through covetousness, good manners infected, the honesty of Maidens and Matrons assaulted, amities and friendship broken, and finally most flourishing common weals overturned. But the force and infection of this evil, is nowhere more evidently espied, than in matters of religion. For covetousness drawing the mind of man from God, maketh them Idolaters, which aught to put all their hope and trust in God only. For, where our treasure is, 
Math. 6.  there is also our heart. The treasure of a covetous man is in his goods, and heaps of money. Therefore the covetous man's mind must needs be ●yed thereto. Therefore it is evident, there can be no religion, wheresoever covetousness once beareth rule. For the which cause, Paul doubted not to call covetousness, Idolatry. Coloss. 3 Ephe. 5. And when covetous men brag of religion, they use religion but for their gain also, and the more holy a pretence they set upon their covetousness, the more they offend. So through the covetousness of the jewish Priests, it came to pass, that the Temple of the Lord was made a Fair or market, and under the pretence of long prayers, the houses of the widows and fatherless were devoured. And the Apostles chiefly attribute this unto the deceivers of the later days, that they shall deny the Lord that redeemed them, 
2. Pet. 2.  and make money and merchandise of his members. Which Oracle if a man would compare with the usage of our days, he should confess that Peter had it the nail on the head, for that now these many years all things have been sold in the Popedom for money. Yea, this only thing may we thank for all the traditions of men, for so many orders of Monks, such confusion of ceremonies, Diriges, and whatsoever such like. But besides all these things there is one much more grievous matter, namely, that this covetousness maketh men they cannot abide the truth, and the enemies thereof. For although covetous men can abide many other things, yet they cannot suffer their advantage to decay, nay they will wax stark mad, if a man take away the occasion thereof. Of this spring such wicked consultations against the truth, treasons, tumults, & all kind of persecutions. Examples to prove the same are everywhere to be found. 
john. 11. john. 12.  Caiaphas' blinded with covetousness caused Christ to be killed. judas moved with covetousness betrayed him. And the master and mistress of this Damsel wished the Apostles out of the way, for no cause so much as for that their doctrine hindered their gaining. They could abide that Lydia was converted unto Christ, that the Apostles were lodged in her house, that they preached unto them that assembled together by the water side, and brought every day new Disciples unto Christ. But they cannot abide to have their gain turned away. The very like we shall see a little hereafter in Demetrius among the Ephesians. But what stand we in rehearsal of old examples, seeing in our days covetousness only doth chiefly hinder and stop the course of truth? The Bishops of Rome blinded with desire of lucre, fly all kind of reformation. The same bindeth Princes and the Nobility unto Antichrist, in that they perceive the Popes and Bishops may maintain many of their kinsfolk, with Ecclesiastical goods and livings, which otherwise might go for rascals, and be fain to labour and toil with their hands. The same maketh merchants, customers, soldiers, and all states of men offended with the Gospel, because they see that if the Gospel be received, such trades of waxing rich, as many occupy in these days, cannot stand. What shall we say of the Gospelers? Do not they run chiefly upon this rock, while under a cloak of the Gospel, they hunt for riches and honour? Of which hope if they be disappointed, they become open enemies of the truth, being of the same mind that we see before Simon Magus was of. Let us therefore fly this hideous monster, and being content with our state, think nothing better than the knowledge of the truth of the Gospel, which only is able to make us partakers of everlasting salvation.  
But let us return to this Damsels Master and Dame, 
The Apostles are accused of sedition & deceit.  and see what they did against the Apostles. First, they lay hold on Paul and Silas, as the chief authors of all this matter. When they had bound them, they bring them into the market place, unto the headboro●ghes of the City, after that, they deliver them unto the soldiers, which the Romans had there put in garrison. Then they begin an accusation against them, both biting and artifycious: These men (say they) trouble our City, seeing they are jews, and preach ordinances, which are not lawful for us to receive, neither to observe, seeing we are Romans. They object therefore against them two most heinous crimes, seditious disturbance of the City, and seducing of the people. The later crime they amplify, by reason of the Roman laws, whereby new manners of worshippings or religion, were forbidden: neither was it lawful to honour or worship any new God, before the senate had allowed him for a God, as that ancient writer of the Church Tertullian, hath noted. Further, they exaggerate both the crimes, 
Apolog. 5.  by circumstances of people. For they glory in that they are Romans, and therefore worthy to be defended, that they may live in safety according to the Roman laws. They call the Apostles jews, after an odious sort and wise, because the name of the jews was hated and envy of all men, in somuch that in Claudius' days, they were all driven out of Rome and Italy. And surely it might seem a grievous attempt for jews, defamed people, almost with all men, to prescribe laws unto the Romans, the Lords & signors of the whole world. And this accusation was of such force and effect, that all the people ran upon the Apostles, as it had been to the quenching of some great fire begun. Thou shalt in this place consider what the crafts of the enemies of the truth are. We herded how they were incensed & led with the desire of private lucre & advantage. But because it was an unhonest point to disturb the whole city for a fewes sake, they make of a private case, a public, with marvelous art and craft, so proceeding, as though they took the public weals cause in hand. Thus we hear Caiaphas played the Rhetorician, when he said unto the Scribes, consulting against Christ: It is expedient for us, that one man dye for the people, and not all the Nation perish. And now a days, nothing is so common a thing as to set a pretence of common weal upon private affections, when men desire the doctrine of truth to be banished. This craft they have learned of their Captain the Devil, who we read used the same tricks even from the beginning. For did he not this ways entice our first parents to break God's commandment, & so propose his matter, as though he had sought no whit for his own avail, but was only careful for there's. When he began also to dispute with Christ, he seemed to go about to cause Christ to declare his godhead unto the world, by some wonderful and miraculous wise, and not to hold the world any longer in suspense and doubt, what he was. For to this end were his sayings, touching turning of stones into bread, and casting himself down from the pinnacle of the Temple. We have everywhere examples of such sleights, the chief end whereof is, to warn us that we suffer not ourselves to be circumvented and beguiled, either with the crafts of the devil himself, or of his members. This place also teacheth us, with what crimes commonly the truth is charged in this world. Namely, that she troubleth and disquieteth common weals, and beguyleth the simple Commons with new and false religion. Hereof cometh it to pass, that the Ministers and teachers of the truth, are counted for seditious fellows, seducers, and beguilers. The faithful servants of God, Moses and Aaron, are so called of Pharaoh the tyrant. For thus he answereth them, desiring him that the people might be set at liberty: You Moses and Aaron, why pluck you the people away from their labour? But the wicked Achab more bitterly upbraideth the Prophet Elias with the same, saying: Art not thou he that troublest Israel. Yet is that more grievous, that Amasias the Priest layeth to Amos the Prophets' charge, before king jeroboam, in these words: Amos hath made a conspiracy against thee, in the midst of the house of Israel, and the land cannot away with his sermons. Yea, the wicked Courtiers of Sedechias the king, accuse jeremy of treason, and of flying to his enemies the Assyrians, saying he is the only author of all their miseries and destruction. But this is no marvel, considering these were the points of accusation that were laid unto Christ's charge. For the Priests said unto pilate, we found this man perverting the whole Nation, and forbidding to pay tribute unto Caesar, saying he was Christ a king. Again: If thou let him lose, thou art not Caesar's friend. Whosoever maketh himself a king, speaketh against Caesar. These are grievous matters, and argue the great impudency of the world. And yet they may seem tolerable being compared with the things done in our days. These things in times past did they say, which were the professed enemies of the Prophets and Apostles, and which knew not that Christ was their saviour. But now adays they that will be taken and counted for Christians, which challenge unto them the chief governance of the Church, which profess themselves to be the nurses, shepherds, and defenders of the Church, use to persecute the ministers of Christ and his Gospel, and call that a new doctrine, a seditious, and a deceitful, which according to the scriptures of the old and new Testament, showeth that all our salvation is only in Christ jesus, which teacheth us, the right use of the sacraments, innocency and purity of life, the duties of charity, commandeth us to love our enemies, leaveth laws and privileges free unto Magistrates, biddeth us give unto Caesar that is Caesar's, and unto God, that belongeth unto him, which commends unto us principally the desire of peace, and commandeth us as much as lieth in us, to have peace with all men. Who may not therefore cry out, o manners, o times. Let us therefore acknowledge the blindness of this world, and not esteem their slanders one mite, whereby they go about to defame and bring in suspicion the wholesome doctrine of the Gospel.  

The Apostles are scourged and put in prison.  It remaineth for us to consider what the judgement of the Governor of Philippi was, concerning this present cause. But what say I the judgement, whereas without all judgement, they raged like mad men against the Apostles? Sreyghtways they tare and rend their garments, as though there wanted Ministers of such mischief. Then they command them without hearing their answer, and being guiltless, to be beaten with rods. And when they had been well scourged, at length they cast them in prison, commanding that they should be well watched, as though they were worthy of more punishment than other malefactors. Which thing was the cause that they were put in an inner prison, and their feet thrust into the stocks. But what more injustice could Magistrates and men in office show? He offendeth that doth but deny him leave that is accused, to excuse himself. But these men beside beat strangers with rods, and when they have beaten them, thrust them in prison, meaning afterward at leisure to hear their answer. The cause of this rage was, for that they suffered other that slandered them, to much to kindle their choler. Therefore let them that sit in judgement, fly this pestilent plague, and remember that they have two ears given them for this cause, that one may be kept open for the Plaintiff, and that other for the defendant. Let them also remember that God is the Precedent of judgements, to whom they also shall one day give an account of their judgements. In the mean season we are admonished what the state of the godly is, in this world. Notorious malefactors may live in safety, but the godly are hated and persecuted of all men, and where they hurt none, but do good unto all men, they have lest thank of all men in the world. It was a singular benefit to deliver the Damsel out of the thraldom of Satan. But for their good turn they are punished with stripes and imprisonment, as public enemies of the City. Hereof we have every day examples. But forasmuch as Christ once prophesied that these things should come unto us, it is our parts not to be offended thereat, but with constant faith and patience to high us unto the mark appointed us, that we may obtain the reward promised to us in jesus Christ: to whom be praise, honour, power, and glory, for ever. Amen.   

The. Cxj. Homely.  AT midnight Paul and Sylas prayed, and lawded God. And the prisoners heard them. And suddenly there was a great earthquake, so that the foundation of the prison was shaken, and immediately all the doors opened, & every man's bands were loosed. When the keeper of the prison waked out of his sleep, and see the prison doors open, he drew out his sword, & would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying: Do thyself no harm, for we are all here. Then he called for a light, and sprung in and came trembling, and fallen down at the feet of Paul and Sylas, and brought them out, and said: Sirs, what must I do to be saved? And they said, believe on the Lord jesus, and thou shalt be saved, and thy household. And they preached unto him the word of the Lord, and to all that were in his house. 
AS the holy scripture everywhere doth teach the godly, that they must suffer persecutions in this world: so likewise it promises them Gods abundant help and succour, and there want not examples, whereby God even from the very beginning of the world, hath declared the truth of his promises: such as are the examples contained in this book. For before this, by his Angel, he brought all the Apostles out of the prison, who as we heard before had taught in the Temple. And Peter being delivered out of prison, defeated the cruel devise of Herode, and of all the people gaping for his death. It is very notable also that your charity even now heard recited. For here the faithful Apostles of Christ, Paul and Silas are not only delivered out of prison, but also the keeper of the prison, a barbarous and cruel person, is delivered out of the bands of impiety, and being illuminated with the true knowledge of salvation, is converted unto Christ. And because this history may many ways serve both for our instruction and consolation, it shall be very profitable to examine all the circumstances thereof. Let us see therefore what God and the Apostles do in this case, which thing being considered, than we will also entreat of the jailers conversion.  

The Apostles being whipped and put in bonds praise and pray unto God.  We have heard how Paul and Silas were very evil entreated, and beaten with rods, and at length put in the stocks. Wherefore some might think they should like puling women bewail their mishap, and every hour complain of God's justice. But Luke reporteth they were far otherwise occupied. For he writeth that at midnight they made their prayers unto God, and magnified him, and that not in any soft and secret wise, but so loud, that the prisoners in the farther prison might easily hear them. This was an argument both of a constant faith, and merry conscience, which can be found in none other kind of men, but in the faithful only, 
Roma 5.  in the time of adversity. For this thing Paul attributeth to them as peculiar, that in tribulations they glory and rejoice. Luke declareth the cause of this joy in the u chapter, where he writeth how the Apostles were beaten with rods in the Counsel, and went out praising God and rejoicing that they were judged worthy to suffer for the name of Christ. For they had a regard to the promise of Christ, who promises them the fellowship of the kingdom of heaven, 
Luke. 22.  which have abidden with him in his temptations. Whereupon they gather with Paul, that they shall be partakers of the glory of Christ, 
2. Tim. 2. Roma. 8.  and live with Christ for ever, which in this world are made like unto him by bearing the cross. It is very worthy to be considered, that we hear the Apostles so fervent and earnest in prayer, who being illuminated with the holy ghost, and with true faith know that all things are ruled and governed by the providence of God. By this example are those fine and overcurious wits confuted, which say there is no need of prayers, because God of himself knoweth all our necessities, and by his providence all things are administered, whose devise cannot be revoked or interrupted by any manner of prayers. In deed we declare not our case unto God, as one that is ignorant, but by careful and faithful remembering him, we testify our faith. The holy men and Saints also know that this is God's everlasting decree, that as many as are in distress and convert unto him, and call for his help and succour, those he heareth. For it is the commandment of God: 
Psal. 50.  Call upon me in the time of thy trouble, and I will deliver thee. etc. Again: Turn unto me, and I will turn unto you. etc. The Apostles therefore pray in their afflictions, and according to their ensample, all the godly in their adversity, aught to seek help and delivery at God only, and in none else. We are taught moreover, that we aught not only in adversity to seek our delivery, but also to give God thanks, and magnify his holy name, when we are afflicted. For verily it is an argument of his fatherly affection towards us, when he correcteth the wantonness of our flesh, with the rod of the cross or tribulation. And in nothing is the force of God's comfort more effectually seen, than when we are exercised in divers temptations, according to that saying of the Prophet: In the multitude of the sorrows that I had in my heart, 
Psal. 94. 2. Cor. 1.  thy comforts have refreshed my soul. And Paul saith: As the afflictions of Christ abound in us, so through Christ aboundeth our consolation. Whereunto it seemeth Peter also had a respect, when writing unto the brethren dispersed among divers Nations, he beginneth with the praise of God, and commendation of his grace. These things aught we to remember, when we are tempted with impatiency of the flesh, that we be not overcome thereof, and mutter against God, which sin of all other chiefly provoketh the wrath of God, as the examples of the children of Israel murmuring in the wilderness, 
1. Cor. 10.  abundantly declare.  
Now let us come to the second point of this place, where it is showed what God did. Suddenly (saith Luke) there was a great earthquake, 
God delivereth the Apostles calling upon him.  so that the foundation of the prison was shaken, and immediately all the doors opened, and every man's bands were loosed. And no man need doubt but that this was the only work of God, and of none other, because the Scripture declareth there is none other that can do these things. In this place is set forth the force and effect of faithful prayer. For (as the wise man saith:) it pierceth the Clouds, and ascendeth up into the sight of God, 
Eccle. 35.  which neglecteth not the same. Hereof cometh it to pass that by prayer those things are obtained, which far exceed the strength of man, and where nature is constrained to give place. So we read that by prayer Moses divided the waves of the red sea. By prayer he gave the Amalekytes a great overthrow. james the Apostle testifieth that Elias through prayer locked the heavens that they gave no rain, and by the same opened them again. Here in this place, at the prayers of Paul and Silas, the foundations of the prison are shaken, gives and manacles unloosed, and all the doors of the prison opened. Whereunto that which we heard before of Peter which was delivered out of prison at the prayers of the congregation, is also like. Let us herewith comfort ourselves in adversity, that we be not overcome of the threats of the world, forasmuch as no man is able to take praying from us, which is of more force and efficacy, as it well appeareth, than any other thing. And of the more force it is alway, the more grievously we are oppressed. Likewise let all men abstain from oppressing of Innocents, whose prayers and groanings we see are of such effect with God.  
Furthermore, let us see the principal effect of this miracle, 
The keeper of the prison is converted.  that is to say, the conversion of the jailer of the prison, wherein the holy ghost thought good to set forth a general example for all men to imitate. This conversion hath in it certain steps and degrees, which it shall be good for us in order to consider. first, being waked with the earthquake, he seethe all the doors opened: and where he thought all the prisoners were fled, he drew his sword, and was about to have killed himself, fearing the severity of the laws, which made it death for the jailers of prisons, if any prisoners escaped through their negligence. An example of which severity, Herode before showed upon them, which he set to watch Peter. This keeper therefore minding to escape open shame, and being deceived with the common error of the gentiles, thought it would sound to his great praise of manliness, in avoiding infamy and shame, to kill himself. Thus had Satan bewytched men's minds, that they sought salvation in destruction, and praise in ignominy and shame. Howbeit, in deed there is nothing more pernicious and dishonest, than to go about by violent death to throw down the burden of the cross that God layeth upon us, and this kind of fear doth utterly declare cowardly hearts, and such as grow out of kind, which neither can nor will suffer any thing. Again, this is an evident argument of a desperate mind, forasmuch as no man will bereave himself of life (which of all other is the pleasantest thing that man can wish or desire) but he that before hand despayreth of the help and grace of God, and as the example of judas the Traitor and such like abundantly declare. Therefore Paul doth well to call upon this keeper, that he do himself no harm. And Christian men must take heed that they hearken not to the suggestions of Satan, persuading them to kill themselves. For whatsoever colour or pretence he set upon them, yet in deed they are devilish, 
Ezech. 18.  and dangerous, because it is evident, God will not the death of a sinner, but rather that he should convert and live. We are therefore taught by this example, what kind of life they commonly lead, which either serve the wicked, or consent unto them, as it is evident this jailer did, of whom we entreat. For being to obsequious and double diligent, to execute the wicked commandment given him of wicked Magistrates, he putteth the Apostles in the stocks in the inner prison. But being fast a sleep, as though all thing had been safe, such a chance falls, as putteth him in hazard both of body and soul. Yea, he had even now utterly perished, had not the Lord of his singular favour revoked him from destruction, by Paul the preacher of salvation. Let us think that to be a notable & very golden sentence, which is in the first Psalm. Blessed is that man that hath not walked in the counsel of the ungodly, nor stand in the way of sinners, and hath not sitten in the seat of the scornful. etc. Furthermore, we have in Paul an example of Christian charity, which is so careful for his salvation, who not long before had so uncourteously and unjustly handled him. Let us imitate this doing, and love those which hate us, and seek their salvation that wish our destruction. So shall we be taken to be the true children of God the father, 
Math. 5.  which suffereth his sun to arise both upon the good and the bad.  
But let us return to the jailer of the prison, which Luke writeth was suddenly changed, yea, become altogether another man. For after he herded the prisoners were not fled, but stayed by the hand of God, comparing the boldness and plainness of the Apostles, whereof the like hitherto had been seen in no men, with the present miracle, being stricken with the inward inspiration of God, he is altogether a whaped in his mind. For he beginneth to feel in himself how grievously he had sinned by his ungentle usage of those, whom he saw God so greatly regarded. Wherefore calling forthwith for light, he goeth in unto them, falls down at their feet, and at length bringing them forth (which was contrary to the Magistrates commandment) saith: Sirs, what must I do to be saved? Who will not here acknowledge the mighty hand of God, which wrought all this matter? Surely it must be ascribed unto God, that he reverenceth these men being scourged and put to open shame, that he breaketh the wicked and unjust commandment of the Magistrate, and that he demandeth the right way how to be saved. Yea, he teacheth by his example, that those things must not lightly or negligently be passed over, that God worketh miraculously in his servants. For there is nothing almost more pernicious than that amazedness, which maketh us blind in the manifest works of God. It is evident that this thing in time passed brought Pharaoh to his destruction, and at this day this hurteth many men, that they judge all things come to pass by fortune and chance, and search not out the judgements of God in the things which they see fall out beyond the course of nature. Let us therefore always diligently mark and search out the right way of salvation, touching which, we see this keeper now so profitably made inquiry.  
For straight ways the Apostles answer him friendly, 
The sum of salvation is faith in Christ.  and declare unto him in few words, the right and absolute way of man's salvation, saying: Believe on the Lord jesus, and thou shalt be saved, and thy household. They preach faith only, and that faith that stayeth upon none other, but jesus Christ, the only author of salvation. For in him is contained all satisfaction, righteousness, redemption, and sanctification, all which we obtain none otherways than by faith, which is the cause that the scripture teacheth we are justified and saved by faith: whereof seeing we have divers times entreated, these few words for this time may suffice. Let us note well this one thing, that there is none other thing, in scripture, for faith to take hold on, but Christ. For hereof it is gathered that all they that seek salvation out of Christ, lack faith, and are miserably molested with uncertain opinions. Yet because this doctrine was more brief, than a barbarous man and a gentle, could at the first understand, therefore the Apostles afterward, open the same more at large. For they preach the word of the Lord, that is, the Gospel, aswell to him as to all his household, the sum whereof is, that we are justified and saved by faith, through the merit of Christ. In the mean season we are taught, that faith is no rashly conceived or imaginatyve opinion, but a full and perfit knowledge of jesus Christ, which dependeth upon the eternal word of God. Therefore faith must be learned in his word, and nothing admitted that is not plainly expressed in the Gospel. And whatsoever is contained therein, that let us embrace with steadfast faith, that we also by that mean may be saved, through our Lord jesus Christ: to whom be praise, honour, power, and glory, for ever. Amen.   

The. Cxij. Homely.  AND he took them the same hour of the night, and washed their wounds, and was baptized and all they of his household strait way. And when he had brought them into his house, he set meat before them, and joyed that he with all his household believed on God. And when it was day, the officers sent the Ministers saying: Let those men go. The keeper of the Prison told this, saying to Paul: The officers have sent word to loose you. Now therefore get you hence, and go in peace. Then said Paul unto them: they have beaten us openly uncondemned, for all that we are Romans, and have cast us in Prison, and now would they send us away privily? Nay verily, but let them come themselves and fet us out: when the Ministers told these words unto the officers they feared, when they herded that they were Romans, they came and besought them, and brought them out, and desired them to departed out of the City. And they went out of the Prison, and entered into the house of Lydia, and when they had seen the brethren, they comforted them and departed. 
AS the Evangelist Luke hath diligently describe the tyranny and unrighteousness of the magistrate of Philippi, used against the faithful servants of Christ, Paul and Silas: so he reporteth as diligently, how the keeper of the Prison, a great doer in the said wicked enterprise, was converted unto the faith of jesus Christ. The end of all which history is partly to learn us the true way how to turn unto God, & than what afterwards we must do, when we are turned unto God. And the first point of this present place, pertaineth unto the later member, wherein is declared what this keeper did, after he had embraced Christ. This part therefore we will first declare, meaning afterward, to speak of the Apostles delivery, as much as God shall put in our minds.  

i. The fruit and works of faith.  As touching the keeper of the Prison now converted unto Christ, four things chiefly are affirmed. first in the same night he bringeth the Apostles out of Prison, & washeth their sores. This he doth contrary to the commandment of the magistrate, which bad they should diligently and straightly be kept. Yea, even he that known the severity of the judges to be such, that he would even now have killed himself, when he thought the prisoners were fled, bringeth them out of his own accord, putting himself in manifest danger of his life. This place teacheth us, that the chief and principal effect of faith, is to make men obedient unto God, and bold to put those things in execution, that they know God alloweth and commandeth, although the world think never so much the contrary. For this is the saying and mind of all the faithful, as well as of Peter, that we must obey God more than man. Therefore they are confuted by this example, which now a days allege the authority of Princes, public laws, the friendship of the world, and infinite such like, against the precepts of God, and being frozen with cowardely fear, dare never attempt any thing in Christ's quarrel and glory. Let us rather follow this keeper of the Prison, whom neither authority of magistrate, public law, breaking of Prison, nor present danger, could so fear, but that he dared bring them out of prison, whom he knew were unjustly committed thither, and to unworthily entreated.  

ij. Outward religion.  After this he is by and by baptised, and causeth all his household likewise to be baptised. For he had learned by the Gospel which the Apostles preached unto him, that it was an ordinance of Christ, that all they which would believe in him, should be joined together into one body of the Church by baptism. Wherefore he thinketh the sacrament instituted of Christ, aught not to be neglected, nor did not sophistically reason of the doctrine of faith going before on this wise: If faith only in our saviour jesus Christ be sufficient unto salvation, as you erewhile did teach, why require you now baptism, which must needs be superfluous and unprofitable? For they that truly believe in Christ, will never despise the ordinances of Christ, because they know that the sacraments are not repugnant unto faith, but are rather certain labelles and outward seals of God's promises, whereof we take hold by faith. In the mean season we have to consider the zealous faith of this keeper, wherewith he was so inflamed that he would have his household also dedicated unto God by baptism. An example whereof we had before also in Lyddia. Which thing as it serveth to confute the Annabaptistes, which of their own head keep the children of the faithful from baptism: so it reproveth the sloth and intolerable sluggishness of them, which have so little care for their family, that they regard not to have them consecrated unto Christ and to his Church, by outward sacraments, thereby abundantly declaring, that they are not greatly careful for the glory of God.  
Thirdly, he prepareth meat for them at his house, 
iij. Charity.  for that he known they had in the Prison a very slender supper, or none at all. This is a work of christian liberality and love, which they that believe in Christ are never without. For it is impossible, to separate faith from the love of God. And he that truly loveth God, can not neglect his neighbour, whom he knoweth is made after the similitude of God, and so esteemed of him, that he would have him redeemed with the blood of his son, which was the cause that Paul saith, faith worketh through love. Galat. 5. For although there be many works of faith, yet may they all for the most part, 
Math. 22. Roma. 13.  be referred unto charity, because through it the whole law is fulfilled. And the Apostle john teacheth us that he that neglecteth his neighbour, neither loveth God, nor hath any faith. Therefore this jailer doth well, to declare his faith by works of charity, which it becometh us also busily to apply, if we will not be taken and called vain professors of the faith.  
Fourthly, he rejoiceth with all his household, because he believed in God, and knew he now belonged unto the Church of Christ, 
iiij. joy of spirit  in whom only the treasures of salvation are laid up. And yet (as we erewhile declared) he was in great danger thereby. For if the judges minds had notbene suddenly altered, (which alteration he yet witted not of) he had died for it, insomuch as he had let those lose, whom the judge had commanded to be laid in irons. But as faith maketh all men obedient unto God: so it overcometh all labours and dangers, and suffereth not the feeling of heavenly joy, which the spirit of Christ inspyreth, to be overcome with any temptations. Therefore Paul writing to these faithful of the Phylippians, biddeth them always to rejoice and be glad. Moreover, if a man would lay together all things said hitherto of this jailer, it shall appear that faith is not idle, nor can not be separated from good works. For what good works are here lacking? He recompenseth the injuries made before unto the Apostles. He obeyeth God duly with present danger of his life, declaring hereby how ready he meant afterward to be in all other things. He received the sacraments duly as he aught to do. For where he received baptism straight way, it is not like he abstained from the lords supper, seeing he was conversant with the faithful. Furthermore he was careful for the salvation of his family, and caused them also to be brought unto Christ, and unto the congregation, also he exerciseth charity and benefycence liberally, and even in the middle of dangers joyeth altogether in spiritual gladness. And yet the Apostles being asked the true way of salvation, appointed him but faith only in jesus Christ. And this faith brought forth straight way such excellent fruits as we have herded. Whereunto yet we must not attribute the glory of salvation, because he could have done none of them, unless by faith he had been graffed in Christ, and quickened with his spirit. Here first are they confuted, that say the doctrine of faith is an enemy unto good works, seeing such increase of good works springeth of none other thing so much as of faith. 
Roma. 6. james. 2.  And next they also which under a false pretence of the Gospel, seek the unbrydelled licentiousness of the flesh, and to sin without check.  

Full and per●●te delivery of the Apostles.  Howbeit after the history of the keeper of the Prison ended, Luke cometh unto the officers of Philippi, and declareth how the Apostles were delivered by their commandment and authority. For God's works are perfit, and beguile not men's minds with vain hope and expectation of his help and secure. In the mean season yet God marvelously tosseth the Apostles, that one may see he useth the wicked to fulfil his pleasure even against their will. But let us discuss all things in order, that we may receive the more comfort and instruction thereby. By the break of day came Sergeaunts from the Magistrates, commanding the Apostles to be let lose: and it shall appear afterward by Paul's words, that this was a secret dismission they went about, meaning also to send them out of the City. But howsoever they were dismissed, it is plain that these judges did acknowledge both the innocency of the Apostles and also their own unrighteousness, which they used against them. But whether it was the mean while of the night, that caused them to consider so much, or the earthquake that strake them in such fear, that they dared not hold on in their tyranny, it is uncertain. But assuredly, such sudden change of mind, did abundantly declare, both their rashness and unrighteousness. Yet go they about marvelous craftily to hide the heinousness they had committed, and whereof they were ashamed. For therefore would they have the Apostles privily to be set at liberty, to lay all the fault in them, as though they mistrusting their cause, had broken open the doors and fled out of Prison. Thus the wicked use with crafts and colours to seek to seem righteous, being ashamed of their naughtiness, but meaning no earnest repentance, which causeth them to their further shame, to heap fresh offences and sins upon the old. Therefore this place teacheth us first what the repentance of the wicked is for the most part. 
The repentance of the wicked.  Doubtless a counterfeit repentance and such as reverence and fear of men only wringeth out of them, not repenting in the mean season from the heart, nor nothing mindful of amendment. Thus we read Saul repent, when he earnestly required Samuel not to departed from him, 
1. Samu. 15.  lest his authority and estimation should utterly have quailed, before the Elders and the people. That this is a vain and unprofitable repentance, appeareth even by this, for that in the mean season, they hate the word of God worse than a Toad, because the light thereof discloseth their wickedness. Let every man therefore so learn to acknowledge his offences, that he may also be sorrowful for the same, and not seek to hide them with the shaming of other, but rather let them publish them to the amendment of other, and to the setting forth of God's glory, whereof the scripture giveth us examples in David and Paul. Also this place teacheth us, 
Wicked officers.  how easily wicked officers can quit themselves of great & heinous offences. For what could this men have done more wickedly and unworthy their calling, than to beat innocent people, without hearing their cause, at the ●ry and clamour of the commons, and being all gore blood, and their sores not washed, to cast them into a dark dungeon? And now they think it is ynnough, if they put them not to death with more shame, but convey them privily out of the City. And here is no word of amendss making. This is a common thing in these days, especially in their causes whom the world hateth because of their sincerity in truth and religion: yea, they think, they deserve great commendation of modesty and equity, if they do but deprive such Christians of honours and goods, and banish them their country. But let officers consider, 
Roma 13. 2. Para. 13. Deuter. 1  that they are placed of God in such degree of power and honour. Let them also remember that judgement belongeth unto God. Furthermore, let them often remember, that they shall one day also come before Christ to be judged, where they shall give an account of all their judgements. And therefore according to the admonition of the Prophet, let them hold the blood of their subjects dear in their sight. 
Psalm. 72.   
Furthermore here appeareth the invincible power of God, 
The power of God, in delivering his people.  whereby he is able to take and deliver his beloved out of the hands of the wicked, although they persist in their wickeddesse. For they repent not of their naughtiness, and think of no amendment, as we said even now, yea they undoubtedly wished the Apostles of Christ destroyed, yet by the secret working of God they are compelled to let them go free. So the Egyptians although they truly changed not their minds, 
Exodus. 12.  were constrained to let the people of Israel go, laden with Gold and silver. Hereunto is to be referred how Saul, with his own mouth, pronounced David to be just, and whom he had long sought to slay, him being found, 
1. Sam. 24. and .26.  he dismyssed with the public testimony of an innocent. So we read the Apostles also were set at liberty in the Counsel at jerusalem, when yet none of the Senators had forsaken his former impiety. Let this comfort us against the incurable malice of this world. Let the wicked run on as long as they will, yet are they Gods instruments, to use at his pleasure, and by them many times even against their wills, he useth to set forth his glory.  
The keeper of the Prison telleth Paul what the counsel had degreeed, being glad because he perceived no craft in the matter. 
The simplicity of faith.  For commonly such is the simplicity of the children of light, that they cannot always see the meaning of the wicked. And at this day many like unto this keeper, think all is well, if they whose lives were in danger beset at liberty, and perceive not in the mean season how they go about to prejudice the Gospel with unrighteous judgements, and to stop and hinder the course thereof. 
Paul will not be set at liberty, and dismyssed privily.  Therefore Paul did much better, thus stowtely to refuse the favour offered by this wicked magistrate, saying: they have beaten us openly uncondemned, for all that we are Romans, and have cast us in Prison, and now would they sand us away privily? Nay verily, but let them come themselves, and fet us out. In the which words he complaineth him of injury done to him, and his fellow Silas, and to aggravate the accusation the more, he allegeth the Roman laws, wherein it was enacted, that no man should use any violence upon the body of a Citizen of Rome before his cause were herded. Further he would not privily be put out of the City, but honourably. Let no man for all this accuse Paul, either of pride or impatiency, considering he hath very good cause thus to do. For first, he hath a care, that the doctrine of the Gospel be not charged with any wrong suspicion, which either might offend those that as yet were weak in the faith, or else give occasion to open enemies to reproach the same. For who would not have thought that the Apostles had suspected their own cause, if it had been bruited abroad, that they had been secretly fled? Moreover, Paul thought he would put these fierce fellows in a fear, & make them by this means to use hereafter more advisedness, and less cruelty toward the members of Christ. 
The trade of Christians patience.  Whereby we gather, that christian patience, is not to suffer the wicked to do what they list without comptrolement. But rather their wickedness must be reproved and brydelled, if by any means, it may commodiously be done. Also the glory of God and our innocency must be defended, because many times herewithal, the salvation of many is imperilled. Thus Christ calleth them that came out to take him with sword and staves, the ministers and fulfyllers of the power of darkness. And he openly reprehended the priests servant, that smote him without a cause. So therefore must we patiently suffer whatsoever adversity cometh unto us, that yet we must not betray the cause of Christ and his truth, nor otherwise dishonestly forsake the same. Again we are taught that the godly may use the privilege of positive laws for their defence, as far forth as they repugn not against truth and religion. 
Defence of law is permitted to the godly.  For Paul who was most ready to suffer any thing for Christ's sake, would not have alleged the laws of Rome, if they had been wicked. So after this we shall hear, how he appealed unto Caesar, and used the lawful defence of armour against that wicked conspiracy that intended to kill him. Therefore great is their injustice, which say all use of law is forbidden Christian men, and all kind of defending themselves by law, and will have them rashly to rush into all kind of dangers.  

The preposterous fear of the wicked.  But what did the Magistrates of Philippi, when they had herded Paul speak? They were afraid, not for that they had done them wrong, but because they understood they were Romans, whom they had so served. For they well known what the severity of the Romans was in defending their laws and privileges, in so much that (as Cicero testifieth against Verres) this saying, I am a free man or Citizen of Rome, helped and saved many, in the farthest parts of the world, even among the barbarous people. And surely, next unto religion, there is no stronger hold and band of common weals, than firm and constant keeping of equity and laws. Therefore their fear was not without a cause, for it was the occasion that they forthwith came unto them, to excuse themselves of that they had done, and courteously to bring them out of prison, desiring them for the avoiding of further trouble, they would vouchsafe to departed out of their city. Where likewise may appear the conditions of the wicked, which being touched with no fear of God, fear only men of more authority than themselves, and severity of laws. And if they may freely without check, offend before men, then dare they do any thing. Whereof there is none other cause, then that they think there is no God, that careth for men's doings. But the godly are far otherwise minded, whose care being set on God, they so detest the horror of sin, that if at any time they offend of infirmity, they are feared more with the consideration of the offence committed, then of the punishment due for it. In the mean season we learn by this example to what end and pass the rash judgements of wicked Magistrates come. Surely to bring the authors thereof into peril and shame. Hence came it that these Magistrates stricken in fear, 
The end of rash judgement.  bring them forth honoraably, whom the day before, they had ignomiously put to shame: and thus accuse they their own temerity and unrighteousness. There are many examples of like kind, the use whereof is to teach Magistrates, and whosoever bear authority, to learn to bridle their affections, and according to the profane writers saying, to take good deliberation afore they go about that thing, which they once intent to do. Moreover, this example teacheth us, that the force of innocency is so great, that it egregiously confoundeth her fiercest enemies. Therefore, let us labour for innocency, and let us not doubt, but we also by her means shall triumph over our enemies, how fierce so ever now they show themselves to be.  
Now remaineth the last part of this history, 
The Apostles departure from Philippi.  touching the Apostles going away, which they must needs do, considering there was henceforth no place for them in that city. Yet they so departed not as utterly neglecting the congregation, but first they go to see the brethren gathered together at Lyddias house, and them they exhort to be steadfast in the faith, and comfort them very effectually. Moreover, Paul writeth an Epistle unto them, wherein we are taught, how prosperously this congregation afterward came forward, whose beginning seemed altogether unprosperouse & untoward. Whereby it appeareth the course of the Gospel can be hindered by no attempts of the wicked. Sometime the Ministers thereof are bound, but the word of God can not be bound. Again, they that preach the same are thrust out and banished, but the spirit of Christ cannot be banished, but breatheth wheresoever it pleaseth, yea, when men hold their peace, the stones will preach Christ. Let these things make us constant in the faith, that having at length overcome the world and Prince thereof, we may live and reign in heaven with jesus Christ our saviour: to whom be all praise, honour, power, and glory, for ever. Amen.    

The xvij chapter upon the Acts of the Apostles.  

The. Cxiij. Homely.  NOW as they passed through Amphipolis, and Apollonia, they came to Thessalonica, where was a great synagogue of the jews, and Paul as his manner was, went in unto them, and three Sabbath days disputed with them by the scriptures, opening and alleging that Christ must have suffered, and risen again from the death: and this is jesus Christ, whom said he, I preach unto you: And some of them believed, and joined in company with Paul and Silas: also of the Grecians that feared God a great multitude, and of the chief women not a few. 
OUr Lord and Saviour jesus Christ in the Gospel of Luke saith: Not man which putteth his hand to the plough, and looketh backward, is meet for the kingdom of heaven. Which words do admonish us, that of all christians, especially of the Ministers of the word, is required an invincible constancy of the mind, whereby they may go forward without fear, against all travail and danger, and not be withdrawn by any temptations, to forsake the office committed to their credit. Of which constancy is set out unto us a most worthy example in the Apostle Paul: 
The constancy of Paul.  who from the first day he took in hand the service of Christ and the Gospel, was in continual labour and danger, and yet held on, seeking daily new occasion, with great courage of mind to set forth the kingdom of Christ. And as he had done heretofore in other places, the self same did he with incredible industry among the Macedonians, as this present history declareth. For being very evil entreated at Philippi, to the which place he was called by a vision, yet he murmureth not against God, nor doubteth not of his calling, nor leaveth not of his duty through fear, but taketh his journey directly thorough Amphipolis and Apollonia, and cometh to Thessalonica, the chief City of all Macedonia, where after he had spread the light of the Gospel, he getteth him to Berrhoea, and from thence to Athens, where he preacheth Christ among the most learned Philosophers of the Gentiles, and as it were upon the open stage of all the world. But to let pass all other things, let us see what was done at this time, at Thessalonica.  
First it is said he went through Amphipolis and Apollonia, 
1 Paul preacheth unto the jews.  and there is no mention made that Paul preached in those Cities, therefore it is like the holy Ghost, offered him no occasion there to preach. But when he came to Thessalonica, he went into the jews synagogue, which was very notable and full of people, and there by the space of three Sabbath days he taught them the gospel of jesus Christ. And yet it might seem a strange thing, that Paul would offer the doctrine of salvation again, unto the jews, whose incurable malice he had so often tried, and whom he perceived, God had cast of by many evident arguments. But he was moved partly with the fervent desire he had to set forth the kingdom of God, and partly with the constant love that he bore to his nation, for whose sake otherwhile, he wished to be accursed. And yet we must not think this to be any blind affection, for as much as the Lord had long before prophesied, 
Esay. 10.  that though the jews were cast off, certain remnauntes should be saved. And perhaps he might be moved by the example of Elias, who when he thought all the people had forsaken the God of Israel, was told that there were yet seven thousand, which had never bowed their knees unto Baal. We are taught by this example of Paul, that we must not over hastily cease from doing our duty, because of many men's ingratitude, but rather (as the Apostle otherwhere teacheth us) tolerate the evil with meekness, instruct those that make resistance, if at any time God will give them repentance to know the truth, 
2. Tim. 2.  and that they may come to themselves again, out of the snare of the Devil. For where we be the servants of God, it becometh us to imitate his condition and property, and not to be offended with the ingratitude of the world, for as much as we know, that we have a reward laid up with the Lord, which shall never fail us. Therefore inexcusable is their waywardenesse, which assoon as they perceive, they nothing profit, cease of from doing their duty, & are not led with the example of God, and of Christ, which used such great lenity and long sufferance towards the incurable malice of the jews, even from the first beginning of that nation. It is also worthy the observation, to see how Paul keepeth the religion of the Sabbothes, 
The observing the Sabbath days, and coming to Church.  and goeth into the synagogues to preach there, following the example of Christ, who did nothing in secret, but taught abroad openly. In the mean season we see this was an old usage among the people of God, for the godly to come unto the Church, for whose sake we read holy days, and holy places were in times past ordained of God. It is necessary that we observe the same, both for doctrine sake, which can no way more commodiously be taught, and also because of extern religion, which aught to be openly exercised, that the profession of true faith fail not. For the which cause Christ adorned the congregation and Church, coming with his example, and commended it with a notable promise, and this is the cause that Paul in his first Epistle to the Corinthians, is so diligently occupied in giving precepts, for the well ordering of them. Wherefore their frowardness must needs be detested which deride and scoff at the public assemblies of christians, plainly testifying that they are led with no care of wholesome doctrine or sincere religion. 
2 The tr●de or manner of Paul's doctrine.   
But what doth Paul in the synagogue of the jews? even the same that we hear he used to do in many places. For he taught out of the scriptures, declaring how it was necessary that Christ should die, and rise again from the dead, and that this was the same Christ whom he preached. Here must we diligently mark all these points, because they fully contain the whole trade of the Apostles doctrine. For first they show whence Paul fet his doctrine, verily out of the writings of Moses and the Prophets, 
2. Timo. 3. john. 5.  which otherwheres he saith were inspired of God, and in the which Christ witnesseth that the mysteries of eternal life are contained. Therefore out of the same also in these days, must the doctrine taught in the congregation be taken. Neither must their impudency be born with, which will not have the controversies of our days divided by the Scriptures, but allege unto us the traditions and Canons, (as they call them) of the Apostles and the fathers, and the counsels, as though they had left us things of more imperfection and certainty, than the Apostles. Further we are taught, how Paul handled the scriptures. He opened them, that is to say, by diligent interpretation, he picked out the true sense and meaning of them, & applied the things therein contained to his present purpose. Which he could no ways more commodiously do, then by conference of places. By this example of Paul is their error confuted, which say it is sufficient to have the scripture read over in the Church, and will not suffer the same by exposition to be opened. Therefore in these men's judgement, Paul offended very much, yea Christ himself, who as we may read used the same order of teaching in the school at Nazareth. 
Luc. 4.  But whosoever followeth the example of Christ can not offend. And Paul doth much better, which requireth such a teacher of the Church, as can distribute and deal (as it were) the word of truth justly and duly, 
2. Timo. 2.  and can apply it to the instruction and comfort of every body. thirdly, is declared the argument of Paul's doctrine, which containeth in it chiefly two points, setting them as it should seem, against so many errors of the jews. For first they were offended at the cross of Christ, because they understood the oracles of the Prophets according to the letter, and imagined that the kingdom of Christ should be temporal, and looked for a Messiah without a cross: Which error may now a days also be perceived in them, which would have the Gospel preached without the cross, and where they desire to be saved by Christ, will not suffer, and be afflicted with him. The other error of the jews was, that they denied jesus the son of Mary, to be their Messiah or Christ. Paul laboureth to put both these errors away, going about to prove by testimony of scriptures, that God had from before the beginning of the world, ordained this way for man to be saved by, that is to say, by the incarnation, death, and resurrection of his son. Again, applying those things unto jesus the son of Marie, which the Prophets in times past, spoke before of the Messiah, he evidently declareth, that he aught to be acknowledged for the Messiah, and that none other aught to be looked for. Now as Paul declared these things at large, by testimonies of scriptures gathered out of all places: so might they be by us in ample wise prosecuted. But because it appeareth easily by the sermons, both of Paul and the other Apostles going before, what places they for the most part used, and they that use to read the scriptures, find everywhere such things as contain in them the knowledge of Christ: we will of purpose be the shorter. In the mean while we have here two things to observe. first, what aught to be preached in the Church. verily, even jesus Christ only, whom Paul otherwheres confesseth only that he knoweth and none other. For where he alone is sufficient for us in all things, because he is given to us of the father, to be our Bridegroom, shepherd, King and Priest, head, righteousness, wisdom, satisfaction, sanctification and redemption, & he himself would have men brought unto him: it is unmeet to teach any thing not agreeable with him. The second thing is, how Christ should be preached. To be even such an one, as the Scriptures declare him to be, who dying for us on the Altar of the cross, purged our sins, and by his glorious resurrection overcame death, & who reigneth not in this world, like unto the kings here on earth, but being taken up into heaven, comforteth us by his spirit, and through our afflictions and infirmity of the flesh, triumpheth over all our adversaries. They that have conceived in their minds Christ to be such an one, can be offended at no worldly attempts, but being void of care, and merry, laugh at all that the world goeth about, against the Church. Learn therefore, hereby to judge of the doctrine of these days, and hearken not unto them, which in the business of our salvation, teach any more, than Christ, seeing that Paul knew him only, notwithstanding he was rapt up into the third heaven.  
Moreover, the success declareth, 
The fruit of Paul's teaching.  that Paul's preaching was not in vain. For certain of the jews believed, yet but a few, because now began the blindness of that nation. Yet God keepeth and fulfilleth his truth, while he saveth certain remnauntes, out of the innumerable multitude. And that they were unfeigned believers, appeareth by this, that they openly join themselves unto Paul and Silas, both for learning sake, and also to protest openly their belief. Yet a greater company of the Greeks believed, whom he calleth religious, because before this, they had tasted a little of true religion, which it is like they learned, by being conversant with the jews. For although the incredulity of that nation was past hope, yet God would use them being dispersed abroad in the world, to bring the gentiles from idolatry, unto the worshipping of the true God, and everywhere to sow certain principles and grounds of pure religion, touching the honouring and invocating of one God. With this company of the faithful, are numbered certain noble and chief women, that a man may see how God hath a regard of his elect in all states and degrees of people. This place teacheth us, that the Gospel is never preached in vain, as hath been already oftentimes declared. Here are also touched the duties of them that truly believe, ardent desire of true doctrine and religion, thankfulness toward the teachers of salvation, and plain and open profession of the true faith. For God will have none of them to worship him that can dissemble, and play on both hands. God grant that we also being illuminated with the light of true faith, may declare our faith both in word and deed, and by the same may come unto the inheritance of the kingdom of heaven, with the only begotten son of God jesus Christ: to whom be praise, honour, power and glory, for ever. Amen.   

The. Cxiiij. Homely.  BUT the jews which believed not had indignation, and took unto them evil men, which were vagabonds, and gathered a company, and set all the City on an roar, and made assault upon the house of jason, and sought to bring them out to the people. And when they found them not, they drew jason, and certain brethren unto the heads of the City, crying. These that trouble the world are come hither also, whom jason hath received privily. And these all do contrary, to the decrees of Caesar, affirming an other king, one jesus. And they troubled the people and the officers of the City, when they herded these things. And when they were sufficiently answered of jason, and of the other, they let them go. And the brethren immediately sent away Paul & Silas by night unto Berrhoea, which when they were come thither, entered into the synagogue of the jews. 
AS God ordained his son from everlasting, to be the saviour of mankind: so he prophesied in the beginning of the world, that there should be perpetual enmity and contention, between the Devil and him, when he said unto the Serpent. I will set enmity between thee and the woman, between thy seed and her seed: The same shall tread down thy head, 
Gene. 3.  and thou shalt tread upon his heel Continual examples of which prophecy, this book of the Apostles acts declareth unto us. For wheresoever in the world, the Apostles went about to erect and establish the kingdom of Christ, by the preaching of the Gospel, there Satan by his instruments, always withstood them. This he did first at jerusalem by the Scribes & Priests, after that at Samaria, by Simon the Sorcerer, after that again, at Damascus by Areta king of Arabia, in Cyprus by Elymas the Sorcerer at Antioch in Pisidia, by the jews: who after that of an obstinate purpose and implacable hatred followed Paul everywhere by sea and by land, to hinder and stop the course of the gospel. For these were his enemies at Lystra. These withstood him as he taught at Derba. And now being called of God into Macedonia, they trouble and molest him. For by their means, as this present place teacheth, he is thrust out of Thessalonica, where the gospel began prosperously to take root. The chief use of all these things is, that we must not be offended, if the like come upon these days, but that we consider, that this always is the state of the church, in this world, because the world delighteth more in serving the Prince thereof, than in Christ. But let us view this present place, which marvelously serveth to instruct and comfort us, against the wicked assaults of the Devil, and the world. For first it teacheth us with what instruments the Devil fought against Paul at Thessalonica. After that, it describeth their properties and qualities, and the good success of all this Tragedy. 
1 Hypocrites and vagabonds are the enemies of truth.   
Among the instruments of the Devil, which he here thought good to use, are two kind of men rehearsed. The first are the jews, which Luke saith had indignation at the Apostles. But they were hypocrites, which used the pretence of God's law, and zeal of ancient religion, to cloak their obstinacy and unbelief with, where in deed they sought nothing, but their private gain and glory, as by their conspiracy may easily appear. For they took unto them certain vagabundes, men of naughty conditions, whose company they aught to have shunned, as a most pestilent plague, if they had loved truth and religion. For thus are idle and luskishe lubbers worthy to be called, who when they have spent their goods in waste, stand in the market place, like public wares to be sold, and are ready to commit all kind of mischief, so they may find a buyer. This is a marvelous society, and such as a man would never once suspect could be among professors of such unlike studies, but that the force of hatred, once conceived against the truth, is so great, that it useth to join men of most divers conditions, and natures in league together. Thus thou seest the Priests, Scribes and Phariseyes, the Sadduceyes, judas the Apostle, the soldiers, Herode and Pilate, conspire together against Christ, all which otherwise were of divers countries, religion, and profession. This place teacheth us, who are the most earnest and chiefest enemies of the truth. verily hypocrites, which under a false pretence of religion, seek their own advantage, and such as being nusseled in idleness, and cannot away with poverty, are ready to cell their help about any thing. For as the first sort by the testimony of Christ, can not believe, 
john. 5.  because they burn in desire of private glory: so the other think there is most right, where most meed is. Therefore Satan useth craftily to join and consocyate these two sorts of men together, to the end, that these bold and desperate dicks of Caria hired and waged by hypocrites, may with open violence bring that to pass, which they cannot with their crafty and subtle inventions. This is the cause that now a days, so many Prelates are seen in kings Courts, that Bishops be of Prince's counsels, and that Monks which brag they are men dead unto the world, are seen flying in the field among armed men. For they can find themselves no more trusty defendoures, than such as have sold their souls and consciences, and measure all truth and religion, by gain and lucre. These things teach us what kind of men they should most of all beware of, which desire to have their Churches in safety. In many places now a days, Abbots and Bishops, craftily insynuate themselves, and pretend a kind of zeal. But when they are once let in, by and by they find men meet for their purpose and devices, which being bribed with gold, dare forcibly do any thing against the doctrine of Christ: and they are found to be most of all other, void of all religion and righteousness, which seemed before to bear greatest zeal unto God.  
This the second part of this place teacheth us, 
2 The endeavours of the enemies of truth.  which declareth their doings which hitherto pretended the zeal of godliness in their enterprise. The first thing that they do, they set all the City by their conspiracy in an uproar, which was easy for them to do, by false rumours which they spread both openly and privily against the Apostles, as enymies of the public weal. That done, they violently give an assault to an other man's house, meaning to have brought forth the Apostles, if they had found them there. But what kind of zeal is that, that maketh men burst open doors, and hale innocents unto death? Yet is there a more heinous matter than this. For when they could not find them they sought for, they bring and pull before the judges, jason the Apostles host, a man for his hospitality, worthy of singular praise, and with him certain of the brethren which believed in Christ, and accuse them as Traitors unto the City. And they so frame their accusation, that they intermeddle in every word, most impudent lies, and slanders: These (say they) that trouble the world, are come hither also, whom jason hath received privily. They call the Apostles, which preach peace and mutual love, troublers of the world, whereas they themselves had now set all the City on a roar like seditious fellows. But because they knew, religion in pretence whereof they made this ado, was smally regarded among the Thessalonians, they exaggerate the matter, and say that the Apostles did all things against the laws and decrees of Caesar, and so accuse them of treason, saying, they appointed an other to be king of the world, affirming in a manner the same, that they of jerusalem before objected against Christ before pilate. If you let these men go, you are not Caesar's friend. The chief use of these things, is to learn us with what instruments and weapons, the wicked most assault the truth and her Ministers. First they use open force. For where Satan is a murderer, they think they have a great defence therein for themself. So pilate sent forth his crew with sword and clubs to take Christ, 
Luc. 22.  which plainly said he did exercise the power of darkness. Thus Cain violently killed Abel. And Pharaoh openly afflicted the Israelites. Yea if a man would consider the histories of all ages, he should see the chief arguments of the enemies of the truth founded upon secular power. And commonly in these days, they use to dispute against the godly, with imprisonment, chains, Guns, Spears, fire and sword. Howbeit, because the wiser sort, abhor from manifest violence and tyranny, Satan knoweth craftily how to mitigate the heinousness of this matter with lying, going about by false accusations and slanders to bring the servants of Christ and faithful Ministers of the truth, in ignominy and suspicion. Examples hereof we have else where alleged in Achab the king, and in the jews, accusing Christ before pilate, so that we need tarry no longer in this matter. Let us learn at the lest not rashly to believe them, that grievously accuse the godly, as though they were blasphemers of God, injurious to the saints, and disturbers of the common weal. Let us rather search out the very truth of the matter, and commonly it shall appear they are most innocent, which before seemed worthy of all kind of punishment. This place teacheth us furthermore, what great destruction cometh unto common weals, by idle and graceless people. For when they have spent and consumed their own goods, they gape after other men's, and will be hired for a little, to commit a great mischief, whereby it cometh to pass, that they which will not by justice of discipline punish them, are at length much cumbered and endamaged by them, and perceive their common weals by them to be much hindered. So these men being long suffered at Thessalonica, wax at length so bold and desperate, that being enticed and hired by the jews, they begin a public sedition, and their boldness putteth all men in fear, which thing seemeth to me, to have been the cause that Paul afterward writing to the Thessalonians, warneth them so diligently to see to the ordering of them, that lived ydly of other men's labours. For to let pass this present example, there are everywhere many examples of other nations, which teach us that there are no kind of men more pernicious unto common weals. But in steed of a great many, that one may serve, that is written in the story of the Romans, of the conjuration of Catiline and his Complices. Most prudently therefore did the Athenians sometime enact, that sluggish and idle people should be brought out into the market place, and openly shamed, as men getting their living by no honest art or trade. With the same Athenians, the officers called Areopagitae, when they suspected any of inordinate life, called them before them, and demanded of them, how they lived and maintained themselves. Which severity and industry, if it were used in our days, would make our common weals and Churches more quiet than they be. But it is a foul thing for christian men, in this point, to be overcome of Gentiles, whom reason and experience of the flesh only taught to be more wise than we.  
Now let us see the end of this Tragedy, 
3 A joyful end of the sedition.  whose beginning was such that no man would have thought it could have been ended without shedding of blood. First the judges and people are both moved, as commonly it useth to be in sedition, so that at the first brunt, wisemen and modest also, are almost amazed, and wot not what to do. But as God with a little blast of wind, can chase away the threatening and cloudy countenance of heaven: so in this place, with small ado, he maketh them quiet & calm, that erewhile seemed to be stark mad. For by the secret working of his spirit, he mitigateth the minds of the judges, to hear jason speak, and at length being satisfied, to dismysse him and the other brethren. In the mean while, the brethren in the night season, send away Paul and Silas to Berrhoea, where they again go into the synagogue, and preach with great fruit and utility. But as in this council of Thessalonica, is set forth a precedent of civil justice and equity, for all men to follow, which are in office and authority, so in the other people have we some things also to be observed. And first this thing is very comfortable, that is told of jason. He for his kindness showed unto the Apostles, is in great danger. But the Lord so delivereth him, that he obtaineth an everlasting praise in the congregation of the saints. And thus is the promise of Christ fulfilled, which promised a sure reward unto him that giveth but a Cup of cold water unto any one of his disciples. 
Math. 10.  Let this kindle in us also a desire unto godliness, that it seem not to us intolerable to suffer travails and perils for Christ's faythfulles sake. Further the brethren of Thessalonica show themselves thankful unto Paul and Silas, in that they accompany them and bringing them on their way, in the night season, putting themselves a fresh in danger, so that it is not without a cause that Paul commends their faith in the Epistle he writeth unto them. The Galathians also are commended of him for the same cause, who (saith he) were ready to have given him their eyes, if he had needed them. But now a days Ministers have small thanks, for they are the first in danger, and sometime delivered into the hands of their cruel enemies, by them which will be taken for most christian people, and Gospelers. Finally, we have to consider Paul, which embraseth the counsel of the brethren, willing him to fly, understanding that it was a thing permitted by Christ, when neither the glory of God, nor the weal of the brethren and congregation was in danger. For God will not have us perish without great cause, and for no profit. In the mean season, in the flying, they are not forgetful of their duty, but assoon as they come to Berrhoea, they teach again. By which example we are admonished, that we must so see to our own safety, that we forsake not our standing and tackle. But if we be endued with the zeal of God, the cause itself, time, and place, shall easily give us counsel what to do. Let the power and goodness of God also comfort us, whereby we see Paul so often defended and delivered, and having this, let us manfully defend our vocation, that having with steadfast course got the Goal, we may obtain the reward of eternal life, in our saviour jesus Christ: to whom be praise, honour, power and glory, for ever. Amen.   

The. Cxu. Homely.  THESE were the noblest of birth among them of Thessalonica, which received the word with all diligence of mind, and searched the scriptures daily, whether those things were even so. And many of them believed, also of worshipful women which were Greeks, and of men not a few. When the jews of Thessalonica had knowledge that the word of God was preached of Paul at Berrhoea, they came and moved the people there. And then ymmediatly the brethren sent away Paul to go as it were to the Sea, but Silas and Timotheus abode there still. And they that guided Paul, brought him unto Athens, and received a commandment unto Silas and Timotheus, for to come to him with speed and went their way. 
ALthough the kingdom of our Saviour jesus Christ is daily and continually assaulted by this world, and the Prince thereof, yet can it be so little overthrown, that in the middle of persecutions, it most prosperously cometh forward. The continual history of this book declareth the same, but chiefly the discourse of the things done by Paul. For as he laboured more than all the Apostles else, so he suffered more grievous persecutions than they, and found everywhere enemies of the faith, by whose craft he was still chased and driven away. But as often as the rage of his enemies compelled him to avoid any place, so often he left the seed of God's word in the minds of the hearers, and carried the Gospel to an other place, and so still wan more unto Christ the Lord Luke writeth that this was done at Macedonia. For we heard how he was unjustly and unworthily entreated at Philippi, yet the Epistle which he written unto the Philippians declareth, that he had not laboured there in vain. His persecution was cause that he went unto the Thessalonians, amongs whom he taught three Sabbath days. At length he was driven from thence also, by his old enemies the jews. But the faith of Christ could not be driven out, which now had taken root in many men's hearts. But he being come unto Berrhoea, preacheth the Gospel with great avail. These things serve to comfort us, against the attempts of the world, and the Devil. For as Solomon saith: There is no counsel against the Lord But it is his counsel or devise, that Christ should have all power in heaven and in earth, and that the borders and bounds of his kingdoms should be stretched over all the world. Wherefore it must needs come to pass, for as much as heaven and earth shall sooner fail, than the decrees and ordynances of God. But let us see this present place, which declareth what things Paul did at Berrhoea.  
He beginneth with the commendation of the jews at Berrhoea, 
1 Berrhoea is lyghtened with the Gospel.  declaring how prosperously, and in what order the gospel proceeded among them. He commends them by comparing them with the Thessalonians. For these men contumeliously rejected the word of God. But those of Berrhoea, being of a more towardness and better zeal, received the same with all readiness of mind, and searching the scriptures by themselves, at home they examined & tried the things that Paul taught, as with a Touchstone. Hereof it came to pass, that a great multitude of them believed, and by their example, many of the Greeks and gentiles, as well men as women, were brought unto the faith of Christ. This example teacheth us what manner of men they aught to be, that will profitably hear the Gospel. Above all things it is necessary to have a certain readiness of mind, to receive the same. For unless the word may have place given it in the minds of men, it can bring forth no fruit. Wherefore, they stumble at the very threshold, and even in the beginning, that disdain to hear the word, which is the peculiar mark of the children of the Devil, 
john. 8.  as Christ teacheth. This example is to be well observed of them which are proud of their nobility and birth, and vaunt themselves thereof, in vain cognizaunces and badges. Howbeit, touching the generation of the flesh, it is in all men alike corrupt, and such as maketh us the children of sin. The seed of regeneration is the word of God, which being quickened in our mind by the spirit, we that before were the servants of sin, are born to be the children of God. Therefore they are neither noble nor gentle which give not place hereunto, and be not born again of the same, and so be made the children of God. Wherefore Luke truly calleth these people of Berrhoea noble, for their study and desire that they had unto the word. In the mean season yet we must take heed of to much facility, lest to hastily receiving whatsoever is taught, under pretence of God's word, we learn false opinions, and be carried about with uncertain doctrine, as with a blast of wind. Therefore we must weigh and expend, and examine whatsoever is said, by the Canon of holy scripture, according to that saying of Paul: Try or prove all things, 
1. Thess. 5.  keep that which is good. And S. john the Apostle saith: Beloved, believe not every spirit, 
1. john. 4.  but try the spirits whether they be of God or no. Two notable errors are confuted in this place, which have grievously troubled the Church, a great number of years. One of them is the forbidding of the laity, and commons, to read the holy scripture. Yet God would have them alway common to all sorts of men. For he made a law to that end, before all the multitude of Israel called unto the same. And the holy Ghost ordained that the books of Scripture should be written in none other, but the vulgar tongue. And sure it were an absurd matter, to exclude any man from the doctrine of eternal life, seeing God would have the same, 
1. Tim. 2.  and the knowledge thereof, to come unto all men. The other error they hold, which will have their doctrine judged of no man, but like arrogant and Cyclopicall Giants, challenge to themselves authority, to teach what they will in the Church: yea they say it is intolerable and heretical, that any man should demand of them any reason or accounted of that they say. Are they then better than Paul was, which suffered his sermons to be examined according to the rule of scripture? Or else shall he be an heretic that now a days doth that for the which these people of Berrhoea were counted noble and true children of God? Yea, how say you, if Paul submit himself unto the censure of the godly? His words be these. If either I Paul, or an Angel from heaven preach an other Gospel, 
Galat. 1  than hath been preached, he aught to be accursed. And Christ saith this is the property of his sheep, to know his voice, 
john. 10.  from the voice of a stranger, and to follow his voice only. Howbeit the short role or recount of believers that Luke rehearseth, must be also considered, which we see was gathered together of all kind of men. first many jews believe, although the forsaking of that Nation was even at hand. Yet God utterly forgetteth not his covenant, but according to his promise, 
Esay. 10.  preserveth certain remnants. Unto these are adjoined certain noble and chief women of the gentiles, and at length are divers men beside numbered. Whereby it appeareth, that the grace of God, which is given us in Christ, appertaineth to all sorts of men, and that none is to be excluded from it, either for cause of country, nation, sex or whatsoever condition. For in Christ jesus, there is neither jew nor gentle, 
Galat. 3  bondman, nor free, man nor woman. etc. Which thing as it serveth to comfort us, so it teacheth every man to be mindful of christian society, and to contemn no man over insolently, in comparison of himself.  
But let us see what Satan attempted at Berrhoea against the kingdom of Christ, 
2 The disturbance of the Church at Berrhoea.  verily even the same that he did otherwheres. For he can not suffer that to go forward, that he knoweth hindereth and overthroweth his kingdom. And because he could find none in that City, meet to serve his turn, he calleth out the jews from Thessalonica, who hearing and disdaining that the faith of Christ went forward at Berrhoea, come flying in post haste, and 'cause a great stir and tumult there also. Satan therefore useth the like policy here that we saw he used before at Lystra, which is his property also at these days, if he perceive there want disturbers of Christ's kingdom in one place, to bring and fetch them from an other. And it is a marvel to see how nimble the Monks be in accomplishing this matter, whom the Devil can craftily send abroad not only into Cities, but also into king's Courts and privy counsels, to 'cause Princes being bewitched with their suggestions, to shut their ears against the doctrine of truth. In the mean season, mark here the incurable malice of the jews, wherewith they are so nettled, that they themselves do not only refuse the faith of Christ, but also can not suffer other to be illuminated with the same, so that it is not without a cause, that Paul so earnestly reprehendeth them, in the first Epistle to the Thessalonians, the second Chapter. Like unto these men are all those in these days, that give themselves to the devil, to be instruments to impugn the faith of Christ, and thereby seek great commendation. Yet let them remember, that they shall have the same judgement, whereof was showed an example upon the jews, to the wonder of the whole world. For the holy ghost long agone prophesied, 
Psal. 2.  that all they should be bruised with the iron rod of Christ, which would not be corrected and amended by his word. And there want not examples of most mighty kings, which have found this revengeful sentence of Christ true, to their great loss and hindrance, whereof because we have already at large entreated otherwheres, we will for this time be contented, to have spoken these few words.  
But what do the brethren in the midst of this hurly burly? 
3 Paul departeth from Berrhoea.  Leave they Paul in the briars and danger, or refuse they to give him counsel, and to help him? No. But rather leaving Silas and Timotheus, which were not in such danger, to remain at Berrhoea, they convey Paul away, using therein great and singular diligence. For they take their journey toward the sea, and by and by turn their course and come to Athens, from whence Paul afterward written his first Epistle to the Thessalonians. It seemeth they held not on their way directly, because they would avoid the wait of the jews, who they saw raged in such hatred against Paul. Furthermore, here is to be observed, the love and kindness that they of Berrhoea show unto their teacher. For who doubteth but this attempt of there's was a matter, not only of much expense and labour, but also of great danger. But nothing could let them to go on in their godly duty, because they had a right judgement of the benefit of the gospel, which they had received, and they think it but a small matter, to show an outward duty and reverence, for the gift of eternal salvation. Now a days, because few men judge rightly of God's grace offered in the gospel, they will sustain no labour and peril about the same. But most times it cometh to pass, that they which will suffer no danger for Christ's cause, an other time are molested with greater cares, for causes less godly. This place furthermore teacheth us that wisdom with faith may well stand together. For Christ commandeth us to beware of the wiliness of men, 
Math 10.  and to use the wisdom of Serpents against it. We have need thereof, because of the children of this world, 
Luke. 16.  whom Christ himself witnesseth to be wiser in their generation, than the children of light. Yet let us remember that we must appoint certain bounds unto the wisdom of the flesh, that we do nothing through the counsel and persuasion thereof, against our duty, wherein there is no better or more safe remedy, then if we submit all our understanding unto the obedience of faith, as Paul otherwheres teacheth us. So shall it come to pass, that we shall neither tempt God by putting ourselves rashly in danger, nor dishonestly forsake the truth, but hold the middle way in doing our duty, and hereafter reign with jesus Christ whom we serve in heaven: to whom be praise, honour, power and glory for ever. Amen.   

The. Cxuj. Homely.  WHILE Paul waited for them at Athens, his spirit was moved in him, when he saw the City given to worshipping of Images. Then disputed he in the synagogue with the jews, and with the devout people, and in the market daily with them that came unto him by chance. Certain Philosophers of the Epicures and of the stoics disputed with him. And some there were which said, what will this babbler say? Other said he seemeth to be a tidings bringer of new Devils, because he preacheth unto them jesus and the resurrection. And they took him and brought him into Mars his seat, saying, may we not know what this new doctrine whereof thou speakest is? for thou bringest strange tidings to our ears, we would know therefore what these things mean? For all the Athenians and strangers that were there gave themselves to nothing else, but either to tell, or to hear some new thing. 
THe Evangelist Luke hitherto hath described the divers journeys and wanderings of Paul the Apostle, by reason whereof he lyghtened so many nations and Cities with the preaching of the gospel, that he said otherwheres, not without a cause, that he had laboured, more than all the Apostles. Further, lest any man might think, he had drawn ignorant and unlearned men only with an artificial and elaborate kind of eloquence, he came at length to Athens, not without the certain advise of God's providence, which I think was the most famous City that ever was. 
The praise of Athens.  For in antiquity it passed many, as which had to her king Cecrops, about the time of Moses. afterward being renowned by reason of the victories that she had achieved against the Persians', she did purchase unto herself immortal commendation, for delivering of Greece out of the hands of a barbarous people. In happy pregnancy and sharpness of wit, she passed all other. For her we have to thank, for Socrates, Plato, Zenophon, Crates and infinite others, very famous by reason of their wisdom. Which was the cause that in her was founded a certain university and school, as it were of the whole world, whereunto most noble men resorted from all parts of the world, as unto an only sea and Castle of all wisdom. And such was the fame of her wisdom, that the Romans when they had overcome all Asia, thought their children could no where in the world be better informed in precepts of wisdom and manners of living, then at Athens, as the preface of Cicero to his son, upon the books of Offices and duties testifieth. And even as in many other things, so also in religion and honouring of the Gods, she seemed to excel all others, because in her was to be seen, the image of Minerva, which was thought to have come down from heaven, and many people were at Athens whom they gloried in, and accounted as Gods: Into this City did the Lord send Paul the Apostle, to bring it by his ministery unto the obedience of faith. And that this was not attempted without good success and profit, the end well proved. This is a notable example both of the goodness of God, and of the power of the gospel. For who would not acknowledge the unspeakable grace of God, when he heareth a City utterly drowned in the darkness of idolatry, and humane wisdom, to be so favourably regarded of God. Again, who will not marvel at the invincible power of the gospel, when he seethe the wisest men in the world, confounded by the same? and that by the ministery of Paul, which brought nothing with him, but the pryntes of rods and whips, and being driven out of so many Cities, was of no estimation in the world. Therefore the history of the conversion of Athens, is most worthy to be considered, the first part whereof Luke rehearseth in this place, declaring first what Paul did there, next how his doctrine was received, first preached of most men in the City, when he first preached: we will speak of each of these things in order.  
Paul abiding at Athens for the coming of Silas and Timotheus, 
Paul taketh occasion to preach at Athens.  walked in the mean season round about the City, considering their manners and usages, in so much that he pretermytteth not the temples, but goeth into them, and veweth them, as by his oration hereafter shall appear. And perceiving the greatest City that he had, as yet seen, so given to Idolatry and drowned therein, waxeth fervent in the spirit, misliking that God's religion was in such wise profaned. For God is offended with no sin more than with idolatry. And the minds of the godly are most provoked when they see the same, because they hold nothing more dear▪ then the glory of the sovereign God. Hereof came it to pass, that when Moses saw the golden Calf, almost forgetting himself, he broke the Tables of the law, and beateth the Calf unto powder, and throweth it into the water, to the intent the ydolaters might drink, and let down their Calf into their belly. Elias incensed with like zeal, killed the priests of Baal with his own hand, whom jehu directly followed, and is in holy scripture commended therefore. The scripture teacheth us, that josias with like zeal burned the bones of the ydolaters upon their own altars, that all men might perfitly see the indignity of such wickedness, what shall we say of the Prophets, which scarce used more force of wit and eloquence in any thing, then in speaking against idolatry and images? For than spared they neither earnest nor game, to blaze and deface a thing most hateful unto God. Their contumacy and stubborness therefore at this day is much to be marveled and wondered at, that will be taken for christians and gospelers, and yet hold with images, and fight for them against the brethren, that profess the faith of Christ, and by odious names call them, whose zeal is commended by so many testimonies of scripture, and examples of holy men, fyghters against Images, and Image breakers. In the mean season, Paul's example teacheth us, that all they which will fruitfully and with commendation travail in Christ's quarrel, and in the kingdom of God, have need to be endued with zeal. For where impiety is a very obstinate and tough evil, it can never be pulled up, without very fervent zeal. Let the example of Christ stir up in us this zeal, who seeing his father's house turned into a market place or fair, as one that had forgotten his accustomed mildness, made a whip of such cords as were next his hand, and drove these wicked merchants out of the Temple, calling to the disciples minds that saying of David: the zeal of thy house hath even eaten me up. 
john 2. Psal. 68  Here the consideration of the Lords prayer, putteth us in mind of our duty, the chief petitions whereof are, that the name of God should be sanctified, and that his kingdom should come. But how shall they with unfeigned minds pray for these things, whom no unhallowing the name of God, and overthrowing of his kingdom toucheth or moveth? Therefore these hollow hearted people, which in handling of religion, are neither hot nor cold, and contrary to the saying of Elias halt on both sides, gaping to get great praise, while they be addict to no side, but are a like friendly to all parts, are not to be herded or regarded. Such sometime were the people of Laodicia, whom Christ threateneth, 
Apoc 3  he will spew out of his mouth. But to return unto Paul, doth he fret & disdain within himself, 
Paul disputeth at Athens about religion.  because of the idolatry that he seethe? Nay, he mindeth how to reform this great City, being both a stranger, & of no name amongst them. Forthwith therefore he reasoneth of true religion, and beginneth to preach jesus Christ. But I pray you how many things were there, to have kept him from this doing, if he would have yielded to the reasons of the flesh? For he might this have thought, will't thou be so bold in so notable a city, to improve that religion, which is of so many years antiquity, & established with such prosperous success, & glorious victories heretofore? will't thou have to do with men of such fine wits, and so in ●red with disputations, having scarcely learned the principles of their Philosophy? Knowest thou not, how odious, and dangerous all alterations are, but chief those, whereof strangers & foreigners are the authors, whom common reason and sense forbiddeth to be curious in other men's common weals? These and infinite such like things, it is to be thought recourced to Paul's mind, because he was a man which by long experience, had learned what was meet in every thing to be done. But leaving all these reasons, he setteth boldly on the matter, teaching them that are occupied in God's vocation by his example, to admit no reasons of the flesh, that might procure them from doing their duty. For if the Prophets and Apostles had been ruled by such reasons, never should any of them have done his duty, but rather like jonas, they should have provided for themselves, to have escaped by the sea. For we see Moses strove against God's commandment, and refused the charge, as long as he followed his own reason, and compared his impediment of speech, 
Exod. 4.  and lack of skill, with God's commandments. Let us consider therefore that all things depend upon God's will and pleasure, and not ours, who can easily make the way plain for them that walk in his calling. For he is a sharp double edged sword, piercing even into the marrow: 
Heb 4. jerem. 23.  he is a devouring fire, and dividing the very stones. Being therefore encouraged herewith, let us boldly enterprise whatsoever god commandeth us, leaving to him the success of the matter, which cannot be other than joyful unto such as follow his conduct & leading.  
Furthermore, Luke declareth the order that Paul followed in setting forth the kingdom of Christ among the Athenians. 
After what manner Paul taught at Athens.  First he reasoned with the jews, touching that matter, because he knew they would the more easily give ear unto him, if he brought Moses and the Prophets. This done he taketh those to instruct which had tasted of sincere faith and religion by keeping company with the jews, but yet were not fully informed. And having now laid this foundation, he talketh with every one he met withal in the market, and went so far that the Philosophers, whereof the City had abundance, began to dispute against him. And among divers sects of them, the Epicures and stoics chiefly encountered with him, who being of contrary opinions, one to another, could yet agreed together, to set upon the Minister of truth. For the Epicures being the enemies of all wisdom and good learning, did set perfit felicity in pleasure, yet honest pleasure (as they said) as which contained in it quietness of mind, and health of body: but climbing no higher than this, they were authors of most absurd opinions which sprung hereof. For where the fear of God, and consideration of the life to come striketh men's consciences in dread, and maketh all worldly things unpleasant, they denied the providence of God, and also the life to come. For they fabled that God walked up and down from one side of heaven to another, and had no regard of mortal men's affairs, and that the souls died aswell as the bodies. Insomuch that they used this Sardanapalus like saying: Eat, drink, make merry without any measure, for after death there is no pleasure. The stoics utterly differing from them, taught all felicity and bliss to stand in virtue: which opinion though it seem plausible and godly, yet it pulled men from God, as much as the Epicures did, because it taught men to seek felicity, in the merits of their own works. Again, because they perceived the study of virtue was disturbed and troubled by affections, they would have the followers of felicity to be void thereof, so that neither they should rejoice in prosperity, nor show any signification of sadness in adversity, making of men stones and stocks, devoid of those natural motions and affections, whereby parents and children are led one to love another. Furthermore, by a certain concatenation and connexion of causes, they imagined a fatal necessity or destiny, whereunto they made god also subject. These things teach us with whom Paul had to do, and also admonish us, who are at this day & ever have been the enemies of the gospel, and of true doctrine. For although in times passed, the names of Epicures and stoics were in use among the gentiles only, yet were there among the people of God that were of their opinion, & be also in these days. Surely, Nabal sometime among the jews said: There is no God, and David testifieth there were innumerable other of the same opinion. Psal. 14. &. 53. Such were they also that said: The Lord shall not see, neither shall the God of jacob regard it. 
Psal. 94.  Touching the later times (in the which we are) there are prophecies extant both of Christ & the Apostles, which evidently teach us that Epicures trade and sect shall reign among us. For Christ says: As it came to pass in the days of Noah, so shall it be in the days of the son of man: they did eat and drink, 
Luke. 17.  they married and were married, even unto that same day that Noah went into the Ark. etc. And Peter prophesieth that there shall come mockers in the later days, which shall walk after their own concupiscence, & say: where is the promise of his coming? for since the fathers died, all things continued in the same estate. etc. 
2. Pet. 3.  And such we see everywhere now a days, which although they directly profess not Epicures opinion, yet live they so, that every man may easily perceive, they believe there is neither God, nor life to come. And they cannot abide the light of the Gospel, because by it, as Christ saith, their evil works are reproved. 
john. 3.  In like wise may the stoics opinion be found in all ages. For this opinion held the Phariseyes sometime among the jews, who as they trusted in the righteousness of their own works, so were they the greatest enemies of Christ. This sect (as we saw in the xu Chapter) bred great disquietters in the Primitive Church, mingling the law and the Gospel together, and the merits of works with faith. In the days of the fathers and Doctors, sprung the Pelagians, the maynteyners of the same doctrine. And if a man would search for the like in our age, he should find the Monks, whom we may truly call the sworn Disciples of Zeno. For beside that, they ascribe felicity unto their own virtues, they teach also and earnestly exact such indolency and want of grief, as the stoics did, and go about to pull up by the roots those affections which Nature hath sown in the mind of man. For what else do they, while they command parents to cast of their own children, and to pen them up in monasteries, while they also teach the children, to put away all the love and care of their parents, and to addict themselves wholly to Moonkishe rules? It is known both to Barbers and blear eyed (as they say what hard and unworthy things either to be spoken or believed, they beat into tender minds. Such as these are, must needs be enemies of the Gospel, which accuseth and condemneth these mad and furious errors. But we must not therefore give place unto them, but rather according to Paul's ensample, strive earnestly against them. And what way we must so do, we are taught by the same ensample. For it is no doubt but the Philosophers defended their matter with quaint fallacies, and many words. But Paul avoiding vain contention of words, setteth before them jesus Christ only, and his resurrection, declaring that these two things are sufficient to convince all the dotages of Philosophers and Heretics. For if God sent jesus Christ into the world to purge the sins of men, and to save mankind, neither can the opinion of Epicures, stoics, nor justiciaries stand, which either say God regardeth not the things appertaining to man, or attribute salvation to the merits of our works. Again, if there be a resurrection of the dead, there must needs follow another life after this, and therefore it is most folly to set felicity in the pleasure of this present world. This might be extended to all sects and heresies, but it may suffice to admonish you, that all faith and salvation is so contained in the knowledge of jesus Christ, and the article of resurrection, that whosoever is well instructed herein, is easily able to confute all manner of heresies. Therefore the order of our salvation is plain, & needeth not much demonstration of words and vain quiddities of Sophistry. They that in times past could boldly urge this way, did easily get the victory of all heretics, were they never so subtle witted. It seemeth good to me in this place, to show what Sozomenus reporteth to have chanced to a certain Logician, very expert in dialectical quiddities, in the council of Nice. Where as this Logician every day gave new onsets upon the Bishops, who both in the affiance of the dexterity of their wit, and skill of Logic, disputed with him, and none of them could get any hold or advantage of him: a certain simple man of nature, 
This story is written in Sozomenus 2. book and 3. chap. But this author hath followed Ruffinus, reporting the same in the x book of the Ecclesiastical story and 3. chap. there shalt thou read it told with some more circumstances.  which knew nothing but jesus Christ and him crucified, took him in hand, and said: Philosopher, in the name of jesus Christ harken unto the truth. There is one God which made heaven and earth, and gave life unto man made of the slime of the earth, which created all things aswell invisible as visible by the power of his word, and established and made fast the same, by the sanctification of his spirit. This word and wisdom, which we call the son, pitying our misery, was born of a virgin, and by suffering of death, hath delivered us from eternal death, and by his resurrection hath purchased us eternal life, whom we wait for to come, to be the judge of all our doings. Believest thou this is true, o Philosopher? Then he as one that had never learned the skill to deny a thing, I believe it, saith he. And turning about to his Disciples, and to all that heard him, saith: As long as the matter was debated by words, I set words against words, and by art and skill of speaking, overthrew that was spoken: but when in stead of words, virtue or power came out of the mouth of the speaker, words could no longer prevail against power, nor man was not able to strive against God. etc. So mighty is the plain and unlearned confession of Christ, which whosoever blendeth with the subtlety of Philosophers, make it very weak and feeble, as may evidently be seen in the school Doctors. But this conspiracy of so many divers sects against the truth, teacheth us moreover how impossible it is to preach the doctrine of the Gospel unto the world without contention, forasmuch as the wisdom of the word is contrary to it, whereunto so ever it incline, whether it banish or embrace virtue. Therefore they are in deed to be laughed at in these days, which would have us perform that, that neither Christ nor his Apostles could perform.  
It remaineth that we declare how the Athenians received Paul's doctrine, where we see two sorts of men are bewrayed. 
How the Athenians received Paul's doctrine.  One sort are such as receive the word with railing, saying: What means this babbler or tryfler▪ And these men are to be found among the professors of wisdom. So unfit is the wisdom of man, to perceive the kingdom of God, that whatsoever is preached of Christ and life everlasting, it seemeth to him foolishness. Here hast thou what to answer those men, which now a days object unto us the authority of wise and great men, and all the pride of the world. For if these things should take place, Paul undoubtedly had had the overthrow among the Athenians. The other sort is curious men, which supposing that Paul preached new Gods or half Gods, took and brought him unto Mars his street, to the end that he should there openly give account of his doctrine. Therefore there gathereth about him an infinite number of idle people aswell Citizens as foreigners who (saith Luke) had nought else to do every day, but either to hear or tell news. This thing God did permit so to come to pass, because he would have his son preached in the most famous place of all the world. In the mean season, this place teacheth us, what condition the Gospel is in, in this world. For either it is most dishonestly despised of manifest enemies, or else light men of behaviour abuse it as dishonestly to serve their affections, which if they perceive succeedeth not after their mind, than they become also openenimies thereof. And because these things have thus fallen out in all ages, no man aught to be offended hereat, but rather to follow Paul's constancy, and not to care one Dodkin for the lightness of this world, but with a strong faith to trust in jesus Christ our saviour, who though he be rejected of those which will seem to be builders of God's Church, yet is he become the head stone in the corner. To him be praise, honour, power, and glory, for ever. Amen.   

The. Cxvij. Homely.  PAUL stood in the midst of Mars street and said: ye men of Athens, I perceive that in all things you are to superstitious. For as I passed by and beheld the manner how you worship your Gods, I found an Altar, whereon was written, unto the unknown God, whom you then▪ ignorantly worship, him show I unto you: God that made the world, and all that are in it, (seeing that he is Lord of heaven and earth) dwelleth not in Temples made with hands, as though he needed of any thing, seeing he himself giveth life and breath to all men every where. 
THe Apostle Paul in the first to the Corinthians sayeth: we preach jesus Christ crucified, unto the jews an occasion of falling, and unto the Greeks foolishness. For where the wisdom of the flesh, looketh only upon the things before her eyes, and perceiveth not the mysteries of God's spirit, it cannot seem but a most foolish thing unto her, if a man seek salvation in Christ that was crucified and openly slandered. This thing Paul found true, aswell at Athens, as in other places. For where as in that City he preached Christ among the wisest men that were in those days, they give so little ear unto him, that it appeareth he scarce prevailed any where less than there. For some of them railed at his doctrine, and clapped their hands at it, other of curiosity frame and apply it to their affections. In the mean season, in so great a corruption of men, appeareth the wonderful wisdom of God, which could so well use the naughty affection of most curious men. For by this occasion it cometh to pass, that Paul being brought out into Mars his street, as into a public stage of the whole world, preached the Gospel of jesus Christ. 
The argument of Paul's sermon.  The argument of his Sermon was, to bring the Athenians from superstition and Idolatry, to the honour of the only true God, through jesus Christ. First therefore he friendly reproveth them, and accuseth them of their overmuch superstition. After that he reasoneth of God and of the true religion, nycking their foolishness, which thought God could be worshipped in Images, or in any other inventions of man. At length he cometh nearer unto Christ's cause. Yet at this time we will entreat but of the first part with some other points annexed to the same.  

1 The beginning with insinuation.  His beginning is very brief, wherein he artifycially insinuateth himself, and comprehendeth both the proposition and sum of his sermon. He calleth them men of Athens, because they esteemed it to be a very honourable name, as the Orations of Demosthenes and divers others declare. In the old time they were ignorant of those ambitious titles, wherewith now a days proud and vain men rejoice to be made mad and drunken, which think all glory stands in the beauty of such names. Furthermore, he insinuateth himself very friendly into their minds, lest they might be offended with the beginning of his talk, and so refuse to hear him. For he saith: I perceive you are overmuch given to superstition. Your wisdom and policy is everywhere commended, but in religion you seem not only overcurious, but also uncertain of all thing, so that therein you seem to have lest knowledge wherein you should have most. And because no man should reprove him of lying, he proveth his saying by the public superstition of a certain altar in that City. What the said superstition was, divers have go about curiously to search. The Greek Schools make mention of one Philippides, whose history they show, and say the inscription was thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say: To the Gods of Asia and Europa, and Aphrica, to the unknown and strange God. Howbeit, I suppose it was only but such as is of Paul reported. For he might have been suspected for a forger and false reporter, if he had recited the superscription wherein they reposed so great holiness, otherwise than it was written. But it behoveth us chiefly to consider Paul's intent and purpose, which was to prove that the Athenians had no certain religion whereunto to stand, but wandered up and down in a maze of opinions and superstitions, being not contented with the Gods of the gentiles, and of their own country, but also worshipping an unknown God. And undoubtedly the wiser sort were not a little moved and touched with his sayings. And therefore without holding them longer in doubt, he promiseth to teach them the knowledge of that true God, whom as yet they knew not. 
The Athenians are more superstitious than other Nations.  It is very worthy to be considered how the Athenians erred in religion above all other Nations, being yet the wisest and best learned of all others. For their City flowed in the most subtle professors of Philosophy, whom (as we erewhile said) students from all parts almost of the world came to hear. This example teacheth us how foully they are deceived, which will not suffer youth to study divinity, before they are even drunken in the gentiles Philosophy, and made utterly unapt to the obedience of the Gospel: where notwithstanding no kind of people more profit therein, than those which abandon the pregnancy of their own wit, and submit all their understanding to the obedience of faith. Moreover, let us mark in this place, how the Athenians are here chief accused of false religion, because they worship an unknown God. For hereby Paul proveth that they have nothing certain in their religion. 
〈…〉  Herby it appeareth that religion cannot stand without the true knowledge of God. For not only Paul but Christ also useth the same argument, against the Samaritans: where (as it were) with one blow he striketh down all their religions, saying: you worship you know not what. For the whole Scripture teacheth us, 
john. 4.  that religion consists chiefly in true faith and invocation of God. For without faith it is impossible for any body to please God, 
Hebr. 11. Psal. 50.  or to come unto him. And God requireth this worship chief of us, that in our troubles we should ask help and delivery of him. But unless we be inspired with the knowledge of Christ, we can neither believe in God, nor call upon him, 
Rom. 1●.  which thing Paul teacheth by an elegant and feat gradation. He that calleth upon the name of the Lord (saith he) shall be safe. But how shall they call upon him in whom they believe not? How shall they believe, unless they have heard. etc. Beside this, they that know not God truly, turn to the imaginations of their own reason, wherein it appeareth evidently there is no certainty, by this one argument, that either they themselves daily have new devices, or else embrace the devices of other men, according to that saying of Christ: 
john. 4.  Whosoever drinketh of this water (material and drawn by his own strength) shall thirst again. etc. Examples to prove the same are everywhere extant. For the same that we hear the Athenians did, foolishly worshipping such a God, as by their public inscription, they confessed they knew not, the same we read, hath come to pass unto all men. 
Rom. 1.  For think we the gentiles would have changed the glory of the immortal God, into the image of a mortal man, or else into a brute beast, if they had known him truly? Would they every day have received new manners of honouring him, borrowed of foreign Nations? Would they have thought, by act of Parliament, to have confirmed, or disannulled their Gods, and their religion, as Tertullian in his Apology testifieth the Romans did? What a foolish saying of the shipmayster was that, which bade jonas call upon his God, if happily he would hear them, seeing they had called on their other Gods hitherto, altogether in vain? But that that was thought a foolishness in the gentiles, the same Elias upbraideth the Israelites with calling upon Baal. 
1. Reg. 18.  And God many times complaineth how the people multiplied and increased their Gods. And we can confess that all these people offended in times passed. And yet few acknowledge with their heart, that the same hath many years been done, and is yet done in the Pope's kingdom. For what certainty is in that religion, where the Pope every day maketh new gods and Goddesses? Where every day new kinds of rites and ceremonies are devised? Where the dead can not be in rest and safety, because the insatiable avarice of Priests exacteth tribute of them, feigning that their souls are tormented and purified in the furnace of Purgatory? Is there not an unknown God worshipped among us, the God Maozim, as Daniel sayeth, whom all our fathers known not, which either is made of bread, or changed into bread? Would God men would now a days expend these things, and learn what a miserable case it is to want the light of truth. For whoso lacketh this light, are both ignorant themselves of all things in religion, 
Esay. 29. Math. 15.  and loose their labour before God, which neither can nor will be worshipped with man's traditions. Let us therefore hearken unto Paul and the Apostles, whom God ordained to teach the blind world, his true religion and worship.  
Furthermore, Paul so teacheth all these things in the second part of his sermon, 
2 Paul teacheth the true knowledge of God.  that therewith also he confuteth the errors of the gentiles, whereof sprung those errors, which yet bewitch the world. In the mean while, although he had to do with most subtle Philosophers and curious men, yet he disputeth not subtly of God's essence or nature (which God himself testifieth Exo. 33. is inscrutable) but describeth God by his works, teaching what we aught to believe of him, and how to worship him. God (saith he) that made the world and all things therein contained, seeing that he is Lord of heaven and earth. etc. It seemeth he speaketh this against the Epicures, which affirmed the world was from everlasting, or else that all things came together by concurrence and meeting of motes together, and that God had no care of worldly things. But Paul saith that God is the creator and lord of the world, and layeth this for an infallible ground of his doctrine, such as no man will deny, but he that is void of common reason. Herofhe gathereth that templary religion, was but a vain thing, 
The religion in Temples is a vain thing.  which was of such price and authority among the Grecians, that they hated the Persians', for none other cause more than for that they everywhere burned the temples in Greece, because they saw they served more for superstition than godliness. Thus reasoneth Paul. He that is Lord of all things, must needs be everywhere. But god as he is creator of all things, so is he Lord of all. Therefore he is present everywhere, and so by consequence, dwelleth not in Churches, which are builded with men's hands. But that which is said against the gentiles, which judged that religion stood in the beauty and furniture of Temples, and unto them tied the majesty, power, and grace of God, the same maketh against all those, which glorying in the honour of the true God, are yet drowned in the dotage of this error. When Solomon had bestowed great costs and treasure in building of a Temple, at length he saith unto God: Behold the heaven of heavens, is not able to contain thee, 
1. Reg. 8.  how much less this Church which I have builded? And God himself in Esay cap. 66. saith. Heaven is my seat, and the earth is my footstool, where therefore shall this house be that you will build for me? jeremy sharply reprehendeth the jews, 
jere. 7.  trusting in the religion of their Temple. Yea, Christ sayeth that true worshippers, are not tied unto certain and peculiar places, 
john. 4. Matth. 24.  but showeth us that they worship God everywhere in spirit and in truth. Here therefore are all pilgrimages taken away, in the which foolish men, of an heathenish error, suppose salvation chiefly to stand. And yet for all this, we utterly condemn not the use of Churches. For they serve for outward religion, which is necessary for the profession of faith, and for the nourishing of concord, and unity, while we resort thither to hear the word of God, that is to say, common prayers, and to have the sacraments ministered. Whereunto Temples must be so ordered that we must think it unlawful to pollute them with any kind of profane usages.  
But Paul continueth on in describing of God, 
God is not worshipped with sacrifices.  saying that God hath need of nothing. Whereupon he gathereth that he is not worshipped with hands, and that religion consists not in outward obsequys and duties of men. He proveth the Antecedent, in that he saith he giveth life and breath unto all men. By this argument he impugneth the vain affiance in priests, in whom our Ancestors reposed the chief part of religion. It seemeth Paul took his argument out of God's words, where he accuseth the Israelites, that thought he was worshipped and pleased with sacrifices. For he saith: I will take no Bullock out of thy house, 
Psal. 50.  nor he Goats out of thy folds. For all the beasts of the forest are mine, and so are the cattelles upon a thousand hills. I know all the fowls upon the mountains, and the wild beasts of the field are in my sight. If I be hungry, I will not tell thee. etc. But by this argument it appeareth all popish religion is condemned. For what else do they in that religion, but being deceived by wicked superstition, 
Esay. 63.  take from the poor, commended to us by Christ, the duties which they offer to Saints that have no need, yea, which know us not. Yea, the most of their oblations serve for Idols void of all senses, or for Priests, that live wanton and in riot. In the mean season superstition hath taken so deep root, that it is thought a less offence, to kill a man and rob him, than to take a piece of a veil from an Idol, or the altar, to cloth a poor body with. O manners, O times.  
But some man may say: If God be not worshipped by sacrifices, 
Wherefore Sacrifices served.  why did he appoint them for the people, by Moses and command them? Let us consider, there were two kinds of sacrifices. The one was expiatory for sins, so called, not for that sins could be purged by the blood of Oxen and Goats (for that Paul plainly denieth Heb. 10.) but for that they prefygured Christ, whom all the holy and godly men believed should dye for the sins of the world, at a time long before appointed. They taught us also, that we should slaughter and mortify all beastly affections, and bring a contrite heart before God, which David testifieth, 
Psal. 51.  is the acceptablest sacrifice that God requireth. Another kind of them was gratulatory, 
The sacrifices of christians.  or of thanks giving for benefits received. Yet all these for the more part, consisted in blood, because as yet the blood of Christ was not shed, wherewith only the father should be appeased. This blood therefore being shed, and the mystery of our redemption accomplished, there remained no more sacrifice expiatory or propitiatory for sins. For Christ his merit is sufficient, and there is no need of other sacrifice, as the Epistle to the Hebrues at large teacheth us. Yet Christians want not sacrifices, but yet unbloody, for since the blood of Christ was shed, there is no more use either of beasts blood or mannes, in the things pertaining to the ordinary honouring of God. 
Rom. 12.  For they make themselves lively sacrifices unto God. They offer prayers and thanks giving in the name of Christ. They bestow their goods and money, 
Math. 26.25 Heb. 13.  meat and clot, and such other duties upon the poor, whom Christ hath left in his place. They that duly fulfil these things, accomplish the Christian religion. Let us therefore hold fast Paul's saying, which affirmeth that God hath need of nothing, let us worship him in spirit and in truth, and bestow our temporal goods upon the poor, which are the lively Images of God, that our service may be acceptable unto God, through jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The. Cxviij. Homely.  AND hath made of one blood all Nations of men, for to devil on all the face of the earth, and hath assigned before, how long time, and also the ends of their habitation, that they should seek God, if they might feel and find him, though he be not far from every one of us. For in him we live, move, and have our being, as certain of your own poets said: for we are also his generation. Forasmuch then as we are the generation of God, we aught not to think that the godhead is like unto gold, silver or stone, graven by craft and imagination of man. 
THat that Paul sought both in all his sayings and doings, the same he chiefly performed in his sermon, made at Athens, even to bring his hearers from superstition and idolatry, to the true religion and knowledge of God. This was impossible to be done, except he should first confute the errors that blinded them. But because he would not be to long in his talk, he took the chief errors to confute, whereupon the residue depended. And yesterday he disputed against the vain affiance of Temples and sacrifices, teaching that God was not contained within Temples, because he was infinite, nor was not worshipped with sacrifices, because he had need of nothing. Which things he so handleth, that the same may serve to confute all those which at this day esteem religion according to the beauty or magnificence of Temples and oblations. But now he setteth upon the very head of impiety, that is to oblations. But now he setteth upon the very head of impiety, that is to say, feigned Gods, and images, & the worshipping of them, of the which he disputeth with great earnestness, declaring that it is to shameful and impudent an error, to change the majesty and glory of God immortal, into miserable men and dumb Images. And because he knew he had to do with those which were brought up in such superstition, whom it was a very hard matter to persuade, he heapeth a number of things together, to make the error seem the more heinous. And there is no doubt but Paul entreated of the matter at large, although Luke hath noted but the chief points thereof, we shall speak of them all in order.  
First, he declareth the beginning of man. 
The beginning of mankind teacheth the worship of one God.  God (saith he) of one blood made all mankind. For it is manifest, that all men, of what nation and degree soever they be, come of Adam. Whereto doth Paul allege this? We gather two things of these words, which make very much for the purpose we have in hand. The one is, that they which have but one maker and one beginning, aught not to be divided in sundry religions, but aught rather to join all their minds and studies together, to worship that one Creator. Therefore he nicketh the levity of the gentiles, which did not only worship one false God, but imagining there were divers and many gods, marvelously disagreed among themselves, in this one thing, and yet in this agreeing, that they altogether swerved from the way of the truth, Hereof aught a general doctrine to be learned, how they offend against the order of nature, which in religion bring in sects and division. For they are authors and occasions that men forget their beginning, and neglect their maker. Therefore this is a greater offence, than commonly men ween for. Would god this argument might take place among Christians, who professing one Creator, and one kind of beginning, and glorying in one jesus Christ the saviour of all men, do yet let themselves every day be divided in new sects, which pull them away from god their creator, and Christ their saviour. And truly it is to be pitied that the authority of this argument should be of less force now a days, among Christian men, than it was in times past, among the gentiles. The other thing that Paul gathereth of man's origine and beginning is, that gods neither can nor aught to be made of men, which was an error spread everywhere among the gentiles. For it was plain unto all men, that those sometimes had been men, whom they worshipped now as gods. For in Creta were kept jupiters' cradle, and Image. Delos was the Island of Apollo and Diana. The City of Thebae was renowned by reason that Bacchus and Hercules was born there. And Venus of the Country where she was born, was called Cypria, Marce, Thracius, Vulcan, Leninius, and Priapus, Lampsacenus. But Paul teacheth us, it is a foolish opinion, to believe that they are Gods, which in times past had been men, forasmuch as all mankind is come of one blood. But by this argument the worshipping of Saintes is overthrown, whom in the Popish religion it is more evident, are worshipped for Gods, than needeth any long demonstration. For prayers are made unto them, they are invocated and called on in men's distresses, temples and altars are dedicated to them, sacrifice is done unto them, holy days are appointed for them, and the glory of health recovered, is ascribed unto them. Howbeit, we know they were men, and such men as were subject to like infyrmities as we be, as Paul confessed before the people at Lystrae. Furthermore, all the Scripture testifieth that they were sinners. And the Apostles according to Christ's commandment, prayed, forgive us our trespasses. etc, aswell as we. Therefore it cannot be, that they are now become Gods, and governors of the world. Yet for all this, we despise them not, nor yet bereave them of the honour due to them, we acknowledge that they were singular instruments of God's grace, but we affirm they had this of the mere grace of God, as they everywhere confess themselves. Wherefore it should be an absurd thing for us, to stick to them, or depend upon them as Gods, and not rather after their doctrine and ensample, to trust only in God, through jesus Christ, whom the scripture hath set out unto us, to be our mediator. Surely we think the Saints can have no greater injury done unto them, than to have the glory of God which they most earnestly defended, ascribed to them. For they thought good to maintain his glory, yea, with the shedding of their own blood.  

The providence teacheth us that one God aught to be worshipped.  But let us return unto Paul which saith that men were not only made by God, but also placed by him to devil upon the earth. And lest any man might hereof infer Epicures opinion, and think that God had given them the earth to use at their pleasure, he declareth that all this cometh to pass by the eternal decree of God's providence. God (sayeth he) hath appointed the time and ends of their habitation, that is, God hath appointed to every nation and people their countries and borders, and hath ordained times and seasons, according to the decrees of his eternal providence, when men shall be born, and when they shall die. Therefore nothing cometh to pass on earth by chance, or without the providence of God. These things doth Paul allege to this end, to prove that all people aught to be occupied in honouring of one God, who hath given them all things for their behoof, and by whose providence they are governed and preserved. Thus he confuteth the common error of the gentiles, which had for every country a God to be their patron and defender. For the Athenians thought themselves in safety under the godhead of Pallas. Ephesus gloried that she had Diana for her defender. The people of Cyprus had choose Venus to be their Lady and governess. Carthage lived under the protection of juno. The Romans trusted in Mars their Progenitor and Precedent. Yea, so far went this superstition, that there was no house but had her peculiar and proper gods belonging to her. Which error gate in also among the Christians. For there was no City, but had taken to it some Saint or other, through whose defence it thought itself in safeguard. But Paul proveth that God is the distributer of all countries, and the only Precedent of all people, who being present everywhere, needeth no Substitute or Vicar to supply his room. Mark well by the way, how Paul attributeth unto God, not only prescience, but also providence, whereby he governeth all Countries and Nations, by whose ordinance whatsoever things that are done in the world, come to pass. On his beck dependeth the alteration and mutation of Realms, as all the Scripture declareth, but specially the Prophecies of Daniel, concerning the four Monarchies of the world. Upon the same providence depend private men's doings. For God (as David saith) taketh up the simple out of the dust, 
Psal. 113.  and setteth him with the Princes of his people. We have examples in Saul, David, jeroboam, Cyrus, Ottomanne, and infinite others, to let daily examples pass. Yea, God's providence abaseth itself down even unto things of small or no regard, while he careth for the birds of the air, 
Math. 6.10.  garnisheth the flowers of the field, and numbereth the hears of our head. Let us therefore bid them avaunt, that acknowledge in god, nothing but his prescience, and imagine that he is but an idle beholder of the things which are done in this world. Let us rather believe that all things are ordered and governed by his providence. For as this maketh much for the godly ordering of our life, so in adversity it bringeth no small comfort.  
These things being thus premised, he showeth to what end men were made, and had the earth given them to devil on, namely, 
The end of man's creation teacheth us the worship of God.  that they should seek the Lord. They seek the Lord, which are busily occupied in his vocation, and in the knowledge of him, searching what his will is, worshipping him only, and serving him from their hearts. And that this is the end whereunto man was ordained, all the Scripture testifieth. And surely it is good reason that they to whom god hath given a sovereign power over all other creatures, should again wholly give themselves unto him. Paul maketh mention hereof, to declare that they know not, to what end they were created, and that they were unworthy to devil on the earth, because they had forsaken the true God, and worshipped counterfeit gods and dumb images. In this place appeareth the wonderful corruption of mankind. For if we consider the end wherefore man was made, it shall appear he doth nothing less, than that he aught to do. It were our duty to seek God, in whom all kind of bliss and felicity is reposed. But the most part of men use rather to follow unstable riches, uncertain honours and filthy pleasures of this world. And then that will seem more religious than other, are given rather to the worshipping of Creatures, than of God, and to impudently go a whoring after them. And this perversity is so much the more intolerable, 
Esay. 1. jerem. 8.  because all other creatures do their duty most diligently, and man alone is most forgetful of the same.  
And lest the thing that God requireth, might seem to difficult and impossible for man to perform, Paul by a preoccupation, 
GOD is 〈◊〉 better by the creation of man, than by images.  cutteth away all kinds of objection. And saith, that if we seek after God, we shall find him even as if we felt him, meaning that he offereth himself everywhere to our senses, while by his visible works he revealeth to us his invisible power, wisdom, and goodness, as he showeth at large. Rom. 1. And surely there is no part of the world so abject, no creature so simple, but it setteth before our eyes the unspeakable power of God. This appeareth in the rude and ill-favoured clottes of earth, which yet have in them a marvelous force to bring forth fruit. The same we see in the alteration and intercourse of times, in the perpetual motions of heaven, in tempests, and in all other kind of heavenly influences. Yea, behold well but a little flower, and thou shalt be enforced to wonder at the infinite power, and singular wisdom of the maker. But because it would have been an endless labour, to have run through all the parcels of the world, and such is the blockishness of a number, that they are able to search nor find nothing that is without themselves, God insinuateth himself nearer into us, & is not far from any of us. For we live, move, and have our being in him, and be even of his generation and kin. For who will not confess, that he liveth by his power and mean, seeing by man's reason it cannot be compassed, how the infant liveth and is nourished in the mother's belly. Who doth not acknowledge the power of the Creator in the marvelous workmanship of man's body, in the proportion and agreement of members, in sense, moving, and the use of them? Who will deny that we have our being by his power, seeing we are beset round about with so many dangers, and yet escape them every day? Who perceiveth not certain tokens of godly seed in us, when he considereth the perpetual movings and operations of the soul, her immortality, and the whole dignity of man, whereby he passeth all other creatures? Therefore the dullness of man, that doth not acknowledge God, is inexcusable. It is also an absurdity and madness, to counterfeit dumb images of God, seeing we bear about us the lively image of God. That the Athenians might the better understand the same, and be also ashamed thereof, he citeth the testimony of Aratus the Poet, to declare that he preacheth no new doctrine, such as before time had not been herded, but such as the wise men in times past had learned even by nature's lore, and that they were very gross and barbarous that had suffered such natural notices and knowledges to be extinguished in them.  

God can not be expressed in any image  At length concluding the place, he thus infereth: forasmuch then as we are the generation of God, we must not think that the godhead is like unto gold, silver, or stone, graven by art or industry of man. He calleth us the generation of God, chiefly because of the image, after which we be made. For as yet, there was no place to speak of the adoption of the elect, before them, which yet understood not the principles of the knowledge of God. The meaning therefore is this. Where God would have his image to shine in man, the Lord and governor of all creatures, it were to gross an error, to forge a dumb image of him, out of any dead thing. For we cannot counterfeit man, as he is the Image of God, because his image is in the soul, whose form and nature, by man's art, can not be expressed nor shadowed. How much less then, can man express God, in any Image▪ He nameth first precious matter, gold and silver, showing that this is not able to represent the image of God. For how much soever it is esteemed among men, yet are they frail things and corruptible, but God is incorruptible and everlasting. Furthermore, he speaketh not of the forms and fashions, which man at his pleasure giveth unto God, but of the art and industry of man, as if he should say: Although the singularest artifycers and masters would lay all their heads together, yet are they not able to conceive in their minds, 
Esa. 40.44  much less to express in any matter or Image, the true Image of God. Hereof we gather, that the Images which are made of God, are very lies, because they are not able to perform that they promise'. But I pray you, what greater injury can be done unto God, than to make him which is eternal truth, like unto a lie? What is this else, but to make of God, the Devil, whom Christ calleth the father of lies? Not honest man would be contented to be represented, and made like unto a murderer or Ruffyan, & an honest Matron would much mislike to be pictured in the attire of an harlot. Shall we then be so bold, to adventure to represent God by lies? It is not without a cause that Lactantius, that eloquent writer, uttered this sentence, saying: there was no religion where any Images were. Would God they would well consider this gear, that now a days hold with Images, who in my judgement are not the lest cause that God sendeth in the Turks, to reform the world, seeing that Princes cannot abide to have Christendom purged of superstition and idolatry, by the doctrine of the Gospel. It is our parts to remember our beginning and dignity, to worship one God in jesus Christ our Redeemer: to whom be all power, honour, and glory, now and ever. Amen.   

The. Cxix. Homely.  AND the time of this ignorance God regarded not, but now biddeth all men everywhere repent, because he hath appointed a day, in the which he will judge the world with righteousness, by that man whom he hath appointed, and hath offered faith to all men, after that he had raised him from death. When they heard of the resurrection from death, some mocked, and other said, we will hear thee again of this matter. So Paul departed from among them. Howbeit certain men clave unto him and believed, among whom was Dionysius a senator, and a woman named Damiris, and other with them. 
WE have heard the first part of Paul's sermon, wherein he hath most diligently confuted the errors of the gentiles, teaching that God is neither included within Temples, nor worshipped with sacrifices, with great and fervent zeal, inveighed he against the feigned Gods and Images of the heathen, plainly admonishing them that they transgressed the order of nature that worshipped them, and that they were unmindful both of the end and dignity that they were made for. Now let us listen to the later part of his sermon, wherein he exhorteth them to repentance in Christ, namely that they should convert and turn from their impiety and false worship of gods unto the true God. In which place because of the Epicures which laughed at all kind of religion, he most earnestly urged the mention of the last judgement. We will declare each thing in that order that Paul uttereth it.  
First he answereth a question, used to be moved in all ages, 
1 An answer to them that allege the ignorance of their forefathers for their errors.  and is at these days, everywhere objected, when the truth is preached: that is to say, why God hath suffered the world, so many years to be seduced. And whether it be likely, now at the length, that the truth is disclosed, to a few people of no name and estimation? But Paul answereth these demands briefly, how that God hath hitherto winked at the times of ignorance, not because he delighteth in ignorance, but because so it seemed good unto him, which appointeth all things according to his just judgement: and that the world could not choose but err, as long as God hide the light of his truth, because men of themselves, have no feeling or understanding of God. And where he saith that the truth hidden from the world before times, is now revealed, he declareth, that henceforth ignorance shall not be excused. It is very worthy to be noted, how Paul alleging Gods doing simply and barely, moveth no disputation at all, concerning the causes why God suffered the world so long to err. We must also follow this track of modesty, that we wade not to deep in searching out the ●au●es of God's judgements, or that we charge not him with the cause of our ungodliness. For it is evident, that he can do no man wrong, because we all long sithence had deserved eternal damnation, and be born the children of wrath. It is also evident that he governeth all things by just judgement. And Paul in another place, speaking of the revelation of the Gospel, saith, it is a mystery hidden from the beginning of the world. 
Rom. 16.  Christ teacheth the same, 
Math. 13.  saying, that the mysteries of the kingdom of heaven, are not revealed to every one. It is therefore a folly, and to malapert and wicked an offence, to call gods doings to the controlment of man's reason, seeing he requireth of us obedience of faith, and seeing nothing so well becometh the children of God, as to frame themselves unto his will, which appeareth in his word and works. Furthermore, Paul in this place expresseth the end of the preaching of the gospel, forasmuch as he saith, it is declared to every man, for that they should repent. Therefore it is not enough to have herded or learned the gospel, but it behoveth us to repent us of our errors, & other vices. The order and course of the whole story of the gospel teacheth us the same. john the Baptist beginneth with the doctrine of repentance. Then after him Christ crieth, Repent you, for the kingdom of heaven is at hand. The Apostles preach likewise by his commandment. And in the last of Luke's gospel, he prescribeth the same order of teaching, that first repentance should be preached in his name, and then forgiveness of sins. Which order, all this book, and their Epistles do sufficiently testify, they diligently observed. Therefore they falsely and to impudently call themselves Gospelers, which hold on in their former errors, and licentiously follow vice, and will not suffer the Ministers to reprove their manners; which is as though a man should desire of the Physician to maintain his health, but yet would not have him withstand sicknesses, and apply thereto convenient diet and remedies. We are taught moreover, that no man is excused before God, either through ignorance of his Predecessors, or times passed. For that our ancestors erred in the ages passed, was through the just judgement of God, which dissembled and bore with their errors. But when he revealeth his will, it is certain he will no longer bear with their error, but requireth repentance of all men. Which thing whoso performeth not, are contemners of the grace offered, and therefore deserve most grievous punishments. This thing should they well observe, that under the plausible pretence of forefathers, and ancient superstitiousness, persecute the Gospel with fire and sword. But they shall never escape the judgement of God, whereof Paul reasoneth in this present place.  
For he allegeth the cause wherefore God now revealeth his word unto the gentiles, 
2 He urgeth repentance by terror of the last judgement.  saying: for he hath appointed a day, in the which he will judge the world with righteousness. etc. Thus he layeth before their eyes, the ancient usage of God, which never punisheth any sinners, but such as are abundantly told and warned before. For he can do nothing, but he first revealeth the same unto his servants the Prophets. 
Amos. 3  We have every where examples not only in the scriptures, but also in the stories of the gentiles, so that we need not here to stand long in rehearsal of them. It is better for us to consider the order of the last judgement, which Paul briefly and plainly toucheth. first because of Epicures, & their sectaries, he declareth that God hath appointed a day of judgement, because none should hickscornelyke deride the mention thereof, 
2. Pet. 2.  which thing Peter teacheth us certain ●o●kers should do. And that that Paul saith, the whole consent of scripture proveth. Hereunto appertain the things spoken in the last chapter of Daniel. Which Christ also so often inculcateth. 
john. 15. Math. 16.24.25. 2. Cor. 5. Rom. 14.  And as it is said in an other place, we must also come before the judgement seat of Christ. This doth the justice of God plainly require, which could by no means stand, if that judgement were not where every man shall receive condign reward according to his works. For in this world we see for the most part, that the godly are afflicted without any renumeration, and the wicked rage and riot without check. Then he declareth who they be that shall be thus judged, naming all the world, which we in the articles of our faith express, by the quick and the dead. Therefore none shall escape that day, but as we said before, we shall all come before the judgement seat of God. For there is no respect of people with God, neither can any man blear his eyes. This thing aught to make great men which are puffed up in worldly pride, mindful of modesty and humility. thirdly, he declareth the manner and fashion of the judgement, saying he shall judge with righteousness. Therefore there shall be no place for colours or pretences, but they that have sinned under the law, shall bear the sentence of the law, and they that have sinned without law, 
Rom. 2.  shall be condemned without law. And every man shall receive according to that he hath done in his body. This aught we to remember, when the enticements of sin, 
2. Cor. 5.  and the flesh creep upon us, which pull us from doing our duty: when also the glory and riches of this world provoketh us to sin. For what shall man give for the redemption of his life, in that day, when the most severe judge shall pronounce sentence, according to the tenor of justice. Finally, 
Math. 16.  he defineth the judge, by whom God shall judge the world, ver●ly by the man whom he hath ordained. So he calleth Christ, because of his humane nature, meaning to use the more tolerable name among the unbelieving, to the end he might come by little and little to speak of the mysteries of Christ. It is not without a cause that the scripture everywhere declares that Christ shall be our judge. For this maketh very much for the comfort of the godly, when they hear he shall be their judge, who they know is their Saviour and Bishop. For hereof they gather, that he shall rather be a revenger than a judge for them, as job calleth him. 
Cap. 19  And they are not afraid of the sentence of damnation at his hand, whom they believe was offered on the cross for them. Again to the wicked it is a great terror, when they think he shall come to be their judge, whom they have wickedly contemned. For they shall look upon him whom they pierced, 
Zach. 12. john. 19 Psal. 2.  and to their perpetual hindrance and loss, shall be constrained to abide his judgement, whom they would not acknowledge to be their redeemer.  
Now because Paul hath made mention of Christ, he beginneth to entreat of his mysteries, 
3 He preacheth Christ.  in which treatise no man may doubt but he was more prolix and diligent, then is here mentioned. Luke noteth the chief points only, which abundantly declare what Paul's oration and doctrine was. They are three in number. First he saith he was predestinate or appointed of God, from everlasting, as is elsewhere said. 
1. Pet. 1.  This appeareth by the promises which declare he was ordained to be the saviour of mankind, even from the very beginning. Hereof we gather (as Paul otherwheres teacheth) that salvation cometh of grace, without any our desert. 
Ephes. 1  For what man is there which can brag that he hath deserved from everlasting, that the son of God should be appointed, to be his saviour? Secondly he saith, that God in Christ hath performed his promise unto all men, meaning that in him the promises, figures, and prophecies, wherein long agone salvation was comprised, are fulfilled, whereunto Christ being ready to yield up the ghost, had a respect, and said, It is finished or performed. And after his resurrection he showed that so it behoved things should be performed, that the Scriptures might be fulfilled which are written in Moses, 
Luc. 24.  the Prophets and Psalms. Where upon we gather, that they all foully err, which show any new or other way of salvation, than in Christ. For what else do they, but reprove God and Christ of lying? See touching this point. 1. john. 5. He that believeth not God, maketh him a liar. etc. Thirdly, he maketh mention of Christ's resurrection, meaning thereby to prove, that he is the God and judge of all men. The which argument he useth also. Rom. 1. Under this also he comprehendeth all the whole business of our redemption. For if he rose again, surely he died. and died (as is said elsewhere) for our sins, 
Rom. 4.  but was raised again for our justification. But because we have oftentimes discoursed of these points, and have occasion everywhere to entreat more of the same, these few shall suffice for this present.  

The effect of the doctrine of Christ among the Athenians.  Now remaineth the effect of this doctrine, which was divers and variable, according to the diversity of the hearers. For some at the first mention of the resurrection, did mock and scoff at it, namely, they of Epicures sect, whereof there are great numbers in these days. Other somewhat better than these desired to hear him dispute again touching this point, thereby declaring they had somewhat tasted of the truth. There are again other some, whose hearts God had illuminated by his spirit, to believe, & openly to join themselves unto Paul. So everywhere is fulfilled the saying of Paul, that the Gospel is to some the savour of death unto death, and to other some the savour of life unto life. Among those that believed, is Dyonisius accounted a man of great dignity, as who was one of the number of the judges called Areopagitae. Also Damaris, a woman by all likelihood, of great dignity and estimation, because mention is made of her by name. Wherefore the gospel is never preached without some fruit or profit: and although but a few believe at the first, yet great and famous congregations grow of small beginnings, as histories declare, came to pass at Athens. It is our duties not to be offended at the paucity or small number of believers, but to embrace with thankful minds the gospel of salvation, that it may bring forth in us worthy fruits, and that we may attain unto salvation through the promises thereof, by jesus Christ our Lord: to whom be praise, honour, power, and glory, for ever. Amen.    

The xviij chapter upon the Acts of the Apostles.  

The. Cxx. Homely.  AFTER this, Paul departed from Athens, and came to Corinthus, and found a certain jew named Aquilas, born in Pontus, lately come from Italy with his wife Priscilla, because that the Emperor Claudius had commanded all jews to departed from Rome, and he drew unto them, because he was of the same craft, he abode with them and wrought. Their craft was to make tents. And he preached in the synagogue every Sabbath day, and exhorted the jews and the gentiles. When Sylas and Timotheus were come from Macedonia, Paul was constrained by the spirit to testify to the jews, that jesus was very Christ. 
THe Evangelist Luke in the chapter that went before, showed us how Athens was converted, a very notable city, both by reason of the school of wisdom therein, and also because of the manifold fame of their religion. Then next unto this he handsomely joineth the history of the conversion of Corinth unto Christ, a most rich & a most corrupt City, in which history the power of the spirit of Christ, and the efficacy of the gospel, so brightly and wonderfully shined, that Paul called the Church of Corinth the seal of his Apostleship. 
1. Cor. 9  For as Corinth aswell by reason of hi● situation between two seas, was very rich and famous, 
What manner of City Corinth was.  as also for merchandyzes and traffic there used, so the baits, entycementes, and number of merchants, resorting thither from all parts and coasts, infected the same with most corrupt manners, insomuch that the riotousness thereof was now noted in public proverbs. 
Corinthiari ut graecari. etc.  For when men would speak of people given to great riot and sensuality, they would say they played the Corinthians. And this was a common saying in all people's mouths. Every man may not come unto Corinth. Among other vices, there whoredom chiefly reigned, whereunto they were so given, that in Venus' Temple they had about a thousand Damosels and Nuns for that purpose: and afterward even among them that had professed Christ, there was one which unlawfully kept company with his stepmother, until by Paul's censure and appointment he was excommunicated. Into this City cometh Paul when he went from Athens, and that not without the ordinance of God, as the end and success declared. For the Lord which did vouchsafe to save his elect out of the pump of sinfulness, by the preaching of the gospel, had there a great many of people. Moreover, this City giveth us an ensample both of the goodness of God toward sinners, and also of the virtue or power of the Gospel. For if a man would compare the abject and base estate of Paul, being but a stranger and unknown with the indurate custom of sin, with the glorious show of riches, with the abundance of delights, with the entycements of pleasures on every side, and with the pomp and pride of merchants, his attempt shall then seem altogether ridiculous, which would go about to reform both their life and religion at once. But the thing that seemed ridiculous in the judgement of the flesh, wanted not a most prosperous success given by the Lord. For within an year and a half, by the preaching of the Gospel, the spirit of Christ therewith working, Paul set a new face upon this City, and universally reform it: a thing which no lawmaker, of how great authority so ever he had been, could have been able to have persuaded them, so that it is not without a cause that Paul rejoiceth so much for the converting of this City, considering he no where found a more effectual working of the Gospel, than there. Which also seemeth to me, to be the cause that Luke is so diligent in describing this history, insomuch that he prosecuteth at large the lest circumstances thereof. Which thing in other places, either he utterly letteth pass, or else only toucheth them lightly, as it were by the way. This thing aught to stir up also our diligent attention, to consider the same.  
First and foremost he maketh mention of the place where Paul hosted, in the finding out whereof, 
Aquilas is Paul's host.  I suppose, Paul used some great circumspection, because Christ gave the Apostles a peculiar commandment, touching the providing them of commodious and fit hosts. Paul therefore found an host, called Aquilas, which was a jew, born in Pontus, who not long before, by reason of Claudius the Emperor's proclamation, with his wife Priscilla, was fain to departed from Rome, & to come unto Corinth. For at that time the state of the jews was very miserable, because the vengeance of God followed them, being imbrued with the blood of the son of god in all places. It came to pass further also, that they which denied Christ to be their saviour, were fain every day to seek them new saviours, and to make new stirs and uproars, so that all men worthily hated them. Aquilas therefore being violently carried with the common calamity of the whole Nation, is also banished, yet not without the providence of GOD, which prepared Paul a lodging with him among the Corinthians, and used his help in laying the foundation of a most famous Church. Thus cometh it oftentimes to pass, that the thing which at the first seemed to us very grievous and intolerable, is yet at length the cause of great commodity & profit. Therefore Paul for divers occasions taketh up his lodging with this man. For besides that he was well instructed in the faith, his fortune was to be banished with others, made him the more gentle unto strangers, whom they that devil and live all their life at home, for the most part contemn. Furthermore, being of the same occupation that Paul was, that is to say, a sour or maker of tents, which in those days were made of hides and skins, it was very commodious for the Apostle to devil with him, because he might by the same trade help to get his living. It shall be good to consider yet diligently both Aquilas and Paul's person. Aquilas giveth us a notable example both of faith and charity. For being a man of handicraft, and banished, 
Aquilas is an ensample of faith and charity.  he receiveth the Minister of Christ to harbour in a strange City, by his example reproving the richer sort of dishonesty and shame, which made so little account of strangers in their own dwellings, yea, it appeareth by other places, that his hospitality was so great, 
1. Cor. 16. Rom. 16.  that he had a Church or Congregation in his house. Let them therefore be ashamed of their inhumanity and filthy niggardenesse, which abounding in riches and peace, have no compassion on the banished for Christ's sake. These shall one day learn to their great grief, what the sorrows of banishment are, and what an heap of cares persecution bringeth with it. But they which being inflamed with the love of Christ, make much of his servants, and take them in, shall find the Lord a most thankful recompencer, who promiseth him a worthy reward, 
Math. 10.  that giveth but a cup of cold water to any one of his Disciples. He shall at the last day take whatsoever is done for any of his members as done unto himself. Likewise in Paul are notable and singular virtues to be seen. For this is an argument of constant faith, that he is not so offended at his course lodging, that he would therefore forsake Corinth. For he knew that God used to choose the despised things of this world, with the which to set forth his kingdom to the confusion of them, which seem in their own conceit, excellent and singular. Again, he exerciseth love and equity, 
Paul getteth his living with the labour of his hands.  in that he sitteth not idle in Aquilas house, but layeth his hands to work, and getteth his living honestly. Which example, as it is worthy of singular commendation, so do they naughtily apply it, which by the same exact of all Ministers, to labour with their hands, as though it were not meet for them, to live of the ministry of the word. For Paul laboured not, because he thought it unlawful for any to live of the stipend of the Church, but for that there was yet no church at Corinth gathered, of whose stipend he was able to live. In the mean season, he thought he would not burden those first fruits of a Church, gathered in Aquilas house, whose substance and goods were no● very great. Afterwards, when the congregation was grown to a full Church, he would not use his right and liberty, by reason of the slanderous reports of certain false teachers, which said that he and such as he was, lay in wait to enrich themselves by other men's goods, and therefore they taught for nought. For this cause would Paul in no case be inferior to these fellows, thinking it better for a season to want his duty, than by to hasty calling therefore to bring the Gospel in suspicion. Yet he saith he rob other Congregations, to preach unto the Corinthians freely. 
2. Cor. 11. Philip. 4.  And he confesseth that the Philippians relieved him with money which they sent him. By this example of Paul our masking bishops are reproved, who living in riot like Persians' upon the goods of the Church, do no service to the Church at all. And not these only, but certain belly Gods also that glory in the name of the Gospel, and yet are given altogether unto covetousness, shamefully forsaking the Churches, where they might by their service do much good, for a little lucre and advantage sake of some greater stipend and wages. Both these sorts shall one day feel the judgement of God, which will not suffer his Church to be so slenderly regarded, for nought.  

Paul preacheth at Corinth.  But because Paul came not to Corinth to the end to sow Tents, but to set out the kingdom of Christ, it is also declared, which way he did the same. After his accustomed manner, he frequented the Church on the sabbath days. And first he prudently moderated his doctrine, handling it according to the capacity of his hearers, as he otherwheres confesseth, saying, 
1. Cor. 3.  he fed them with milk, because as yet they could not away with stronger meat. This order Luke expresseth, by this word persuading, to declare that he did creep, as it were within his hearers, for fear of offending them at the beginning. And verily it is to be thought that he proceeded in that order, that he used at other times. He knew the jews were led with a preposterous zeal of their law, and that they sought salvation and justification in the works thereof. He taught therefore, that all men were sinners, and that they were not able of themselves to satisfy the law. Thereby it was easily to be gathered, that an other must be sought for, by whose merit men might be saved. Which was a most commodious way, to come unto the mysteries of Christ. Let all Ministers of the word of God, and his Church imitate this example of Paul, lest while they have no consideration of their hearers, speaking all things in a confused order, they drive them from the kingdom of Christ, whom they might win, using the matter modestly and prudently. Surely he requireth such a Minister of the word, 
2. Tim. 2.  as can break or divide the word of truth, in due order and rightly. And Christ requireth of him not only trustiness, but also prudency. But lest any man might think, that Paul fed them still with milk, Luke writeth that at length, upon occasion offered, he more earnestly handled Christ's cause. For when Silas and Timotheus were come out of Macedonia, he began to pull all his wits together, either for that he herded the Gospel had good success among the Macedonians, or else for that he was troubled in his mind with the miserable case and blindness of so famous a City. For whose heart would not be moved, to see so notable a City running headlong into her own mischief and destruction, and to see the ignorance of such a sort of men so miserably deceiving themselves? Surely what ever that constraint of Paul was, it is certain, that he began more earnestly to be incensed by the holy ghost, and to preach and testify to the jews more openly, that jesus the son of Marie, was the Messiah and Christ, that is, the saviour of the world, that was promised, by whose only merit, we are delivered from the curse of the law, from sin, and from death. Thus let Ministers prepare them away prudently, that at length they may wax fervent in setting forth Christ and maintaining his doctrine, that they cloak not their fearfulness with the pretence of modesty. 
Christ is the chief point of the Apostles doctrine  Again, it appeareth that Christ is the chief mark and Butt of the Apostles doctrine, whose witnesses they were choose to be. Peter in the Sermons that are before go hath taught us, that in him only is all our salvation contained. Paul afterward writing to the Corinthians, confesseth that he knoweth nothing but jesus Christ, and him crucified. john sayeth that whatsoever is written by the Euaungelistes, serveth to this end, that we should believe that jesus is Christ, & by belief, attain to life everlasting, we must therefore be contented with the same. For it is not lawful for any man, to challenge to himself any more knowledge of salvation, than the Apostles did, which had Christ to their schoolmaster, and his most faithful spirit for their counsellor. Wherefore let us all know Christ only, which is our king and only priest, who dying for our sins, and rising again for our justification, hath redeemed us, and made us kings and priests to his father. To him be praise, honour, power, and glory, for ever. Amen.   

The. Cxxj. Homely.  AND when they said contrary and blasphemed, he shook his raiment and said unto them: your blood be upon your own heads: from henceforth will I go blameless unto the gentiles. And he departed thence, and entered into the house of a certain man called justus, a worshipper of God, whose house joined hard to the synagogue. Howbeit, one Crispus the chief Ruler of the synagogue, believed on the Lord, with all his household, and many of the Corinthians, when they gave audience, believed and were baptized. Then spoke the Lord to Paul in the night by a vision, be not afraid, but speak: for I am with thee, and no man shall invade thee, that shall hurt thee, for I have much people in this City. And he continued there a year, and six Months, and taught them the word of God. 
OUr Saviour jesus Christ many times testified, that the chief cause why he came into the world was to save sinners. The Apostles being mindful hereof, used to preach the doctrine of salvation unto notable sinners, and to bring them into the fellowship of Christ and his Church. So behoved it to be in the beginning, because none should think Christ's merit could be overcome by any heinousness of our sins, or should begin to despair of their salvation in him. This same may notably be seen in the conversion of Corinthe. For we herded erewhile, that it was a most naughty and corrupt City. Yet is Paul sent thither, to deliver them by the preaching of the Gospel, from the brink of destruction. And first according to his usual manner, he offereth salvation unto the jews, who yet of all others had deserved that God should not regard them. Who therefore will despair of God's mercy, who so earnestly sought the salvation of so hateful a people? Let us here mark how the incurable impiety of this people wrestled here also against the long suffering of God, Christ our Saviour overcoming and triumphing in the middle of this stir and business.  
For it is written that the jews gainsaid Paul, 
The jews withstand Paul bearing witness unto Christ.  plainly bearing witness unto Christ, and at length railed at him and blasphemed his doctrine. That this was their common usage, we have now learned by many examples. This wickedness of there's is horrible, if we consider either what they were in times passed, or expend the rage of evil speaking, that they use against Christ yet to this day. For who would not fear the horror of God's justice, seeing he perceiveth no Nation these many hundredth years, such miserable vessels of his wrath, as they which sometime were called the first begotten of God, the choose stock, and Priestly kingdom of God? It is very worthy to be noted, that they now at length, contrary and gainsay Paul, when he most plainly beginneth to bear witness unto Christ, where as before this, they had heard him entreat of the law, and certain other points certain sabbath days together, very willingly. For this that was done at Corinth, we see cometh to pass now a days everywhere. They are after a sort born withal, that can nick manifest abuses and errors a far of, as many used to do in the time of Papistry. But assoon as Christ is urged, and his glory plainly and manifestly defended, then become they stark mad, which before seemed very modest. The cause of this evil is, for that without the preaching of Christ all other reprehensions are but cold, and are of no more weight than the taulkes of Philosophers, who we may read disputed with great show of learning, touching the studies of virtue, and the miserable condition of vices. But Christ entering into the hearts of men, cutteth away even to the quick, all corruption aswell of religion, as of manners and living, and therefore the consequences that necessarily follow of this doctrine, seem to the world intolerable. For of this doctrine followeth utterly the fall of buying and selling of holiness. Hereby is the brightness of man's righteousness clean put out, and all affiance in our own merits quite overthrown. The same reproveth our corrupt manners, and exacteth of us no counterfeit or pagiantlyke repentance, but a sincere and perfit, such as neither the corruption of our flesh, can abide, nor man's power perform. It seemeth tolerable enough unto the world, to reprove an adulterer, a soldier, an usurer, a drunkard, and to let him alone in the Church, if he be purged with a frivolous satisfaction, although he follow still the same trade of life. But if a man thunder out the sentence of damnation against him, by the voice of the Gospel, and exclude him out of the kingdom of God, because he will not repent, this they think to be a thing intolerable. This is an evident proof of our corruption, and that they are in deed the enemies of God, that purposely run on in sin, and will not be corrected by the word of God. For who will not think him to be the enemy of God, who despiseth the son of God in comparison of his abominable sinfulness? Again, let us observe the manner of speech, that Luke useth: They spoke against him (saith he) and blasphemed. The first degree of ungodliness, is to speak against the word of God. 
Degrees of ungodliness.  This because many do of ignorance, their error at the first may be winked at. But he that is so led with naughty and evil affection, to speak against the truth revealed, being not contented with this first degree or step, they commonly turn them unto railing. What these railings and slanders were, that the jews used against Paul, we may gather of those things which we heard before in the uj. xuj. and xvij Chapters. By example of these things, we learn that we must resist things at the beginning, lest being led at the first with naughty desires, we fear not to speak against the word of God, and so at length through contention fall to blaspheme it. And so little by little entangle ourselves in that horrible sin against the holy ghost, and at the last driven and carried with gyantlyke audacity, fight against God, the end whereof shall be none other, but the miserable and everlasting destruction of the soul. We have everywhere examples hereof.  
But what doth Paul now? Goeth he from Corinth, 
Paul shaketh of the dust against the jews.  because of these obstinate jews, so that the wickedness of a few people is the hindrance of all? No. But rather bidding these froward and wicked people adieu, he turneth him to the gentiles. And lest he might seem to do any thing of heat, or passion of mind, he diligently observeth the trade prescribed of Christ. First he shaketh his garments, as we declared he did at Antioch, in the xiij Chap. where may be seen what is to be learned what this ceremony or doing means. Next, he threateneth them with punishment, declaring that they perished through their own default, saying: your blood be upon your own head: from hence I will go blameless unto the gentiles. He alludeth unto the words of God written in Ezechiel, cap. 3. and .33. after this sort: Thou son of man, I have made thee a watchman over the house of Israel, that whereas thou hearest any thing out of my mouth, thou may est warn them on my behalf: If I say unto the wicked, thou wicked, thou shalt surely dye, and thou givest him not warning that he may beware of his ungodly way, then shall the wicked die in his own sin, but his blood will I require of thy hand. Nevertheless, if thou warn the wicked of his way, to turn from it, whereas he yet will not be turned from it, then shall he dye, because of his sin, but thou hast delivered thy soul. Unto these words I say, Paul alluded, saying: I have done my duty, and set before you jesus Christ the only author of salvation: but because you reject him, you are culpable of your own perdition, and I being in no fault thereof, will get me to the gentiles. Thus he threateneth them the same that Christ doth, where he saith unto the Scribes: 
Math. 21.  The kingdom of God shall be taken from you, and given to a Nation that shall bring forth the fruits thereof. And this that is said unto the jews, let all contemners of the Gospel think said unto them. For where through the Gospel God offereth us a remedy against destruction, they must needs perish through the just judgement of God, which wickedly despise the same. In the mean season, Paul's doing teacheth us, that Ministers of the word are then blameless, when they have faithfully fulfilled their duty toward sinners, by teaching, rebuking, and exhorting them? But if they be dumb dogs, such as Esay describeth. cap. 56. than shall the blood of those that perish be required of them, that is to say, God shall make them guilty of all that blood that is shed through their negligence. But the Scripture everywhere setteth out the horrible guiltiness of blood. See Genes. 9 Numer. 35. Psal. 51. etc. We see therefore it is not without a cause that the Prophets and Apostles use such vehemency of zeal in their teaching. Paul having a regard hereunto said: Woe unto me if I preach not. And Amos saith in the third Chapter: When a Lion roareth, who will not be afraid? Seeing then that the Lord God himself speaketh, who will not prophecy? Finally, Paul goeth into one justus house, not for that he hated Aquilas, but for the more credit of his protestation. For it seemeth that this justus was a gentle, except we shall think Paul was fantastical, which would forsake a believing jews house, to go into an other jews house. Yea, his words signify as much, from henceforth I will go unto the gentiles. Yet there appeareth in Paul a fervent good will toward his own Nation. For although he chose him a gentle to be his host, yet his desire is, to devil nigh unto the synagogue, because he would want no occasion to win the jews. Let all Ministers follow this example. For where they are called Pastors and fathers, it becometh them to bear such affection toward those that perish, as shepherds do toward their stray sheep, and as fathers do toward their untoward children. Such affection declareth Christ, when he wept looking on jerusalem, and bewailed the destruction that should come upon her by the just judgement of God. 
Luc. 19   
But Paul's industry and travail was not in vain. For of the jews, Crispus the Precedent of the synagogue, 
The conversion of Crispus and the Corinthians  was won to the belief in Christ, whom Paul writeth that he baptised in the first Epistle to the Corinthians, the first Chapter. Also many of the Corinthians believed, who not long before, seemed to be drowned in sin and perdition. And it may be thought by their baptism, that they did not feign a faith, but that they openly and plainly protested the same. Therefore they want not the blessing of God that labour faithfully in their vocation, neither can the unbelief and frowardness of others frustrate the promise of God, as Paul in other places teacheth. Rom. 2. As many as find they have grievous and incurable enemies, may here fetch comfort. Moreover, a notable place followeth, which teacheth us that Paul in this business was comforted by God: where first Paul's person is to be considered, than God who strengthened him with consolation.  

Paul is tempted with fear.  It appeareth by this consolation that God gave Paul, that as a man, he was afraid. And he saw every day before his face, many things to 'cause him to fear. For he well knew the incurable rage of the jews against Christ's doctrine. The remembrance of the dangers he had been in by their means was fresh in his memory. And such corruption of the city as was daily noted in common proverbs, gave him small hope of doing any good there. Besides, the crafts of false brethren and teachers, of whom he oftentimes complaineth in his Epistles. Yea, he plainly confesseth that he was at Corinth in much fear and trembling. 
1. Cor. 2.  And as far as we can gather by the word of God, Paul was minded to leave the City, seeing he had so little hope to do any good there. We learn by this example, that even the servants of God also are subject unto affections, and that otherwhiles they are so afraid, that they forget their duty. For this that Paul suffered at Corinth, divers other found true to their greater ruin. Abraham the father of the believing, after he had forsaken his native Country, and showed a notable proof of his faith, being overcome with fear, stained his good name with a fowl lie, and brought his wife into great peril and danger. jacob having so oftentimes found God his aider and helper, is afraid to go meet his brother Esau. Moses fearing the tyranny of Pharaoh, flieth into Madian. and scarce would return again into Egypt at God's calling. joshua a valiant warrior, discomfyted with one overthrow of his people, declareth the fear he had conceived in his mind, by unmanly weeping and mourning. We read how David which being but a stripling, overcame Goliath, after he was a man grown, and had got many victories, feared oftentimes the threats and attempts of Saul. Helias whom neither the sight and tyranny of Achab, nor fury of the people, could withhold from kill the Priests of Baal, being afraid at the threats of one syllye woman, which was jesabel, took him to his heels, and desired god he might die. What shall I speak of Peter, who being not afraid of a company of harnessed men, was quite dismayed at the word of one simple wench, and denied Christ? Many like examples might be rehearsed, which we repeat not, to the end to detect the infyrmities and falls of holy men, but because the consideration of them serveth not a little for our instruction. For both we know our own infirmity thereby, the knowledge whereof maketh us not to trust to much in ourself, and we are admonished of charity, that we rashly condemn not men, which otherwise have deserved well, if they seem to do otherwise than becometh them. For God will have the tokens of common imperfection, appear even in them also, that we be not to much addicted unto them, and so forget the grace of God, which by them had wrought singular works. In the mean season we must help them with our prayers, that either they may beware they fall not, or else that they may by God's grace speedily rise again. For this duty did Christ use towards his Disciples, as the Gospel declareth. Luc. 22. john. 17.  
But let us consider God's person, which by and by comforteth him being in this fear, 
The diligence of God in comforting those that be his.  although there is no mention made that he did call upon God therefore. For God doth not only hear them, which open their desire of mind by crying, but he seethe the secret sobs and groanings of the heart, and helpeth & comforteth them. And so is it very needful he should, because often times it cometh to pass, that we are so compassed on every side with adversity, that we are not able in words to declare the desire of our hearts. Then is fulfilled that that God promises by his Prophet Esay. cap 65. It shall come to pass, that or ever they call, I shall answer them, while they are yet but thinking how to speak, I shall hear them. So the Lord speaketh to Moses standing by the red sea: why criest thou? Yet we read of no word he spoke. This is a great argument of the goodness of God. For as God knoweth whereof we have need, so he useth to help us in season and time, and although he sendeth us temptations, to teach us our infirmity, and to inflame us the more unto godliness, yet he tempereth the same with comfort, that we be not utterly swallowed up of sorrow. Let no man therefore despair to soon, seeing God hath infinite means, whereby to comfort and help us. And here in this place he thought good to use both vision and Oracle, both which were very needful, because Paul had no man to comfort him, and saw many causes which might make him think that so corrupt a City had no regard of God. The words that God here spoke, contain in them three points, of every whereof, we will entreat orderly.  
First, he taketh away the cause of all this evil, where he biddeth him, 
Fear is forbidden.  not to fear. This kind of precept is often times mentioned in the scripture. For so saith god unto Moses, 
Deut. 3  being dismayed at the meeting of the king of Basan. To joshua also being ready to join battle with the five kings, it was said: Be not afraid of them. 
joshua. 10.  And the Lord saith unto jeremy when he called him to the office of a Preacher, Be not afraid of their faces. etc. Christ also biddeth the Apostles, that they should not fear those which killed the body, but could not hurt the soul. I omit divers places of this sort. 
Math. 10.  The cause why God so oftentimes forbiddeth his servants to fear, is for that there is nothing of more efficacy to pull men from doing their duty than fear. For assoon as fear is once conceived in the heart, the light of reason is so blemished, that it cannot see what is needful to be done, and no devices or counsels are more uncertain, than such, as people in fear and perplexity take in hand. And if they stand thoroughly in fear, then maketh it men shameless also, so that for fear of loss of life or goods, they commit most mischievous acts, and many times they incur a greater danger, for the avoiding of a peril present. Because this thing falls upon private men, how much more necessary is it that men in public office should be bold and void of fear? For if these men offend, it is not against themself only, but against other also, whom God hath committed unto their charge. 
Exod. 18.  Which was the cause that the wise man jethro required boldness of mind in judges. Therefore God did very aptly make his beginning of comfort in this place.  

Ministers must speak, and not hold their peace.  In the second part he commandeth him what to do. Speak (saith he) and hold not thy peace. Here no man must think that God used any superfluity of words. He joineth these two together, because many times divers speak, and yet hold their peace, while they speak such things as they think no man will be offended with, and in the mean while keep silence of such things which they aught by God's commandment to speak. The meaning therefore of the commandment is, that he should preach the gospel plainly, and dissemble or keep close none of the things contained in the same, although he witted many would be displeased therewith. By this let all Ministers learn, that they have not done their duty, if they preach the word of God, except they preach it all, and that plainly, and so apply it unto every man, that he may think it spoken unto him. For as he is an untrusty ambassador, which speaketh nothing but that he is commanded, and yet uttereth not every thing, but for favour of some people, omitteth many things: so can he not be judged to be a faithful Minister of Christ, that leaveth out never so small a portion of the Gospel, to please men with. See what is said hereof. jere. 1. Ezech. 3. and .33. Math. 28.  

Reasons and arguments of consolation  In the third part he showeth very grave and effectual reasons, whereof this is the first: for I am with thee. This one reason aught to be sufficient against all dangers. For whereas God is almighty, they can want nothing with whom he is present. For what are Creatures able to do against God, without whose power they cannot stand? Therefore David gathereth very probably thus, The Lord is my helper, I will not fear what man can do unto me. 
Psal. 118.  And because this promise is general, and appertaineth to all them that walk in the vocation of God, all men aught to apply it unto themselves, and in affiance hereof to bear out all the assaults of the world courageously. The second reason is, No man shall invade thee that shall hurt thee. He sayeth his enemies enterprises shall be in vain. This is a special promise which always taketh not place. For many times it cometh to pass, that the godly are entangled in many troubles and grievous dangers, and we read that Paul was laid hands on many times, yea, after this he was taken, and brought to Rome by sea and land, where he ended his life by the sword. And notwithstanding these things came so to pass, yet abideth the truth of God's first promise sure and fast, and god saveth those that be his from death, and never faileth them. Wherefore we must walk and hold on in the vocation of god by fire and sword. The third reason is, that he saith he hath much people in Corinth· By this he teacheth him that his labour shall not be in vain, because the word of god in the elect and predestinate to salvation, useth to be effectual, as is declared in the xiiij Chapter. This is very notable, that God hath in so naughty a City, so much people, and more than Athens, which thought herself for virtue and wisdom to pass all other Cities. Whereby we gather that they which are openly drowned in sin, are most apt to receive the kingdom of god, than the justiciaries and holy one's that would seem to all men to be just and good. For it fareth herein, as in the sicknesses of the body. For as they that are sick of known diseases, do sooner seek the Physicians, than they that are diseased with secret, whereof they are ashamed, and can after a sort hide them: so they that be notorious open sinners, do sooner receive the doctrine of salvation, than hypocrites, which swollen with the confidence of their own righteousness, think they have need of none other. For where these cannot deny but they are sinners, they of necessity are careful how to be saved, and are compelled to seek salvation in others than themselves. 
Math. 22.  Which is the cause that Publicans and harlots are preferred before Phariseyes in the kingdom of god. And Christ appointed the doctrine of salvation to begin with the reprehension of sinners, that laying aside the pride of our own righteousness, we might learn to fly unto the grace of god. In the mean season it aught much to comfort us, that the Lord hath many heirs of eternal salvation in so untoward a Nation. For hereby it appeareth that God is never without his seven thousand, although all men seem wicked and nought. 1. Reg. 19 For such is the certainty of God's Election and Predestination, 
The certainty of election and predestination.  that they are counted for Gods elect, which are from everlasting written in the book of life, although they yet lie drowned in sin. Even so Christ calleth them his sheep, which yet he had not called by outward preaching, nor drawn by inward operation of his spirit, but yet knew, they were given him by his father, before the foundations of the world were laid. 
john. 10. Ephe. 1  And this is a consolation of all other most effectual, that our sins cannot hinder Gods election. For whom he hath predestinate, those in time he calleth and draweth, and maketh like unto the image of his son, 
Rom. 8.  and suffereth them not for any thing to be separated from his love.  
Moreover, how great the force of God's comfort is, 
Paul tarrieth at Corinthe.  appeareth by Paul, which abode a whole year and six Months at Corinthe, and there preached the word of God. Here the patience of Paul and the truth and power of God which preserved his servant so long, in so wicked a City, is diligently to be considered. He abode so long among these proud and unthankful men, as till he had brought those unto God, which he herded were his elected. What fyercenesse and discourtesy they used in the mean season against Paul, may easily appear by his Epistles. This example of Paul reproveth them, that rashly leave their Churches, assoon as they see all things succeed not according to their desire, we are taught moreover what a painful thing it is to edify and build the Church, seeing we hear that Paul laboured so long at Corinthe, 
1. Cor. 3.  where he confesseth that he did but plant only. Yea, his Epistles declare that there was need afterward of continual travail and care. Therefore the sloth of some Ministers is very detestable, which suppose vehemency of zeal in edifying of the Church is but superfluous. Let them all follow Paul's industry, that by daily exercise of faith, we may make sure our election and vocation, and come to the inheritance of the kingdom of heaven, with jesus Christ our Lord: to whom be praise honour power and glory, for ever. Amen.   

The. Cxxij. Homely.  WHEN Gallio was Ruler of the Country of Achaia, the jews made insurrection with one accord against Paul, and brought him to the judgement seat saying: This fellow counseleth men to worship God contrary to the law: And when Paul was about now to open his mouth, Gallio said to the jews: If it were a matter of wrong, or an evil deed, (o ye jews) reason would that I should hear you. But if it be a question of words, or of names, or of your law, look ye to it yourselves, for I will be no judge of such matters, and he drove them from the seat. Then all the Greeks took Sosthenes the chief Ruler of the synagogue, and smote him before the judges seat. And Gallio cared for none of these things. 
ALthough God sendeth out the Ministers of his word, as sheep among Wolves, yet he defendeth them with his favour and protection, so that the wicked enemies of truth can not do what they please against them. This Paul found true both at Corinth specially, and at many other places beside. For being in fear and trembling in the midst of many dangers, & almost swallowed up of fear, God preventeth him with his comfort, and promiseth him not only safety, but also great success and fruit of his labour and travail. And that he promised him, he performeth to the uttermost, as this present place declareth. For in a tumult and uproar, where the jews raved like mad men, when all hope of man's help was past, God by his secret power wonderfully saveth and delivereth him, so that he taketh no harm. And because this is a peculiar and very notable example of God's aid and assistance, it shall not be unprofitable, to discuss every circumstance of this history.  

i. The jews are the beginners of a tumult against Paul.  And first, the begynners' of this trouble are here noted which are the jews, of whom seeing we have often times entreated, it needeth not that we say any more. These men having hitherto been quiet, being kept under, and repressed by the power of God, while Gallio a new Precedent of Achaia lieth at Corinthe, with one consent set upon Paul, take him & bring him into the market before the judgement seat of the lieutenant. By which example we are taught, that the promises of God are not so to be understanded as though God had ordained us to be out of all manner danger and hazard. But rather he will have us to be enured with troubles, because it is so requisite for our flesh, and for the order of our salvation, which is the cause that as David saith: Many are the tribulations of the just, but the Lord delivereth them from them all. 
Psal. 34.  Hereunto are the examples of all those to be referred, which after most large and ample promises of God, have been tempted with most grievous dangers, God saith unto Abraham, I will bless thee and magnify thy name: 
Gene. 12.  I will bless them that bless thee, and curse them that curse thee. Yet after this by reason of his wife Sara, he was in danger, he was troubled with wars, and suffered the great distress of banishment. And yet for all this God is no liar, but his troth is so much the more manifest, because he delivereth him out of so many and such perils. The same we might affirm of Moses, David, jeremy, and all the Apostles, but that we study to be brief. Therefore they are greatly deceived, which so expound the promises of the gospel, that they by and by reprove the Ministers of lying, so soon as any cross or trouble ariseth. Let us remember that Christ promises us a retribution of those things which we loose in persecution for his name's sake, 
Math. 10. Luke. 9  and that all they which will follow him, must bear the cross, after his example.  
Furthermore, 
The properties and studies of the enemies of truth.  let us in this place observe the manners and conveyances of the enemies of the truth, that we may the easilier beware of them. first we see the jews seek occasion craftily to do harm, where until this time, they might seem hushed and quiet. For in a whole year and a half almost they stirred not against Paul. But assoon as they had a new lieutenant, than they begin either for that they hoped that he was a man void of religion and justice, and therefore the fytter for their turn: or else for that they thought they might safely make a stir, under a new officer, who was not as yet acquainted with the state & affairs of Corinth. Therefore that wisdom appeareth in them, wherein Christ saith they pass the children of light. 
Luke. 6.  This teacheth us, that we must not snort in security, when the enemies of the truth, and those that sometime were our enymies for the truth sake seem to lie still. But rather we must use the wit of Serpents against their crafts and enterprises, which assoon as opportunity serveth them will burst forth. Wherefore that saying of Ecclesiasticus serveth well to this purpose. Believe not thy enemy. etc. Next this, the jews with one accord make an insurrection against Paul, which is one other property of the wicked. For where through diversity of affections, they are always at jar and hurre yet to set on Christ and his word, they cleave together like burrs, because they all hate the same alike. Thus the Phariseyes could agreed together well enough with the Sadduceyes and Herodians, when they went about to apprehend Christ. And we know how pilate was reconciled unto Herode, after he had sent Christ unto him to be mocked. Let no man therefore trust the discords of the wicked, but let him put all his trust in Christ, the author of true unity and consent.  
But let us consider the chief point of the accusation that the jews laid unto Paul's charge. 
2 The chief matter of their accusation.  This fellow (say they) counseleth men to worship God, contrary to the law. Their meaning is, that he bringeth in new manner of worshippings, contrary to the laws of God. Now all alteration of religion was an hateful thing unto the Romans. And without doubt they amplified that fault marvelously, and brought forth the Roman laws, as we herded before was done at Philippi, & Thessalonica. But that this was a false accusation, may be gathered by this one argument, for that Paul preached Christ, which was the end of the law, and in whom were fulfilled whatsoever things were contained in the books of Moses and the Prophets. Yet we see always the true worshippers of God are accused for profaners of religion, and yet are there none more earnest defenders and revengers of the same then they. And here they that are farthest of from all religion, brag most how they are the maynteyners of religion, as the jews pretend the keeping of the law, where they had long agone overthrown the same with man's traditions. So the profane enemies of the truth now a days have the saints and images of saints in their mouths against us, where as notwithstanding it is evident they little set by either saints or their images. For if they will defend the honour of the saints, why do they not imitate their faith? Why persecute they their doctrine and writings with fire and sword? Why call they them heretics that desire to follow their steps? If they count images so godly a thing, why neglect they the lively images of God? why rob they the poor to cloth stocks and stones? why burn they christian men to whom Christ hath restored the image of God by the price of his blood? What else therefore do these men, but as the jews did, which under a fair pretence of religion, wished all religion and truth extinguished?  

3 Gallio refuseth to hear Paul's cause, as a matter not belonging to him.  But what doth Gallio in this uproar? Commandeth he Paul to plead his cause, or giveth he him the hearing? No. But being about to speak, he interrupteth him, which yet might seem tolerable, because he pronounced no sentence against him, the matter being undeclared. But he clearly putteth of the matter from his hearing, saying, it appertaineth not to his determination, speaking most contemptuously of the jews religion, as though it had been a thing consisting only in bore and uncertain words, or names. The cause of his thus speaking, he seemed to take of the jews own words, which by their foolish genealogies and brawls about words, caused the gentiles to laugh and scorn at all their religion. The like thing we see now a days in papistry, whose jugglings and frivolous opinions causeth the jews and Turks to laugh at our christian religion. And would God there were not among the professors of the gospel, which by their strange and quaint questions caused not the ungodly to scorn the christian faith. But as touching Gallio, he commandeth the busy jews to leave of, and putteth them from the bar. Wherein some things are to be allowed, and other some to be reproved. It is to be commended that he rashly condemneth not that religion that he known not. For in so doing, he is of more equity and modesty, than many magistrates in our days, who being ignorant in all kind of religion, do yet take upon them only to have skill in the same. Which is one of the greatest causes of the calamity, that troubleth the whole world in these days. But by no means is it commendable, that Gallio altogether neglecteth religion, and thinketh the hearing thereof appertaineth not unto him. For God will have the king still to be reading of the law, and hath appointed magistrates to be severe and diligent revengers of true religion. See Deut. 17 and 13. And we have examples of most godly kings, which in the scripture are for this cause chiefly commended, that they banished superstition and restored true religion. Therefore intolerable is the error of them now a days which go about to persuade the magistrate, that they should not meddle with any man's religion, but to let every body serve God, as seemeth him good. But in deed, these men have a far other fetch. For they hope it will come to pass, that Princes shall follow the example of Gallio, and shall give them leave to plant what religion they please in the Church. And as great is the error of some princes and magistrates, who being desirous to be counted and called christians, yet affirm that religion pertaineth not to their jurisdiction, but commit the same unto covetous Monks, and to unlearned and proud Prelates, leaving Christ's sheep to the ordering and pleasure of most foolish men, yea unto Wolves to be devoured. And thus princes think they are well excused, which hope of there's shall greatly deceive them: for God shall one day require his people which he committed to their charge at their hands, and by this argument, they shall be proved to be untrusty servants, because they said religion appertained not to their charge, which of all other things was chiefly commended unto them.  
Now let us see the end of this Tragedy, where the verity of God's promise, most manifestly appeareth. 
The end of this Tragedy is prosperous.  For after the Greeks perceived that Gallio did not much regard the matter, they take Sosthenes the Ruler of the synagogue, and shamefully beat him. This it was like they did, by the setting on of the jews. For Sosthenes was a faithful companion of Paul, whose help in setting forth the gospel, it manifestly appeareth Paul used, by the superscription of his first Epistle to the Corinthians. But this seemeth a wonderful thing, that when the matter came to hand stripes, Paul against whom all the jews made this insurrection goeth away unhurt and untouched, yea is not compelled to departed the City. For we shall hear how he tarried there a good space after. But shall we say the cause was that they spared Paul? were they persuaded by his eloquence and defence, to keep their hands from him. The lieutenant would not vouchsafe to hear him, was it the authority of the lieutenant that defended him? why he being a gentle, and a manifest ungodly person, had no regard unto the jews matters. Had he any other advocate or defender? But what other could be found of such authority, to withstand such furious men? especially the Ruler being slack in his duty doing, who only had authority in that City to command. It remaineth therefore that we confess, how Paul was preserved by the secret assistance of God alone, that the promise should be fulfilled, that said no man should be able to do him harm. Thus we read how the patriarchs were sometime preserved among the Chanaanites, God thundering in their ears and hearts. Touch not mine anointed. etc. 
Psal. 105.  So Christ with one word delivereth his Disciples, although Peter had provoked the raging enemy, with drawn sword, & wounding the bishops servant. By these things we may comfort ourselves, seeing we see the power of God, to be so great, in performing his promise and defending his people, that even then they escape safe away, when they seem to be in the midst of their enymies' fury.  
But we must return again unto Gallio, 
Gallio is a precedent of an ungodly Officer.  in whom the holy ghost hath set us out a precedent of an ungodly Magistrate and void of religion. For he not long agone flatly denied, that religion belonged to his jurisdiction. He also confessed, that it was his duty to defend the harmless from injury, and to punish wickedness. But yet he suffereth Sosthenes to be misintreated in his sight, and so performeth not that which erewhile▪ he confessed was his duty. Many such there are in these days, who for modesty's sake, leaving of the hearing of matters in religion, do straightway bewray themselves, to be men, farthest of from all religion and justice, in that they defend not the servants of God from civil injuries, yea, notorious wrongs done unto them. And there is no cause why we should think them maintainers of justice, which have cast from them the care of religion. For how can it be that he can be faithful and trusty to see men have their right, that is untrusty to Godward, and thinketh it not his duty to maintain God's honour and glory? Therefore we may now a days see many Galliones, the more is the pity, and there is no greater cause of public injustice, than for that a number of Princes for the most part have no feeling of religion. But how much more grievously may we say they sin, who glorying in the name of Christian men, suffer the faithful servants of Christ, to be misused before their face, and whom they aught to defend by their authority, and with the sword, for men's sakes consent to let their enemies have them, to condemn at their pleasure: which is a thing in these days so much used, that it needeth no examples to declare it.  

What manner of state those people are in that lived sometime in freedom, but now in bondage.  Last of all is to be considered, what a miserable state they are in, which have lost their liberty, and are enforced to serve strangers. For such were the jews, who from Pompeius Magnus' time, as we know were in subjection to the Romans, and scattered abroad over all their jurisdiction. Such also were the Corinthians, who as histories make mention were vanquished and brought under the Romans obeisance by L. Mummius their general. And no doubt but both these Nations were punished by the just judgement of God, for their sins and offences. But what misery fallen they into, by this one fact of there's? The jews were scattered throughout the world and hated of all men. They hear their religion most shamefully despised by those, whom they are enforced to take for their Lords. The Corinthians, although in religion they agreed with the Romans, yet had they such a Precedent, as regarded not public injuries, but winked at most heinous wickedness. Let them be mindful hereof, to whom God hath given liberty and freedom. Let them use it to the glory of God, lest they feel the like judgement of God, and become examples for other. Yea, let them in that liberty of mind and body that God hath given them, rather serve and please him, that they may live with him in heaven through jesus Christ the only giver of true liberty: to whom be blessing, honour, power, and glory, for ever. Amen.   

The. Cxxiij. Homely.  PAUL after this tarried there yet a good while, & then took his leave of the brethren, and sailed thence into Syria, Priscilla and Aquila accompanying him. And he shore his head in Cenchreae, for he had a vow. And he came to Ephesus and left them there: but he himself entered into the synagogue, and reasoned with the jews. When they desired him to tarry a longer time with them, he consented not, but bade them farewell, saying: I must needs at this feast that cometh, be in jerusalem, but I will return again unto you, if God will. And he departed from Ephesus, and when he was come unto Caesarea, and ascended up and saluted the congregation, he departed unto Antioch, and when he had tarried there a while, he departed, and went over all the country of Gallacia and Phrygia by order, strengthening all the disciples. 
AS Paul lived no where in greater tear and trembling, than at Corinth: so found he God no where more ready to aid and assist him than there. For first he promised him his help and favour by a vision. Next, being apprehended by the jews, and brought before the Lieutenant, he delivered him in wonderful wise, although the matter came to strokes, and Sosthenes was very evil entreated. The use of all these things (as we erewhile said) serveth for the comfort of the godly. For God is able to deliver them also in like sort, and we aught not to doubt of his good will, forasmuch as it is evident, he is true of his word, therefore he cannot break nor fail of his promise. But because we have hereof said enough in the last sermon, following the order of the story, let us see what was done after the stirs raised against Paul at Corinth.  
The first thing here in this place declared, is how Paul tarried at Corinth many days after these fears of peril and danger. 
Paul after his dangers abideth at Corinth.  The next, when he had taken his leave of the late erected Church, how he took his journey with Aquilas and Priscilla into Syria, and unto jerusalem, yet having first shaven his head at Cenchreae, by reason of a vow he had made. Here Paul's constancy and manliness is singularly to be commended, which boldly overcometh all dread and fear, and remaineth at Corinth, among his cruel enemies, having no hope either in Magistrate, or other kind of men, verily, for the rude and weak Disciples sake, which he saw had need of comforting, lest their belief being as yet but tender and green, should dye (as they say) in the shoulder-blade and first sprooting. Yea, he doth the part of a good shepherd, which Christ sayeth flieth not when he seethe the Wolf coming, but ventureth his life for the safeguard of his sheep. 
john. 10.  There may also a general doctrine be taken hereof, how they that have once assayed the aid and help of God, aught to hold on in their vocation, the more boldly and constantly, & not (as some preposterous wisemen use) think they are therefore set at liberty, because they should thenceforth take no more pains and travail, as though they had discharged all their duty. Also Aquila and Priscilla those godly cowple, are as much to be marked and considered, who having been once or twice banished before, 
The trust and friendship of Aquilas and Priscilla towards Paul.  do yet once again change their dwelling, and accompany Paul both by sea and by land. And how jeopardous a thing this was (to say nothing of their expenses and travail) may be gathered by this one thing, for that the whole nation of the jews seemed to have conspired most obstinately together to destroy Paul. verily Paul for this their company, and for other causes praiseth them, as those that had hazarded their lives for his sake. In which doing, as they at that time deserved great thanks of all congregations, so they gate themselves an immortal glory of name, which remaineth unto this day, and shall for ever. See Rom. 16. By their examples we aught also to be provoked, to be bold in Christ's glory, for the Gospel, and the Ministers thereof, because there are extaunt general promises, which promise' them a sure reward, which give but a cup of cold water to any one for Christ's sake. The same reason aught to 'cause us to consider all other needy brethren also, whom the Lord hath so commended unto us, that he will at the day of judgement take it as done to himself, that hath been bestowed on them. And the opinion of those men that think common weals are overcharged with the multitude of banished people, is most detestable and ungodly, whereas such commonly procure the blessing of God unto those places that they be in. Lot only restored the Sodomites, 
Gene. 14.  being taken and overcome to their liberty again. And if that City had had but ten inhabitants like unto Lot, they had also been delivered out of that horrible destruction of fire from heaven, 
Gene. 18.  for their sakes. I might rehearse divers other like examples, but that the time and Text requireth us to speak of other things.  

Paul's vow.  This is a strange thing, and not heard of in the books of the new Testament, that Paul for a vows sake that he had made, shaveth his head. This place can be understanded none otherwise than of the vow of the Nazaraeans, unless we will say Paul was given to man's traditions, who in other places affirmeth and standeth in it, that the faithful aught not be burdened with the ceremonies of God's law. As touching the Nazarites, Moses writeth at large in the book of Numbers, cap. 6. By the which place it easily appeareth, that every man was at liberty to use what trade of life he would, after the time or date of his vow was expired and run out. For where we read that Samson and Samuel (which from their mother's womb were put apart for great and weighty affairs) observed the laws of the Nazarites all their life long, we must make no general rule or law thereof. They as having inspiration and feeling of great religion in their minds, bond themselves of their own accord, to the observation of this vow, to the intent that they would the more fervently apply Gods calling and service. Wherefore they altogether abstained from wine, because drunkenness and religion can by no means stand together. And with wine they avoided also other pleasures, which otherwise were lawful. Furthermore, they came at no burials, not not of their parents and kinsfolk, because no affection aught to pull away men truly addicted unto God, from him, for Christ also saith, that the care of the dead pertaineth rather to them who had rather to dye in the world, 
Luke. 9  than with him to aspire to the society of heavenly life. Moreover, the Nazareans all the time of their vow, let their hear grow, thereby testifying that they were not at their own appointment, but bound by a peculiar vow. For Paul himself teacheth us, that the covering of the head was a token of subjection, where he commandeth men to pray bareheaded, but women with their heads covered, because the man is free, but the woman under the man's power, whom she aught to take for her head. 
1. Cor. 11.  For the which cause, when the time of the vow was out, the Nazareans were shaven in solemn wise, to th'end they might know they were restored to their former liberty again. It may seem that Paul took this vow upon him, because of the jews, which thought him to be a profane and wicked contemner of the law, and therefore thought by this mean the sooner to win them to harken to the Gospel. For he seemeth to confess a like thing, where he writeth he become a jew unto the jews, 
1. Cor. 9  and to those that were under the law, as one himself under the law. Otherwise he was not ignorant of Christian liberty, which he everywhere writeth aught not to be broken for any ceremonies sake. See Colos. 2. Galat. 4. Therefore they do most foolishly which abuse the example of Paul, to the maintenance of monkish vows. For this vow was instituted in the law of God, which although in the death of Christ it is abolished with the ceremonies thereof, yet for the ancient dignity thereof, and for the weakes sake, it was not suddenly to be made away and buried, but by little and little. But it is evident that Monks vows are founded upon the traditions of men, which aught to be of no authority in religion. Again the Nazareans vowed unto God, where the most part of monkish vows are made unto Creatures. Again the vows of the Nazareans altered not the trade of life, neither was the unity of the Church thereby divided. But Monkish vows, as they take away all former trades of life, so they bring into the Church many divers sects. The Nazareans vowed such things as man was able to perform. Monks vow chastity, which the whole Scripture saith, is not given to every man. The Nazareans were grievous or chargeable to none, by reason of their vow. But Monks while they vow wilful poverty, will be fed like idle paunchbellies of other men's labours. The Nazareans vow forbade them not obedience to Magistrates, Parents, and all other estates, to whom we be bound by nature. Monks vows break all obedience, and bind them only to their Abbots, who own obedience both to Parents and Rulers. Furthermore, the Nazareans had no affiance in their own merits. For they both confessed themselves to be sinners, when their vow was ended, and that God was the author of all goodness. But monkish vows most of all other maintain an affiance in man's righteousness and deservings. Wherefore if there were no other cause, this one were sufficient to condemn them, and put them away.  
But to let pass this pump and sink of superstition, 
Paul teacheth the jews at Ephesus.  return we unto Paul, which traveling out of Achaia into Asia the lesser, came to Ephesus, where we have to consider four things in order. First he goeth into the synagogue and disputeth with the jews. Again here appeareth the love he bore to his countrymen, whom for many causes (as we have otherwheres declared) he could not hate, although he had once or twice before shaken the dust of against them. This example of Paul teacheth us, that the wrath and judgement of God should so be set out unto the wicked, that if they convert, they may yet know there is hope left that God will be favourable unto them, and pardon them. For it is God that saith: 
Ezech. 18.  I will not the death of a sinner, but rather that he convert and live. Wherefore we must use all the diligence that we can, to bring and win people unto the Lord secondly, the example of the Ephesians teacheth us, that the labour of the Saints is not in vain. For where they are desirous to have Paul remain longer among them, it appeareth evidently, they had much profited by him. For it cannot be that they can delight in the Minister's company, that have not as yet tasted the fruit of the doctrine of the gospel. Neither can they be judged for lovers of the Gospel, that use to hate the Ministers thereof, and little to regard their labours, and disdainfully to avoid their companies. Let us again consider how Paul refuseth to accomplish a godly request. For he saith: I must needs at this feast that cometh be at jerusalem. I pray you what need urged Paul so to be? Shall we say it was for devotion sake of the feast? No. For he knew well that holy days were abrogated among other ceremonies, and there was no cause urged him for the weak brethren's sake to go up to jerusalem, because there were many jews in every City, drowned in jewish superstitions, which notwithstanding went not thither. Wherefore, as in other places we have read how Paul was guided by the holy ghost in all his doings: so it is like he was secretly moved by the same spirit to take this voyage now in hand, although the cause be not expressed nor yet declared what he did there, more than saluted the congregation and brethren. Surely Paul's travail could not be in vain in such a City, whereunto against the feast, repaired such a great multitude both of jews and gentiles, from among all nations. For so even at one time together, might the doctrine of the Gospel be scattered among many Nations. It is to be marveled why Paul is pulled so soon from them, which seemed to be so ready to receive profit by the gospel, and it may seem an uncourteous and an unlooving part to leave them, if we should herein lean unto reason. But God's doings are to him known and certain. And the chief use of such examples, is for us to learn to submit our wills and desires, seem they never so holy and good, unto the pleasure of God. Fourthly, let us see how Paul departed from Ephesus. He biddeth them farewell, which is a token of thankfulness and friendly good will. For their discourtesy is very unhonest that depart from their host, where they have received benefits, without taking of leave. Moreover he leaveth Aquilas with them, that they should not seem altogether destitute. Furthermore, he promises to return to them again, by the leave of God. Whereby it manifestly appeareth, that he bore them no evil will, but was compelled and strained for weighty considerations to leave them. Here we have to imitate Paul's religiousness, which in a most godly cause presumeth nothing of his own head, but understanding that all endeavours and devices, depend upon God's providence, referreth all things unto his pleasure. This sentence of Solomon is common, 
Prover. 16.  man purposeth, but God disposeth. What rashness then is this of men, to attribute so much to themselves in profane matters so to appoint their doings as though they would prescribe laws unto God. See jacob. 4. Luc. 12.  

Paul's labours and diligence  Paul being now departed from Ephesus, cometh to Caesarea in jury, and from thence to jerusalem, when he had there greeted the congregation, and dispatched the matters about the which he went, he came to Antioch, the public sanctuary (as we said before) of all godly people. From thence he passed through the Galathians and Phrygians confyrming the brethren, everywhere in the faith, for that he was not ignorant of the crafts and enterprises of Satan, which lieth still in wait for the godly. Luke in few words comprehendeth the great pains, care, and marvelous diligence that Paul used in the governing of Christ his Church. But if a man would compare the Bishops of our days with him, which brag of Paul and Peter's name (good Lord) how little shall a man find in them, expressing but one sparkle of Paul's breast. In the mean season, let us acknowledge the truth of God, which provideth for his Church; such faithful and choose instruments, and let us beseech him, to send out faithful labourers into his harvest, which may enlarge the bounds of his Church, that our Lord and saviour jesus Christ may have a kingdom in all nations: to whom be praise, honour, power and glory for ever. Amen.   

The. Cxxiiij. Homely.  AND a certain jew named Apollo's, born at Alexandria, came to Ephesus, an eloquent man and mighty in the scriptures. The same was informed in the way of the Lord, and spoke fervently in the spirit, & taught diligently the things of the Lord, and knew but the baptism of john only. And the same began to speak boldly in the synagogue, whom when Priscilla and Aquila had heard, they took him unto them, and expounded unto him the way of God more perfitly. And when he was disposed to go into Achaia, the brethren written exhorting the Disciples to receive him. Which when he was come helped them much, which had believed thorough grace, for he overcame the jews myghtilye, and that openly, showing by the Scriptures that jesus was Christ. 
Unto the discourse of the things done by the Apostle Paul at Corinth and Ephesus, Luke annexeth in order, the history of Apollo's the jew, born at Alexandria. For first it maketh for the more perfit declaration of the things done among the Corinthians, because Apollo's not long after this, went to Corinth, and watered the Church there that Paul had prosperously planted, and like a diligent husbandman, brought it to more ripenesss of fruit, as the Apostle confesseth in the first to the Corinthians the third Chapter. Here appeareth likewise the great goodness of God in providing for his Church. For we herded in the Sermon going before, how Paul by secret instinct of the holy ghost, was taken from the Ephesians, which being inflamed with the love of the gospel, desired longer to have kept him with them. Therefore lest any man might think, that God neglected those that were so desirous of salvation, & so might take occasion to think ill of God, he substituteth Apollo's in his place, to supply Paul's absence, by his diligence and endeavour. For God neglecteth none that are desirous of the truth, who calleth all men unto him every where, and allureth them with spread open arms. Therefore this history maketh not a little for the comfort of the Church, containing also an example of a faithful and an absolute minister, with many other things, belonging to our instruction, wherefore it shall be profitable to examine all the parts thereof.  
Luke beginneth very commodiously with the description of the person, 
What manner of person, and of what qualities Apollo's was.  saying first he was a jew, where partly is declared the great mercy of God, which out of a most envious nation, falling and running headlong into destruction, chooseth out every day new and fresh worshippers of his son, and Ministers, and partly the jews malice is proved incurable, which could be overcome neither with the great diligence of the Apostles, nor yet with daily & domestical examples. Next he declareth how he was born at Alexandria, where histories say, and this present place proveth, was a most famous Church and school erected, even in the time of the Apostles. For from thence, cometh this Apollo's furnished with so many divers gifts, whose labour and travail afterward appeared so great, in the building up of the congregation. Luke in very few words attributeth to him singular qualities, saying he is eloquent, that is to say, had a gift aptly and in due manner to speak or reason of any matter: also power or might in the scriptures, that is a convenable dexterity in handling or entreating of them, as one that had not learned them only for ostentation sake. Moreover, he declareth he was brought up in the way of the Lord, thereby attributing unto him the knowledge of Christ: yet declaring he wanted some points thereof, where he saith, he knew but the baptism of john only. 
The baptism of john.  So calleth he the principles of christian religion, comprehending under this word baptism, all the doctrine of john, and all that business whereof he was Minister. In the which sense Christ also demanded the Scribes of john's baptism. Math. 21. Yet this place must not so be understanded, as though john had had no knowledge of Christ, or had taught his Disciples any doctrine contrary to Christ. For john's doctrine and Christ's was all one. For as Christ commandeth the Apostles to preach repentance and forgiveness of sins in his name: so read we that john moved his hearers unto repentance, and showed them that the grace of God and salvation was to be had in Christ only. For the sum of his doctrine was: Repent you, for the kingdom of God is at hand. Behold the Lamb of God which taketh away the sins of the world. The father loveth the son, and hath given all things into his hand, that all that believe in the son, may have life everlasting. See Luke. 3. john. 1. and third chapters. And because john was in the middle betwixt the Prophets and Christ, and was therefore but the forerunner of the saviour that was promised, who should prepare and make ready the people to receive Christ, it sufficed him to declare but a short and brief sum of our salvation and knowledge of Christ, that all men might understand how forgiveness of sins, and life everlasting, was to be had but in him alone. In the mean season it is manifest, that he no where taught the secret mysteries of Christ's death, resurrection and ascension, or the whole order of our redemption, in express words. For the perfit understanding hereof was reserved for an other time, yea we read that the very Apostles were not so skilful in these things, although that Christ had oftentimes reasoned hereof, until after his ascension, they were illuminated by the holy ghost, that was sent them, as Christ had promised them. Therefore, although Apollo's was brought up in the way of the Lord, and knew that Christ was the saviour of the world, yet was he ignorant in many things, which concerned the manner of our redemption, whereof he was more at large to be informed, as shall follow a little hereafter. In the mean time, we have two things to consider in the description of this person. First is the order and linking together of gifts, 
The gifts wherewith Apollo was endued.  wherewith God thought good to adorn Apollo. Among these things eloquence occupieth the first room, which is a thing necessary for all people, as well in the ministery as in the common weal, as daily experience declareth. But whether this gift come unto man by nature, or be got by art, labour, study, and travail, we know it hath been a thing, long agone argued on, amongst the fine witted Orators and Philosophers. But we following the Apostles saying, 
1. Cor. 12.  accounted the gift of utterance among the gifts of the holy Ghost. By whose inspiration we say that Apollo's had this gift. Secondarily, Luke saith, that he was mighty in the Scriptures, and endued with an effectual dexterity of handling them. Thus he maketh a difference between this man's godly eloquence, and profane. For unless the matter entreated of, be taken out of the holy scriptures, or from the mouth of God, eloquence is to no purpose, as the which is occupied rather about trifles and in ostentation, then about things needful to be known and done. And verily the Orators of the gentiles are not to be called eloquent, which in deed disputed and debated things finely and trimly, but such as pertained nothing to the godly and christian leading of our life, what else therefore shall we say they did, but heave out vain words, pulling Hercules buskinnes as they say, upon a child's legs. Certain men marvel at the force of their speech, but yet vain men, and not much unlike unto them. How much better did that Lacedaemonian answer a Sophister that promised to tell a long and extemporate tale of any matter: I (saith he) would not commend that shoemaker that would pull a wide shoe upon a little foot. Therefore unto this godly and profitable study of Scripture, Apollo joineth the knowledge of eloquence. But because divers, even in scripture seek ostentation and vain glory (as Christ upbraided the jewish Scribes) therefore in the third place Apollo is said to have been informed in the way of the Lord, that is, to have the knowledge of Christ. Luke useth this word (way) to declare that he was not idle in this knowledge, but following the rule of Christ, laboured to order his whole conversation of life thereafter. This is the end of all gifts. For where our salvation is contained in Christ only, vain and unprofitable is the ostentation of all other things, except men join the knowledge of him with their other studies. And Christ himself expressly teacheth us, that this should be our mark and end, 
john. 5.  in searching the Scriptures. Which was the cause that Paul judged all those things which the world greatly esteemeth, as dung, 
Phil. ●.  so he might attain to the knowledge of Christ. He saith also that Christ is made of God, our wisdom, and he desireth to know nothing but jesus Christ, 
●. Cor. 2.  and 〈◊〉 crucified. Would God they would consider these things, which in schools and universities bewitch young men with vain Philosophy, and banish from thence the knowledge of Christ, as a thing belonging only to beggarly Divines, as they call them. The second thing to be learned in Apollo, is that such an excellent man wanteth yet some things, which to know is necessary for all men. Whereupon we gather, that God giveth not all things unto all men, and that there are increasements and certain degrees of increase in gifts, considering no man in the world hath full and perfit knowledge of the mysteries of the kingdom of God, which Paul saith we shall have in the world to come, when we are taken into heaven, 
1. Cor. 13.  and shall see God face to face as he is. Whereof yet no man must gather, that all things said of religion in this world, are uncertain. For where God by his word in the Scripture revealeth to us the knowledge hereof, it cannot be uncertain that is declared in the word. Yet because the perfit knowledge of God is reserved for us in heaven, we may every day as long as we live, profit and increase therein. We must therefore never rest here, but still study for more knowledge of God, that we may attain even in this world, to some taste of this perfection, as far as we are able. Hereby are those idle Dranes reproved, which think all study that is given unto Scripture, is vain and unprofitable, thereby declaring that they never once tasted the same. For such is the pleasantness of Scripture, that it is a bait as it were, for men always to bite at. Those proud men also that have so much affiance in their knowledge, that they think there is no more for them to learn, and therefore despise all study of scripture, are here confuted, which are so far from that perfection, that they persuade themselves to have that they yet know not themselves very well.  

How Apollos used his gifts.  Furthermore, to return unto Luke, he joining to the description of his person, the things that he did, declareth how Apollo's used these gifts that God gave him. He spoke fervently in the spirit, and taught diligently the things of the Lord. Again, he began to speak boldly in the synagogue. Therefore he used his gifts to the setting forth of the glory of the Lord, teaching us by his example, that then Gods gifts are lawfully used, when God's name which gave them us is by them celebrated. This thankfulness we own even by the law of nature which is graffed in all creatures. Therefore they greatly offend which ydly bury the gifts that God hath given them, whereof Christ entreateth under the Parable of a naughty servant, Math. 25. Yet much more grievously do they offend, which abuse his gifts at their pleasure, to the reproach of his holy name, as now a days commonly the gifts both of the mind and body are abused. But they shall one day give a straight account unto God, that thus fylthilye defile and pollute themselves. Also this example declareth what trade of teaching should be used in the Church. 
The trade how to teach in the church.  First, zeal and fervency of spirit is needful, that all men may see their saying cometh from the heart. For unless this spirit be present, the teaching shall serve but to ostentation. Thus that ardent and continual travail in teaching, and that fervent spirit in reforming the Temple, abundantly declared the zeal that Christ was inflamed with. And those that are milk warm teachers shall never be allowed, because Christ will have even private men in matters of religion to be hot. See Apocalyps. 3. Next, it is needful to use diligence both because of our dull wit, which perceiveth not heavenly things, and also because of the corruption of our nature, which always useth to resist God's commandment. Beside, the malice of Satan our common enemy whose crafts it behoveth the faithful Ministers of God, day and night diligently to withstand. Therefore Paul commandeth Timothy, whom he known was brought up of a child, 
1. Tim 4.  in the study of Scripture, to give heed to his reading. Likewise hereafter he exhorteth the Pastors of Ephesus to wakefulness and diligence, by most weighty arguments. Thirdly, it behoveth that Ministers should be bold to speak, that they dissemble not either for favour or fear. But hereof we have spoken before, where Paul was commanded to speak, and not to hold his peace. And the things enjoined the Ministers of the word, it is necessary all men that bear office should likewise perform, as the scriptures everywhere declare. Yea, let all men privately apply these things to themself, if they mean to be allowed of God in their vocation. For where God requireth us to serve him, with all our hearts, we that have given ourselves wholly unto him, must not choose but painfully, plainly, and fervently occupy ourselves in these affairs, as meet is.  
Now Luke describeth how Apollo's profited in the knowledge of Christ and salvation, 
Apollo's profiteth in the knowledge of Christ.  while he goeth about to set forth his glory, and to further the salvation of others. For he saith: when Aquila and Priscilla had heard him, they took him unto them, and expounded the way of God unto him more perfitly. And here above all things appeareth the truth of that promise of Christ, To every one that hath (saith he) shall be given, and he shall abound. 
Math. 25.  They are said to have, which acknowledge the gifts given unto them, and which use them diligently to the glory of God, that when the Lord requireth an account of them, he may receive it with usance and increase. This because Apollo's did perform with all diligence and industry, as we said erewhile, therefore God faileth not of his promise, but straightway stirreth up faithful Ministers which inform him more fully and perfitly in his will. This aught to serve for the instruction of all men, that they may understand how all the graces of God, are no way more happily increased, than by faithful study. Thus they that use their wisdom to the setting forth of God's glory, do feel every day how God increaseth the same. The like reason is to be made of learning, honours, riches, and of all other things, whereof we lack not examples to prove the same. Again, there is no greater cause why the gifts of God are quenched in us, than when we give ourselves rather to sloth and idleness, than to the setting forth of God's glory. Here for many considerations both Aquila and Priscilla, and Apollo's are to be marked. For under those few words the Evangelist comprehendeth great godliness and virtues. 
The praise of Aquilas, and Priscilla.  It is a great argument of godliness, that they give ear to Apollo's while he teacheth, whereas yet they had so great intelligence in the mysteries of Christ, that they were able to teach both him and others. This is the true mark of the children of God, 
john. 8.  whose property Christ saith, is to hear his word both willingly and often. They are reproved by this example, which think they have profited so much in the knowledge of salvation, that they have need of no farther instruction, and therefore will neither read the Scriptures at home, nor come at the Church to hear Sermons. Thus while they think they have profited to much, they openly declare they are yet ignorant, what the chief cognizance of the children of God is. For they because they know the kingdom of God consists not in bore knowledge, but rather that God requireth we should order our life according to the rule of his word, they cannot be satisfied with hearing, because they feel that they want much even in the chiefest point. Moreover, this holy couple of married folk, declare a fervent desire to the glory of God, in taking such an one to instruct, as they saw was able greatly to profit the Church of Christ. Again, it is an argument of true love, and clear of all envy, that they privately instruct him, and envy him not that glory that he had hitherto got, by his faithful travail, but rather help him, that both he may be the more perfitly instructed, and the more people won by his mean. If a man would compare this with the doings in our days, good Lord, how few or rather no tokens of so Christian a mind shall we find in them, which will seem godly, and restorers of the light of the Gospel? For assoon as they perceive the authority of any man to increase, by and by the giddiness of ambition maketh them to envy him, and they seek all means possible, if any occasion serve, to bring him in envy and contempt, as though they could not provide for their own honour, but with the infamy of others. But how shall they be believed, 
john. 5.  that are so desirous of the honour of the world. Surely this is the spirit of Cain, who we read rose against his brother for no other cause, but for that he perceived his brother was better than he, and more in favour with God than he. Now as in religion and in the ministry of the Church, it behoveth to avoid this mischief, so in private doings it becometh diligently to avoid all occasions of envy and hatred, if we will be called the true children of God. But as in Aquila and Priscilla these virtues appear, 
The modesty of Apollo's.  so in Apollo may be perceived a rare and singular modesty and tractability. For he that excelled in eloquence, and in all kind of learning, is contented to be taught of a man of handicraft, and of a woman, unknown to him before this time, and strangers. For true is that saying of Paul, that the spirits of the Prophets are subdued unto the Prophets. 
1. Cor. 14.  Now compare with this Apollo, the arrogance of them which cannot abide to be admonished or rebuked of their Coministers, whereof there is to great a number in these days. But as in times past, the insolency of such did much hurt unto the Church, so this is the chief cause in these days, that there is such contention everywhere, because there are in all places, which take upon them such rule in the Church, that they esteem their brethren and Coministers, but as dogs or hogs.  
Besides these, is there yet an other argument, whereby Apollo's declareth his fervent desire to set forth the kingdom of God. 
Apollo's goeth to Corinth.  For after he perceived he was sufficiently instructed in the knowledge of Christ, he appointed to go into Achaia, to Corinth, because he perceived that Church had much need of his help. For as valiant soldiers of their own accord, choose them such places, as where they see is most labour and danger: so they which will travail in the warfare of the Church with their commendation and the profit of the same Church, must diligently observe where their help is most requisite, and thither haste themselves diligently, that by their negligence the kingdom of God suffer no detriment. Here also is the faith and diligence of the brethren of Ephesus to be observed, which would not let the faithful Minister of Christ, and one that had deserved so well of their congregation, to departed without a public testimony of his virtuous behaviour: yea they so commend him unto the Corinthians, that they also desire them to give him the room of a teacher in their Church. For as it is needful that a Minister of the word have the commendation of people abroad, that he fall not into the snare of the slanderer: so they may not be denied the commendation of their virtue, which have declared their faith by manifest arguments unto the Church. For they that promote such as these are to the ministery, deserve no small praise in the kingdom of God. Again they are worthily accounted wicked, both against Christ and the church, which of blind affection, keep back such as are worthy from the ministery, yet we must beware (as Paul saith) that we admit not every one rashly thereunto, 
1. Tim. 5.  lest we be partakers of other men's sins. And that we say of the Ministers of the church, is to be observed of all other in any manner of office or vocation, that is to say, that the worthy be set forward, and the unworthy repulsed and kept back, as much as in us lieth, lest while we commend naughty packs, we endamage and endanger the whole common weal. And as concerning Apollo's, he endeavoured himself to answer the testimony and commendation of the brethren, lest they might seem to have thrust an v●meete Minister into an other people's Church. For he much profited the brethren at Corinth, which believed through the grace of God. Now whether a man refer this word grace to Apollo's, or to the Corinthians, it cometh all to one sense. For he teacheth thereby that nothing is to be attributed to man's industry, but how God is to be taken for the author of all goodness, which did vouchsafe to give such an increase: whereof Paul disputeth at large in the first Epistle to the Corinthians, the third chapter. And surely if the Corinthians had well considered this one thing, they had never given place to those, which afterward disturbed the Church with the factious names of Paul's disciples, Peter'S and Apollo's. But Luke declareth also the mean and way how Apollos thus profited the brethren, namely by open confuting of the jews, and by proving out of the scriptures, that jesus was Christ, that is to say, that saviour of the world, that was promised, which place teacheth us many things needful to be observed. For first we learn, 
In the church it is necessary that the wicked be confuted.  that not only the Church hath need to be instructed, but also that the adversaries should be confuted. For they can not much profit the church, which do not with all their endeavour go about to root up false doctrine, even as that tillage can not be fruitful, which suffereth thorns and coccle to grow among it. For this cause jeremy is commanded first to weed and pull up, and then after that to build & plant. And Paul appointeth such an one to be Bishop, as is able to convince the gainsayer and adversaries. 
Titus. 1.  And that we say of false teachers, which must needs be confuted, the same is also to be understanded of open and notorious naughty packs, which give occasion of offence unto the weaker sort. For the faithful Minister must set on them also with the sword of the spirit, or else leave his Church to be torn of the Wolves. Therefore they are far deceived, which would have the gospel so preached now a days, that men must speak neither against impious doctrine, nor ungodliness of manners. 
The ministers must fight with scriptures.  We are furthermore admonished with what weapons church men must fight, verily with Scriptures, which Paul saith are inspired of God, and profitable to teach, improve, exhort and amend. 2. Timoth. 3 They are fowlely therefore deceived, that say the heretics must not be convinced by scriptures, because they are to obscure and dark to convince them by. Wherefore they fly unto counsels, and to the determination of the church. But therein they far, as if one should take from a soldier going to the battle, his sword of iron, and give him one of lead. As though the authority of man's constitutions were greater than the holy ghost which speaketh in the scriptures. Finally, as we have oftentimes advertised, here is repeated the end of preaching the gospel, which is to believe in jesus Christ our Lord & saviour: to whom be praise, honour, power, and glory, for ever. Amen.    

The xix chapter upon the Acts of the Apostles.  

The. Cxxu. Homely.  IT fortuned while Apollo's was at Corinth, that Paul passed through the upper coasts, and came to Ephesus, and found certain disciples, and said unto them, have you received the holy ghost since you believed? And they said unto him, not, we have not herded whether there be any holy ghost or no. And he said unto them wherewith then were you baptized? And they said, with john's baptism. Then said Paul, john verily baptized with the baptism of repentance, saying unto the people, that they should believe on him, which should come after him, that is on Christ jesus. When they herded this, they were baptized in the name of the Lord jesus. And when Paul laid his hands upon them, the holy ghost came on them, and they spoke with tongues and prophesied, and all the men were about twelve. 
Because the Evangelist Luke began to speak of the beginning of the Ephesian church, in the chapter going before, he maketh an end of that history now in this chapter, declaring how Paul returned to Ephesus according to his promise, and there brought the church so happily begun, unto a perfection. But that the power of God's grace, declaring itself by preaching of the gospel, may appear the more, before all things we have to consider Ephesus, the which writers report was the most famous City in all Asia. 
The ●●ate of Ephesus.  For by reason it was of situation and fruitfulness of soil so commodious for traffickers, it grew to be passing rich. Beside the fame of false religion, which called gests thither from all parts of the world. For there was the Church of Diana, the most sumptuous & gorgeous thing that was builded in all the world, because it appeareth that all Asia was occupied in the building thereof, about a two hundred and twenty years together, so that it was worthily accounted among the miracles of the world. In this City therefore reigned riot and superstition, which commonly hath waiting 〈◊〉 her, as her companions and handemaydes, magical and curious arts, whereof we shall see, when we come to the place, that the Ephesians were most studious. Yet Paul so converted this City within the space of two years, that there was founded a most famous Church there, unto the which afterward Christ attributeth no small praise in his revelation. 
Apocal. 2.  In this place we have partly to consider, the grace of God which Paul hereafter commends to the Ephesians, by this their own example, as may be seen in his Epistle to them, second chapter, and partly here appeareth the power of the ministery of the gospel, which neither the authority of rooted superstition, neither pride and glory of the world could hinder, but that Christ's kingdom flourished, where the same gospel was preached. Moreover, Luke purposing to declare a story of the things done by Paul at Ephesus, beginneth to tell first how he brought certain people to frame that vaunted themselves of the gospel, but were not thoroughly instructed therein, and how he adorned that church with the gifts of the holy ghost. Which history as it serveth much to our instruction, so is it for this cause diligently to be considered, because divers men in times past, have contended by authority of this place, to baptize those again which before had been baptized by Heretics. At this day also the Anabaptistes abuse the same, a very froward and phrentike kind of people, keeping infants from their baptism, and affirming that none aught to be baptized but such as are of years of discretion, and well informed in the principles and knowledge of Christ. But that both these and the old writers were deceived, it shall easily appear by the text itself, whereby it shall be proved, that Paul meant nothing less in this doing, than that which they go about to gather thereof.  
For first it is said Paul went about to examine certain disciples, 
Paul examineth such as answered not in life to their profession.  which he met withal, after he came again to Ephesus. But it is not likely that these and no more had professed Christ, because we may gather a greater utility of the gospel among the Ephesians, by that we herded in the end of the xviij chapter. Now that Paul taketh these to examine rather than any other, this seemeth to be the cause, for that they lived not agreeably to the profession of christian men. For it is like it happened at Ephesus, as it doth commonly in every place, when the truth is first preached, but the discipline of the church not fully established. For than we shall see many, which will profess to be gospelers more for hatred of the old state, then for love of the truth, because they would under a cloak of the gospel, live the more licentiously. Because Paul perceived that these were such a kind of people, to the intent they might be brought to better conformity and pass, and not perish, like those that received the seed of the gospel into a stony ground, Paul beginneth to examine them of their belief, and so to say before their eyes, how far they were as yet from the mark of perfection. He demandeth therefore if they had received the holy ghost? This question must be understanded of the gifts of the holy ghost, which God at that time used to give to the faithful, that is to say, the knowledge of tongues, and exposition of the scripture, whereof we have already many times entreated. This place teacheth us how to know true christians, from false and counterfeit. For although those special gifts of the holy ghost, which were sometime miraculously given, be at this day ceased, yet the promise of jesus Christ remaineth firm, which promised his spirit to those that were his. And as Paul elsewhere saith, they that have not the spirit of Christ, 
Roma. 8.  can not be his members. And the other effects of Gods holy spirit, are as necessary at this day, as the understanding of tongues and interpretation of scripture was in time passed, namely the mortification of the old man, the regeneration and innovation of our mind, purifycation, sanctifycation, and such other like. As many therefore as lack all these things, it is certain they boast in vain of the faith & name of Christ, except we shall say that the spirit of Christ is an idle and sluggish spirit.  

The gross ignorance of those which truly profess not Christ.  But let us hear the answer of them whom Paul examineth, in which they utter a very gross and barbarous ignorance saying: Not, we have not herded whether there be any holy ghost or no. But how were they ignorant of the holy ghost, which had herded so often mention of him in the law and in the Prophets? For it is out of doubt they were jews, because they were baptised with the baptism of john. Were they ignorant then of that saying of Moses which in the beginning of his history writeth, that the spirit of God moved upon the waters? Or else had they never herded that saying of David: by the word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth. 
Psal. 33. 〈◊〉. 51. 〈◊〉. 61.  Again, take not thy holy spirit from me. Besides they might have known the voice of the Messiah speaking by the Prophet, the spirit of the Lord God is upon me. etc. How is it therefore that they say, they have not herded whether there be any holy ghost or no? The answer is easy. For as Paul demanded of the effects of the holy ghost, so they make answer concerning the same, as if they should say: we being content with those things which we have heretofore learned, seek no farther, neither care we whether there be any holy ghost or not, which worketh such peculiar gifts in men's minds, because we think the knowledge hereof to high for us, and not to appertain to us. So these men be an example of carnal people, which profess the truth with their mouth, but have denied the power thereof as Paul saith, and in deed refuse that, which with mouth they confess. 2 Timoth. 3 Tit. 1. A great number of these are every where to be found, who being persuaded that the bore name of Christ is sufficient unto bliss, do little regard the gifts of the holy ghost, namely the mortification of the flesh, the renewing of the mind, regeneration, sanctification and such like. And through these men's fault, it cometh to pass for the most part, that the doctrine of the gospel is so ill spoken of in the world. Therefore such must not be suffered, but be reproved, and their dissimulation must be disclosed, that both they may understand their error, and other be the less offended.  
So doth Paul in this place. For he gathereth nearer upon them, & urgeth them to confess, 
Outward profession improveth counterfeit christians.  that they were not come to the christian perfection: For he saith: In whose name then were you baptised? That is to say, what professed you, when you first received the Gospel, and joined yourselves to the Church of Christ? They answer they were baptized with the baptism of john, and so they testify that they professed that doctrine & religion, whereof john was a Minister and teacher, and thereby they plainly show, they care little for any other than that. Now Paul here catcheth them, and holdeth them fast, and infereth: john (saith he) baptized with the baptism of repentance, saying to the people that they should believe on him that was to come after him, that is, in jesus Christ, hereby teaching that john required a far other thing of his Disciples, than a bore profession of his name, and of the Gospel. For first he appointed repentance, whereunto with great earnestness he exhorted all degrees of people, as appears, Luc. 3. Neither requireth he only repentance, but showeth also remission of sins, preaching jesus Christ, whose forerunner he was appointed of God to be. He taught men to embrace him by true faith, to follow him, to give themselves wholly to him, because in him only those things were to be found which are fygured by outward baptism. For who is able to perform them without the operation of the holy spirit? Therefore the glory you have in john your teacher, is of so little sufficiency, that his doctrine and baptism wherewith you were baptised, compelleth you to go further, & so to cleave unto Christ, that being graffed in him through a lively faith, and quickened with his spirit, you may declare by the very effects of the holy ghost, that you are true Christians. And that this is the very plain and unracked meaning of Paul's words, the whole order of the history proveth. Wherefore foolish is the error of them, which by this place go about to prove that john his baptism and Christ's was not all one, but divers. For that is a thing so far from Paul's meaning, that it rather proveth how men are sent by the baptism of water that john ministered, unto Christ, in whom only those things are to be taken hold of, the tokens whereof we receive in baptism. Also here is a general rule confirmed, how it is not to be born with, that they that will be taken for true worshippers of God, should stay or rest upon the authority of man, but that they aught to be urged, to give themselves wholly unto Christ, to live in him by the quickening of his spirit, lest while they profess him with their mouth, they declare by their deeds, how they be farthest of from him.  
Furthermore, 
The baptism of Christ, or of fire.  Luke joineth hereunto a most prosperous end of this history. For these people being convict in their consciences, through the secret working of the holy ghost, yielded unto Paul's reasons, and were baptised in the name of the Lord jesus. These words must not be expounded of the baptism of water, as though they received that again. For so it should follow that john's baptism had not been lawful, nor sufficient to consecrated men unto God. But that this is an absurd thing to be said, both the example of Christ teacheth us which did vouchsafe to be baptized of john, and so to become a copartner with us, and also this thing proveth the same, for that we no where read how they were rebaptised, whom john had baptized before, wherefore this place must be understanded of the baptism of fire, the Minister or author whereof, john before had said that Christ should be. For the holy ghost was given in the likeness of fire, whereof we spoke in the second Chapter of this book. And it is manifest that this word baptizing is often used for the giving of the holy ghost, and his gifts. For so john useth it, speaking of Christ: he shall baptize you with the holy ghost and with fire. Christ being ready to ascend up into heaven, useth it in the same sense, saying: you shall be baptized with the holy ghost within these few days. Which phrase of speech Peter uttered in the same sense, before the congregation, entreating of Cornelius conversion. 
Acts. 11.  So in this place, Luke teacheth us how this word baptizing aught to be taken, while by way of exposition, he addeth: And when Paul had laid his hands on them, the holy ghost came on them, and they spoke with tongues, and did prophecy. Therefore by laying on of hands, they were consecrated or appointed only unto Christ, and after that followed the holy ghost, according as we heard came to pass at Samaria also. Whereupon it appeareth that the old writers abused this place, while by authority hereof they contended that those aught to be new baptized which had been baptized by heretics before. Herein they were deceived that they thought john and Christ's baptism of water was divers. And the ignorance of the Anabaptistes is as great, that apply unto the baptism of water that which aught to be understanded of the baptism of fire, that is to say, of the receiving and gift of the holy ghost. But we have principally to consider the end and use of the miracle, that is, how God meant to confirm and adorn the authority of his Gospel hereby among the gentiles, as we have already oftentimes declared. Let us therefore believe the Gospel, whose credit and truth is proved by so many and notable signs and wonders. Let us in life answer to the profession of our faith, that we being quickened with the spirit of Christ, may live in him: to whom be praise, honour, power, and glory, for ever. Amen.   

The. Cxxuj. Homely.  AND he went into the synagogue, and behaved himself boldly for the space of three months, disputing and giving them exhortations of the kingdom of God. When divers waxed hard hearted, and believed not, but spoke evil of the way, and that before the multitude, he departed from them, and separated the disciples. And he disputed daily in the school of one called Tyranus▪ And this continued by the space of two years, so that all they which dwelled in Asia, heard the word of the Lord jesus, both jews and Greeks. And God wrought special miracles by the hands of Paul, so that from his body were brought unto the sick, Napkins and Partelettes, and the diseases departed from them, and the evil spirits went out of them. 
AFter the Evangelist Luke hath declared how Paul had fully instructed those twelve men at Ephesus, which lived not answerable to their profession: he showeth afterward how by the ministry of the same Paul the kingdom of God was spread far and near, both among the Ephesians, and over all the Country bordering upon Asia. And this present place comprehendeth the sum of this history, in the consideration whereof, we must be the more diligent, because there are divers things in every part thereof, which serve for the common instruction of us all. After this, he showeth what was done with the reprobate and unbelieving. Thirdly, he describeth the singular profit and commodity of the Apostles labour and travail.  

Paul preache●h to the jews in the synagogue.  First, the Evangelist comprehendeth the whole sum of Paul's doctrine in few words, where he sayeth that he entered into the synagogue, and there disputed three months togther boldly, and exhorted men to receive the kingdom of God. Therefore as otherwheres, so here also, he preacheth first to the jews. Hereby appeareth partly the great mercy of God toward so rebellious and froward a people, and partly a most fervent and sincere affection of charity in Paul, which by so many and grievous injuries could not be quenched. But because we have hereof entreated divers times already, let us omit this point, and see what trade of teaching Paul used among the Ephesians, whereunto there appertain three things, whereof Luke discourseth. first he nameth the place, and saith he taught in the open synagogue. 
The place for doctrine must be public.  That therefore that Paul diligently observed in other places, he thought good to use also at Ephesus, namely to teach in one certain and public place, although he knew well the jews usages, which in that place bore all the rule. Whereby we learn, that there must be a certain place for doctrine to be taught in, and how the same must not without some great cause be forsaken. For this is a thing very profitable for the maintenance of true doctrine, and keeping under of false teachers, which privily use to creep in, and to beguile the unwary. For the which cause Christ himself used most times to teach in the Temple, and in the open synagogues, because he would not by his example defend them which without a cause, refuse to come unto the Church, or else sow false doctrine in corners, both which the Anabaptistes in our days overboldly use to do.  
Secondly is declared the trade that Paul used in teaching. 
The manner how to teach.  He spoke freely and boldly, dissembling nothing. And first he disputed confuting the errors of the jews, wherewith they confounded and obscured the way of salvation, being of itself plain and simple. Next, he exhorted and counseled them to yield unto a truth. This is the best order of teaching, wherein these two things are necessary to be observed, first that the adversaries arguments be confuted, and that by effectual reasons they be urged to take hold of the truth, and earnestly to follow it. For as truth can have no place as long as lies and errors bear rule: so fruitless and vain shall the knowledge of truth be, unless men earnestly embrace her, and labour as it were, to be transformed into her. Therefore Paul commandeth the Minister of the word not only to teach, but also to exhort, rebuke, 
2. Tim. 4.  and to be instant in season and out of season. And Christ would have those that were bidden to the wedding of the heavenly kingdom, to be compelled to come in. Therefore filthy is the error of them, which say a bore and literal treaty of the Scripture is sufficient in the Church, and will not suffer those things to be openly discussed in them, that serve for the instruction of all parties, as though our salvation stood only in a naked and empty contemplation of things.  
thirdly, Luke showeth the matter and argument of Paul's doctrine, where he saith, he spoke of the kingdom of God. 
The argument of the Apostles doctrine.  For so are the affairs of our redemption and salvation called, the administrator and executor whereof the Prophets long since declared, that the Messiah should be. But of this Messiah, the jews had conceived not only false, but also very carnal and gross opinions, by reason they misunderstoode the Oracles of the Prophets. For they dreamt the kingdom of the Messiah should be here upon earth, and hoped to enjoy a golden world under him, such as had been sometime under Solomon. With the which error the Apostles also being beguiled, promised themselves notable dignities and promotions, as may easily be gathered by their contentions. And they among the jews also, whose minds were more of their salvation, than of this earthly kingdom, did rather think it consisted in wearish ceremonies, than in the merit of Christ. Therefore Paul diligently declared the verity of the kingdom of God, showing that it was spiritual, not earthly, and that it consisted not in the vain observation of Ceremonies, but in the merit of Christ, and in faith, whereby we be graffed into him. This doctrine of Paul is to be had both in his Sermons, which Luke hath described in this book, & also in his Epistles, 
The kingdom of God  so that there needeth no long rehearsal thereof. Let us mark how the Scriptures call our redemption and salvation the kingdom of God. For hereby the end thereof is declared, which is that Satan being vanquished, and the world overcome, God might bear rule over us as our king, as we desire in our prayer, saying: Let thy kingdom come. Wherefore they are false Christians, that glory in the name of Christ, and yet let the Devil rule in them, who can have no communion or fellowship with jesus Christ. Neither can they be Christians which are out of the kingdom of God, because Christ came into the world, for no cause, but to restore his kingdom. But how can they be in the kingdom of God, which suffer themself to be ruled by the devils spirit, and obey him in all things.  

The usage and property of reprobates  But because Christ can never be preached any where so luckilye, but many reprobates shall rise against his doctrine, he declareth how Paul dealt with them, but yet so, as he first showeth what they did. They hardened their hearts against Paul's doctrine. This is the property of the wicked, the more they are urged with the word of God, the more they harden their hearts, not that God's word is in the fault, but their own selves. For where they have not in them the seed of the children of God, they cannot know his voice and word, and therefore the more mightily the holy ghost worketh to bring them to order, the more fyercelye use they to resist him. Examples we have everywhere in Cain, Pharaoh, Saul, judas, and divers other: whereunto would God we had not every day fresh examples joined. After induration it followeth that they will neither believe nor obey. Therefore they cast away the word of God, as vain and nothing pertaining unto them. Besides a worse property than all this, namely railing and slandering, whereby they go about to bring Christ's doctrine and religion in suspicion and envy, amongst the people. For they follow the devils property, desiring to have many partners and fellows of his perdition. And by these steps doth impiety climb up until she be so high that she falls into destruction. What doth Paul with these people? 
How reprobates must be dealt with.  First he departeth from them, lest he should either more inflame them, or give occasion of unprofitable contention: and this doth he according to Christ's commandment, which bade us we should not cast pearls before Dogs and Hogs, 
Math. 7.10.  and commanded us to shake the dust of our feet from us, against open obstinates. Then next he separated those disciples from them, which had received the sound doctrine, doing the duty of a faithful shepherd, whose chief care is, that the sound sheep be not infected with the contagiousness of the diseased. And yet Paul is not to be called a Schismatic for his so doing, although they bore the name of the church, and people of God, from whom Paul severed his disciples. Yea, it is necessary, that the good should avoid the familiarity and company of the ungodly, because both they become herded hearted by the means, and many times also partakers of the ungodlyes punishment. See Apoc. 18. thirdly, Paul teacheth daily in the school of one Tyrannus, with what manner of thing it was, and how it came to be so called, maketh no great matter, but it is like it was a public place, and commodious to preach in. Let us rather consider Paul's diligence, which could by no untowardness of the wicked, be pulled from his duty, but the more he seethe them rage, the more busily he holdeth on in teaching. Let all that are in office, either of the common weal, or of the ministery, follow this example. And these were the exercises of the primitive Church, which we read was busily occupied in the word of God, which thing now a days is less regarded of none, than of those that will be called and accounted, for the successors of the Apostles.  
Furthermore, 
The fruit of Euaungelike endeavour is manifold.  let us consider the profit of the Apostles endeavour and travail, which was manifold. First the word of God is spread over all Asia, both among the jews and the Greeks. For so it often cometh to pass, that the fame of the gospel pierceth the minds of those, who have not yet herded the Minister speak. And the example of great and notable Cities, maketh not a little for this purpose, which the inhabitants near about, are easily alured to follow. Next, God himself worketh with Paul, and by notable miracles beareth witness to his doctrine. For Handkerchiefs and Partelets, brought to those that had not seen the Apostle, drove away sicknesses and spirits. Let no man yet ascribe divine or godly power to the Handkerchefes, or Partelets, as they use, which have thrust into the Church, the superstitious worshipping of relics. For it is expressly declared in this place, that God was the worker of the miracles, and to Paul is nothing attributed, more than the ministery. And surely it were very ridiculous, to attribute more unto Paul's Handkerchefes, than to Christ's cote, at the touching whereof the woman diseased of the bloody flux was healed, not by the operation of the cote, but by the virtue and power of Christ, which he said went out from him. See Mark. 5. We must rather regard the end of those miracles, which served to set forth Paul's doctrine, as we have elsewhere declared. Here lieth hide also a third utility, namely how the sick are healed, and the Demoniacs delivered. For by the gospel health of soul is taught, and the devils kingdom destroyed, because jesus Christ is that blessed seed of the woman, that was ordained to tread down the Serpent's head. Let us therefore embrace him with true faith, and wholly be knit to him, that being delivered from the tyranny of the Devil through his merit, we may attain unto true salvation, and reign with him hereafter in heaven: to whom be praise, honour, power and glory, for ever. Amen.   

The. Cxxvij. Homely.  THAN certain of the Vagabond jews, exorcists, took upon them to call over them, which had evil spirits, the name of the Lord jesus, saying: we adjure you, by jesus whom Paul preacheth. And there were seven sons of one Sceva a jew and chief of the priests which did so. And the evil spirit answered and said, jesus I know, and Paul I know: but who are ye? And the man in whom thevil spirit was, ran on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. And this was known to all the jews and Greeks also, which dwelled at Ephesus, and fear came on them all, and the name of the Lord jesus was magnified. And many that believed came, and confessed, and showed their works. Many of them which used curious crafts, brought their books and burned them, before all men, and they counted the price of them, and found it fifty thousand siluerings. So mightily grew the word of God and prevailed. 
WE herded yesterday, how God confirmed Paul's Apostleship, and the authority of the doctrine of the gospel, among the Ephesians, by many and strange miracles. It followeth now, how he defended the same by an example of rare severity, against them, which went about by instigation of Satan, to abuse the name of Christ, which Paul preached, to get gain thereby, and so to bring the authority of the gospel into suspicion. The chief use of which history is, to make us understand, that God hath a regard of his servants, and that as many as go about to deface their authority, or are so bold to abuse the name of Christ, at their lust and pleasure, shall not go unpunished. But that we may receive the more profit hereby, let us consider all the parts of the history in that order, that Luke rehearseth them.  

The jews Exorcists.  The first, containeth the description of the people, and declareth what they did. They were of the jews, and none of the basest sort, but the sons of Sceva the chief priest. Next they are called Exorcists, whereby it appeareth their profession was, to get money by exorcisms and conjuring of spirits, for the which cause, they used to go from place to place. These therefore seeing the Apostle in the name of Christ, so mightily to control spirits, and to work such miracles, as the like before had not been seen, enticed with a hope of greater profit and avail, take upon them a new form of conjuration, and use to intermeddle the name of Christ therein. It shall be good to consider diligently whereof these kind of people first sprung among the jews. For although Moses appointed many and divers offices, among the Levites, yet we see he maketh no mention any where of Exorcists. It was therefore the invention of man, & therefore a deceivable thing, 
josephus in the eight Book of his antiquities, the second chapter.  and contrary to the laws of God. It seemeth to have taken beginning of an old fable, wherein it is reported, that Solomon had invented, by inspiration of God, the science of conjuring, and exorcisms against spirits, and all kind of diseases. So Satan would have defaced the credit of the Prophets' miracles, as though they also had been wrought, rather by magical enchantment, then by peculiar operation of God's power, to confirm their doctrine. And at length, having thus incensed them with a foolish and an ungodly emulation, he began to tell them wonders of the unspeakable power of the name of God, and taught them to make exorcisms, whereby foolish men set up his kingdom, and pulled away the minds of a great many, from the worshipping and calling upon God. There remain to this day, certain tokens of this old impiety, in the fables of the jews, which they have devised of their Schem Hamphoras, and in physic, they use many exorcisms, which is evident by little and little, crept in among the christians also, not without the great hindrance of true godliness. Of this profession therefore, were these seven sons of Sceva the chief priest. And this is no small argument of great corruption, that the bishops children gave their study, to wicked and devilish deceits, and sought to enrich themselves by an art which was plainly forbidden by the word of God. Further this example teacheth us, how far error runneth, assoon as men begin to serve from the word of God. For as it happened among the jews, so we see it hath also come to pass in Popery. For where they would not seem, to want any of the orders that were in the primitive church, they have also ordained Exorcists, who though for the most part they bragged of a bore name, only, yet so far hath the presumption of some of them go, that they have taken upon them to conjure the spirits, and souls of the deceased, wherein one of the lest defences of Antichristes tyranny hath not consisted, to say nothing, how through their wicked exorcisms, they have polluted baptism, and Gods whole religion. Yea, by this mean it came to pass, that no kind of men had more students of Necromantie and Magic, than the Monks and Priests, and even the highest priests were not behind in these wicked sciences. For the histories of Sylvester the second, Gregory the seventh, Alexander the sixte, and many other, are well known to every man. Also we are taught, what to judge of such▪ as attribute godly power, to holy names, and sentences taken out of scriptures, as though by these, either evil spirits could be driven away, or diseases and maladies rid from men and beasts bodies: or that they which study soothsaying, (an art invented by man's curiosity) could tell us, what is to come, or what shall happen hereafter.  
This is a judaical or rather an heathen or a Gentle superstition, and not without a cause condemned by the laws of God. For first unto a vain sound of words, unto dumb figures, and ceremonies full of horror, is attributed a power of help, which is no light offence, against the first precept of the tables. For there we are commanded to acknowledge God only for our helper, to put our trust in him only, and to ask all our aid and secure of him. Next, men are sent from the invocation of God, unto wicked sciences, as though thereby, God might be enforced to help us, against his will. Moreover, the kingdom of the devil, is no way more fortified than this, who diligently seeketh to make men look for help and counsel in other things then in God, because that is the most commodious way for him whereby to deceive and beguile men. Therefore we read that these sciences in old time were not without a cause abolished, both by the laws of GOD and Emperors. And there remain in the Pope's law, Canons gathered out of most ancient counsels and fathers, 
Cod. lib. 9 tit. 18.26. quest. 5. & .7. Aug. de doct. Christ. lib. 2. cap. 22.  which admonish us, to keep such as were given to these arts from the communion of the faithful. And here we must not give ear to their objections which frame arguments of the success and holiness of the words, thereby to defend their impious superstition. For they say a many are healed by these means, and that things otherwise impossible are hereby every day brought to pass. Again they say, there is no offence in them, because they consist for the more part, upon the holy names of God, or else upon certain notable sentences of holy scripture. The answer is easy to both these objections. We know that Satan is able to show wonders, but not without the sufferance of God. It is well known what he wrought in times past, by the Magicians in Egypt, and how he burned jobes' cattles and servants by fire from above. 
De Trinit. lib. 4. cap. 11.  Yea Augustine testifieth, that he is able to do strange matters, because he can transform himself into an Angel of light. But doth it therefore become christian men, to believe his suggestions, or to use his help? why do we not rather regard the counsel of God, which suffereth Satan thus to do, because he means either to try the faith of his people, or else to sand effectual illusions, to those that have deserved destruction? Let us therefore stand fast in the faith, lest we serve therefrom, and be left wholly to Satan's scorning and delusion. Again, touching the holiness of the words, we dispute not, but we say, the more holy they are, the more detestable it is to abuse them. For this is not the use either of the names of God, or of his words, to serve for magical muttering, and with a vain sound, to drive away either spirits or diseases, but to declare and set out unto us, the property of God, and his will. And if holiness of words can excuse Magicians and enchanters, then shall they also be excused, that commonly abuse the other holy and wholesome creatures of God. But how vain these men's excuse is, that form or manner of exorcism which these exorcists used, abundantly declareth. For what is there in them to be reprehended? They use this word, adjuring, according to the example of most godly men. Next, they adjure by the name of jesus, and lest they might seem to mean some counterfeit jesus, they plainly express him whom Paul preacheth. Notwithstanding, they are accused of impiety, because they used the holy words naughtily, and without faith, for their lucre sake and advantage. Therefore away with them, that will seek such slender pretences for their jewish and heathen superstitions, and let us not believe them which dare abuse the names of God and his Christ.  

The effect of the exorcists is unlucky.  But let us consider the success of this enterprise, which was very agreeable to their presumptuousness. For the evil spirit answereth these exorcists and saith: jesus I know, and Paul I know, but who are you? And straightway he setteth the man whom he possessed, upon them, & maketh him to season on them, so strongly prevailing against them all, that he well bet them, and set them packing out of the house naked. By the which argument it is most evidently perceived that there is no power in holy words of themselves, whereby to drive away devils, or any other evils, but that all such effects depend upon God's providence, which sometime worketh miracles also even by Infidels, when he seethe their help serve for the setting forth of his kingdom and glory. This example teacheth what all they may look for, which abuse the name of Christ, or his laws, for their private lucre and advantage. This is a common thing in these days. For what else doth the Pope, seeing under the cloak of Christ's name, he challengeth to him the supremacy in the Church. What else do Mass Priests, when perverting the manner and order of the supper, they imagine Christ is at their beck, and change the words of the supper into a conjuration, through the power whereof they transubstanciate (as they say) the bread and wine into the body and blood of Christ? What shall I speak of the keys, under the pretence whereof, they have burst into men's consciences, ordained satisfactions, and expiations of sins, little or nothing differing from those which we read, the heathen sometimes used. I let pass infinite other things, which though God punish not by and by, as we see he did the children of Sceva, yet the judgement of the Lord (as Peter sayeth) sleepeth not, 
2. Peter. 2.  by the which long sithence, their punishments are appointed. We are moreover taught by this place, how great the power of our Saviour jesus Christ is, seeing he can use the Devil be he never so loath, to the setting forth of his kingdom. For who will think that he would willingly bear witness to jesus Christ and Paul his servant, and hurt his own bondmen and instruments? He is yet compelled to do both, because it seemeth so good unto the Lord, at whose sight and beck the Apostle writeth, 
jacob. 2.  that the Devils tremble and quake. Why then are we afraid of Satan's craft or power, whose help we see Christ here use at his pleasure so mightily? Now is the Prince of this world thrown out of his kingdom, which so long he hath so falsely claimed & usurped. And it is no hard thing for them to overcome him, that are by faith graffed in Christ.  
Now let us come to the last part of this history, 
The true use of God's judgements, and an ensample of true repentance.  which containeth in it manifold and singular fruit. First this thing was known amongst all the Ephesians, who were all stricken of God, whom they saw so severely revenge the abusing of his son, and of his name. This is the lawful use of God's judgements, to put in our minds a sense or feeling of God's religion. But O miserable wretches that we be, which may seem altogether to be waxed deaf, seeing we are moved with no examples, that God daily showeth upon the blasphemers and contemners of his name and word. Next, many of them that believed came of their own accord, and confessed their doings openly. This is an evident argument of the mortification of the flesh, which being most desirous of honour and estimation, can hardly be brought to confess she hath erred. But the desire of truth and glory of God overcometh all affections of the flesh in those that believe. By this place it appeareth what manner of confession the Scriptures require of us, verily public and open, which serveth to the setting forth of God's glory, and to the amendment of many. Therefore their ignorance is very gross, which think by this example to establish auricular confession, wherewith this confession that Luke here speaketh of, hath no affinity. For these Ephesians come of their own accord, and confess their old errors, giving thanks unto God, which had vouchsafed to deliver them from them. But the Pope enforceth men against their wills, to confess their secret faults also, which no man was privy to before. We read they made confession but once, where the Pope commandeth us oftentimes to confess. They made open confession, and that before all men. But the Pope teacheth us to whisper our sins in the ear of the Priest only. They by their confession sought nothing but the glory of God. The Pope commandeth to ask remission of sins and satisfaction of the Priest. What stand we long? The more diligently a man examineth the circumstances of this doing, the more manifestly it shall appear, auricular confession is rather overthrown than confirmed by this example. But let us return to the Ephesians, whereof many were hitherto given to curious arts, but are now so touched with the feeling of Christ's spirit, that they openly burn their books on heaps, where we understand not only their Magical books, but also all other books, that served rather unto fruitless and offensive studies, than unto godliness, such as for the most part are the books of Astrology, Geomantie, soothsaying books, and books of love, and such like. He showeth also the price or value of the books, which after the Germans account amounteth to the sum of six thousand six hundred, threescore and six florenes. By this mean the godly people thought to take all occasion of offence, both from themselves, and from other in time to come. And this is the true property of them that unfeignedly repent, that they hate the instruments of sin, as much as the sin itself, and are not grieved to loose those things, which they know had sometime been occasion of their fall, be they never so precious. Therefore they cannot be judged to have truly repent, nor to understand the heinousness of their offences, which use to retain and keep in these days, the instruments of their evil doings, such as are Images, superstitious deckings of Churches, books that teach superstition, amorous writings, wanton apparel, and innumerable such like. Last of all Luke saith that the word of God grew mightily, and was confirmed in the hearts of the Disciples, which was an effect of their former study. For the word of God useth marvelously to grow, if all impediments be taken out of the way that may hinder it. Let us therefore follow the example of this famous Church, that increasing daily more in faith, we may become perfit men in jesus Christ our Lord: to whom be praise, honour, power, and glory for ever. Amen.   

The. Cxxviij. Homely.  AFTER these things were ended, Paul purposed in the spirit, when he had passed over Macedonia and Achaia, to go to jerusalem, saying: After I have been there, I must also see Rome. So sent he into Macedonia, two of them that ministered to him, even Timotheus and Erastus, but he himself remained in Asia, for a season. The same time there arose no little ado about that way. For a certain man named Demetrius a silver smith, which made silver shrines for Diana, was not a little beneficial to the crafts men. Whom he called together with the workmen of like occupation, and said: Sirs, you know that by this craft we have advantage. Moreover, you see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying, that they be not Gods which are made with hands. So that not only this our Craft cometh into peril, to be set at nought, but also that the Temple of the great Goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia, and the world worshippeth. 
Because Paul knew that the Lord had not appointed him to be a teacher of one Nation only, therefore he thought he would not serve still in one Nation, but preach the Gospel everywhere unto all people. Yea, he thought that on him chiefly lay the charge of all Churches, as he declareth in his later Epistle to the Corinthians. Wherefore being not contented here and there to gather Churches together, he goeth to see and visit those he had gathered and ordained, lest any thing might fall down again either by the wearysomnesse of man, or by the craft and subtlety of the Devil. We have seen hitherto divers ensamples of like endeavour, whereunto this may also be annexed, that Luke telleth in the beginning of this place, to the which he joineth a new history of sedition, raised against Paul, whereby his purpose of visiting the Churches, for a time was stopped.  
The author of this devise and counsel, was the holy spirit, 
Paul is minded to go from Ephesus.  by whose conduct and guiding, we have often showed that Paul began and took all his matters in hand. He purposed to go into Macedonia and Achaia, to visit and confirm the Churches of the Philippians, Thessalonians, and Corinthians, and also to gather an alms or relief among them, to carry to the needy brethren in Syria, as may evidently be gathered of his Epistles to the Corinthians, which journey being ended, he meant to go to Rome, to bestow some gift of the spirit upon the faithful there also, 
Roma. 1.  and to receive mutual consolation of their belief. Yet because he would seem to do nothing rashly, he sent Timotheus and Erastus which were of his familiars before, meaning himself to follow not long after, if that uproar begun at Ephesus, had not stayed him a good many of days. Again, by this example it appeareth how needful it is for the conservation of the Church, to be very careful, seeing the most painful Apostle which had as yet so much to do, was feign so often to go visit and confirm the Churches before ordained. Therefore they bewray their filthy sluggishness & wicked arrogancy, that think the zeal which the Ministers now a days use in this behalf, is unprofitable or superfluous. Also in Paul appeareth the property of true faith, because she is not idle and slothful, but maketh men diligent in their vocation. For where she burneth in the zeal of the glory of God, and love of her neighbour, it cannot be that she will stand still idle, not she will be overcome with no travail or danger. Which is more evident by this only example of Paul, than needeth long proof. Let every man apply this to himself, and by following it, declare his faith, by his works. Moreover, it appeareth that faith is circumspect also, because Paul whom the holy ghost guided in all his doings, sendeth such men before him, as he knew were trusty. For as true believers, when they have the express commandment of God, follow it without any staggering, although the flesh suggest divers things to the contrary: so in other things, whereof they have no certain commandment of God, they do all things prudently and circumspectly, for fear they might obscure the glory of God, and give the weak an occasion of stumbling. And this is the safest way we can use in taking of things in hand. etc.  

Paul's purpose is disappointed.  Howbeit, although Paul was scarce any where received with more good will, than among the Ephesians, and had taught there two years together, with great utility and success, so that not only many of the people believed, but also he had got many of the chief of Asia to be his friends, as hereafter shall appear: yet at length he findeth no better courtesy than that we have heard he found so often in other places, namely troubles, and public sedition, wherewith he was so tossed and turmoiled, that he reckoneth the danger he was in at Ephesus, among the greatest troubles that ever he was in. For he writeth that he there fought with beasts, and was in despair of his life 1. Cor. 15. 2. Cor. 1. etc. Luke describeth all this history marvelous diligently, because in it as in a glass, the property and conditions of the enemies of truth, their crafts and weapons, are set forth to be beholden: and also it appeareth how God useth most faithfully to defend both his servants and the truth. In this place first he proponeth the sum of the matter, and then next he showeth the beginners of the sedition, with the oration of Demetrius, who was the cause and stirrer of all this tragedy, incensing the minds of his adherentes against Paul.  

A sudden uproar.  At that time (saith he) there arose much ado about that way. He calleth the Christian sect or religion a way which the adversaries would have oppressed. The time is diligently to be observed which showeth us how this stir was made, when Paul had set all things in an order at Ephesus, & was minded to go to the Macedonians and Corinthians, and had sent two of his companions before, to prepare all things necessary. By which example we are admonished, that we must alway be watchful, but chiefly when matters seem in safety, and out of all danger. For Satan never rests, but being driven out of his hold, seeketh means to return again, as Christ teacheth. 
Math. 12.  And there want not examples of such, as being grievously offended with sudden crosses and troubles, have fallen from the faith. Let it yet comfort us, that how much so ever our enemy rage and rave, yet hath he no power upon Christ, 
john. 14.  ne yet upon those which by faith are graffed in Christ, yea being long agone vanquished, he doth but lighten as out of a Basin, and show counterfeit scarmuches of fight, whereby to fray untried and unskilful minds.  

Demetrius is author of the uproar.  But let us see the author and instruments of this uproar Demetrius the Siluersmith was the captain of them, a wealthy man, and one that made Silver shrines, and such other gay gear, in the honour of Diana, and thereby was an occasion that the men of his occupation gate much money. Diana was worshipped (as we showed above) among the Ephesians, under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multimannuia, whom they being seduced by gentle superstition, believed to be a Goddess, that nourished and fed all living creatures. The Temple of this Goddess was the famousest and most sumptuous in all the world, unto the which there were Pilgrimages instituted, from all places of Asia, both far and near, which was the cause that they that made implements of superstition, got very much daily by strangers that came thither. Therefore they could not abide the doctrine of Paul, which at once overthrew both their superstition and all their hope of gain. These men therefore being called together by Demetrius, go about to oppress Paul by sedition, knowing that by no force of reason they were able to convince him. Here therefore it appeareth as evidently as may be, that the occasions of sedition, aught not to be ascribed to the gospel or ministers thereof. For as the faith that they preach, uniteth us to God, so it chiefly commends unto us charitiye and concord. And here Demetrius is expressly named, for the beginner of this sedition, and not Paul, who for two years before had so taught, that he had showed no token at all of a seditious person. And of this kind there are many examples, both in this book, and also in other histories. Whereby we learn, that they aught not over soon to be credited, which accuse the gospel and preachers thereof of sedition, but let us search for the truth farther, and it shall appear, that they commonly are the first begynners' of sedition, which would lay the fault thereof upon other. And such for the most part are they, which like Demetrius and his Complyces, 
The Demetrij of our age.  either live of crafts and trades forbidden by God, or else hunt after game and pleasure. The standard bearer among these men is the Bishop of Rome, and his creatures, the Cardinals, bishops, Monks, and priests. For the greatest share of lucre and advantage by superstition cometh to him. He causeth his creatures also to get much money, while being marked with his badge, he giveth them power to buy and cell, that is, to make merchandise of of God's word, and to chop and change the same. But all these can not abide the truth of the gospel, which like a sharp whip, shaken with the hand and spirit of Christ, driveth all marchaunting out of the Temple, and overturneth the tables of the exchaungers of money. Next unto these are Kings, Princes, and all the great train of noble men in this world. For superstition is gainful unto them also, because under the pretence hereof, they provide for numbers of their children, and the defence of their dignity, while by their authority, they thrust them into bishoprics, Abbacies, and Cardynalshippes, which perhaps otherwise should be set to Merchants trade, or to get their living with their hands, which seemeth to them the heinousest matter in the world. Now both these sorts together, help the inferior sort of the commons, which live either by Monks and priests, or by these nobles. For these commons being of a servile nature and disposition, and fearing to dye for famishment, are soon persuaded to any thing by these Demetrij. Add unto all these such as either desire and seek to live lycentiously, or else such as follow their pleasures and gains, by mischievous means, as are usurers, whoremongers, drunkards, hired soldiers, and all such other like. For these people because their works be nought, would not be reproved, and therefore they wish the light of the gospel, which bewrayeth their doings, at once extinguished. These I say are the begynners' of sedition, against the gospel, as no man can deny, which will diligently view the usage of our days.  
But chiefly Demetrius oration is to be considered, the proposition and state whereof is, that Paul aught not to be suffered, which by his doctrine, 
Demetrius oration.  draweth men from the old religion. He confirmeth his proposition with three reasons or arguments, which use to be of great force in the kind deliberative. The first is taken of commodity or profit, whereunto the hungryer and poorer sort have always a special regard, you know (saith he) that by this craft, we have advantage. What remaineth then but that you must perish for hunger, if you suffer your occupation to be overthrown by Paul's doctrine? The second reason he borroweth of necessity: you see and hear, that not only at Ephesus, but almost throughout all Asia, this Paul hath persuaded. etc. Therefore this matter can be driven of, or born with no longer, but it is needful with speed to provide a remedy. The third argument he fetcheth of honesty saying: Not only this our craft cometh into peril to be set at nought, but also the Temple of the great Goddess Diana should be despised, and her magnificence destroyed, whom all Asia, and the world worshyppeth. As though he should say: O companions what infamy shall we purchase unto ourselves, if we suffer that religion to decay amongst us, which hath been so many ages of so great authority in all the world? Also in this oration appear the crafts and usages of the wicked, who incensed and led with the desire of private lucre only, will yet be counted for the defenders of religion. Such an one doth the holyeghost describe Caiaphas to be. john. 11. Such are the talks of the Monks in these days, and of all those which uphold and maintain Popery, amongst whom a man shall scarce find one so plain, as this Demetrius, which doth not dissemble, but that his chiefest respect was for his private gain and advantage. Let us learn to suspect these clamours, and to mark better whereunto they tend. It appeareth also in this place, with what arguments most times the wicked use to defend their superstition. verily with the consent of the unlearned multitude, with the authority of kings and princes, with the pomp and show of outward holiness, with continuance of time, but chiefly with the pretence of private gain and advantage. These things are common now a days, if a man would mark the talk of our adversaries. But it is a foul fault for christians, to use the arguments of the heathen, in matters of religion, which aught to be judged and determined by scripture only. Finally, by Demetrius own saying may be gathered what force and power the gospel is of. For he confesseth that by Paul's teaching, in two years space, that famous temple was brought in danger, which all Asia was in building, about the space of two hundred and twenty years, as we declared erewhile, and which the barbarous people spared in the Persian wars, where they set fire on all other churches. He complaineth also that all men's minds for the most part were turned from worshipping of Diana: But it is evident, this could be done by no man's power or authority. We are also taught that men have then profited well in the Gospel, when their minds are wholly turned from superstition and Idolatry. For as long as they hung in suspense hereof, it is certain their minds are not lightened with the truth. Let us therefore examine ourselves after this rule, and casting away all superstition, turn with fervent faith, to jesus Christ our Lord: to whom be praise, honour, power, and glory for ever. Amen.   

The. Cxxix. Homely.  WHEN they heard these sayings, they were full of wrath, and cried out saying: Great is Diana of the Ephesians. And all the City was on a roar, and they rushed into the common hall with one assent, and caught Gaius and Aristarchus, men of Macedonia, Paul's companions. When Paul would have entered in unto the people, the Disciples suffered him not. But certain of the chief of Asia (which were his friends) sent unto him, desiring him that he would not press into the common hall. Some therefore cried one thing, and some another, and the congregation was all out of quiet, & the more part knew not wherefore they were come together. Some of the company drew forth Alexander, the jews thrusting him forwards. But Alexander beckoned with the hand, and would have given the people an answer. When they knew that he was a jew, there arose a shout almost for the space of two hours, of all men crying: great is Diana of the Ephesians. 
THe Evangelist Luke by the instinct of the holy Ghost, setteth out in this book, not only the persecutions laid upon the Apostles, by Magistrates and order of law, but also the raging seditions of the furious commons, amongst which this deserveth to be counted the chief, which was begun by Demetrius against Paul at Ephesus. The use of this and all other like serveth for two causes specially. First, they serve for the instruction of the Ministers, that they be not offended with the tumults of the seditious commons, as at any strange and rare thing, nor leave not their duty undone, for fear of them. But rather they must consider, that the Church in this world, is as it were a Bark or vessel tossed to and fro, with wind and tide, whose pilate Christ, seemeth sometime to be on sleep, as the story of the gospel declareth. Math. 4. Let them also remember, that it can not scarcely be choose, but seditions must be, because there are every where so many, which can not brook the doctrine of the gospel, for that it maketh either against their gain, dignity, or licentious living. And our saviour Christ prophesied, that not only men of our own Country, but also those of one house should be at division, and hate one an other. Let it suffice Ministers, that they give no cause of tumult to the seditious, but if being led with naughty affections they take occasion, let them commit the success unto God, and in the mean season apply their vocation, because (as Ambrose saith. 
Fift book and .33. chapter. ) It lieth in us not to provoke the people, but to appease them being up, it is in the hand of God only. Moreover, the description of these tumults make for the instruction of all men in general. For they teach us, that we should not rashly impute the causes of uproar to the gospel, and to the Ministers thereof, as men use commonly to do, but that every man should consider the case thoroughly, and then they shall be found the begynners' of tumults, which will not be ruled by the gospel. And such an one we have herded Demetrius was, whom all they directly follow, which in these days use to disturb and hinder the gospel. But because we have lately spoken abundantly hereof, now let us consider the sedition, and how Paul used himself in the same.  
Luke describeth it very diligently, rehearsing every circumstance thereof. 
The description of the sedition.  And first beginning with the cause, he saith, they were all filled with wrath, which as it is an evil Counsellor in taking any thing in hand, so as james saith, it worketh nothing that is right or good. The cause of their wrath was the danger and loss of their gain and avails, which as Demetrius a while ago said, was near at hand, and perhaps every one of them particularly began in some part to feel the same. For the world can abide nothing less than to have their advantage turned away or dyminished. And at this day, there is none other cause of the disturbaunces used against the gospel. The Popes and Bishops are angry, because they see their dignity decayeth. The Monks and Priests are offended, by reason their Kitchyns wax cold, through the loss of their market of holiness. The Princes and Nobility are grieved, for that their children are put by the possession of ecclesiastical goods, who always till now lived like Lords of the same. The poorer sort of the commons which were wont to flatter the Priests, and the Nobility, for living fret and fume. Fools, jesters, Bawds, Cooks, harlots, gelded men, buggered boys, and all like dregs of most filthy wretches, whom these (I warrant you) holy fathers hitherto provided of livings, stamp and stare at this gear. And all these in their heat and rage, run to counsels to consult, how they may break in sunder the bands of Christ, as is describe in the second Psalm, what good therefore shall we hope for of all these counsels, where wrath is the Precedent, a blind and froward Counsellor. This done they turn to plain exclamations, and cry: Great is Diana of the Ephesians. By the which saying, they testify that they will defend the worship of Diana, even with their blood. They craftily make religion a cloak for their belly and lucre. And the men of these days, tread even in their steps, which with as little sobriety, have the Saints, and the blessed Virgin in their mouths against us, whose honour they promise' they will defend. Although our men in deed be more impudent. For it is not without a cause that the Ephesians so exclaimed, because Paul openly spoke against the worship of Diana, and was a professed enemy thereof. Which of us denieth the saints? who speaketh against the right worship of Marie? who derogateth any thing from her dignity and honour? We confess she is mother to the son of God, we confess she is a Virgin undefiled and unspotted. We confess the Saints were the choose instruments of God, and that now they live in heaven, in bliss. But invocation and godly honour, we say is due to God alone. What injury is this, if we teach the same, that they sometime taught, in defence whereof they thought good to say down their lives? It is therefore a manifest slander, that they say we be enymies to the saints. Thirdly, the whole City was in an uproar. Hereof Demetrius only was the author. By which example we are taught, what mischief suddenly may arise of a few seditious people. For as a little sparkle may set fire on an whole house, the flames whereof being carried with the wind, catch the whole street upon a sudden: so sedition rising of a few beginners and contemned at the first, even by the only fame thereof, spreadeth itself abroad, and compasseth about whole common weals, not without the present danger of all men's goods. The holy Scripture showeth us examples in Core, Absalon, Saeba, and divers others. The like are also to be seen in the stories of the gentiles, amongst which that enterprise of Catiline is very notable, which brought the Romans common weal, in great hazard by his seditious attempts, even then when it most flourished. Let Magistrates hereby learn to stop those betimes as are likely will one day be seditious, such as commonly riotous people are, and as many as love religion for lukers' sake. Who if they be not kept under by severity of laws, will at length pour out their pestilent poison, to the calamity of the public weal. Fourthly, they rush into the common hall by violence, and pluck away Caius and Aristarchus Paul's companions. Therefore they work with force, and use all kind of cruelty against Innocentes. For although the tempest of sedition many times use to catch good men, which are enforced against their will, to take some part: yet for the most part, the greater number are evil, whereby it cometh to pass, that seditions are most hurtful to good men and guiltless. Therefore they are very fools, that hope for any goodness of sedition, which they must with all diligence go about to resist, that desire the prosperity or safety of their common weals.  
But what doth Paul in the hottest of this sedition? 
What Paul did in the sedition.  he would have stepped forth, and go in among them, to have assuaged these raging rebels, lest his companions should have been hurt, which were haled away, as we heard even now. But his Disciples would not suffer him, chiefly those great men of Asia that were his friends, who well knew the property of the people. And in this place a man may behold a whole heap of notable virtues in Paul at once. For it is a singular ensample of faith and sincere friendship, in him that would not leave his companions in danger and peril. And if Paul made so great an account of two of his friends, that he would jeopardy his life for their sakes, what a care think we, had he of whole congregations, which he knew were redeemed with the blood of Christ? Furthermore there appeareth a marvelous constancy and fortitude in him, which would adventure himself amongst the furious commons. For what other was this, then to commit himself to the rage of the sea, or else to the fire? But he respected the promises of Christ, wherewith he was so emboldened, that no danger could fear him, to do his duty. It is also a token of singular modesty, that he yieldeth to better counsel, and doth not obstinately urge that, which was both dangerous and had little profit joined therewith. Let every man follow this example, because we see many times the greatest wits, in their own dangers, know lest what way or counsel to take. It is also worthy the noting, that Paul hath great men to his friends. A few such we read Christ had, amongst whom Nicodemus and joseph are counted the chief. john. 12.3. Math. 27. Here the error of the Anabaptistes is refelled, which say that a christian aught to bear no office. But chiefly we learn how vain the defence and succour of the world is, seeing their authority could not keep Paul from danger of sedition. It becometh us therefore, to put all our hope and trust in God alone, and not in Princes, or in the children of men, for there is no help in them. Psalm. 146. And that this is the use of this present example, Paul teacheth in his second Epistle to the Corinthians, the first chapter.  
Now Luke cometh to the seditious, of whom he reporteth two things. 
A confused countenance of sedition.  First, some (saith he) cried one thing, some an other, and the most part knew not wherefore they were come together. This is a peculiar thing in the time of sedition, that like a flowing stream, it carrieth many away with it, being utterly ignorant of the meaning thereof, and a great many good men also even against their will. Therefore such would be appeased rather by counsel and reason, then by force. For if force be used, commonly the Innocentes drink for it, the wicked beginners slyly slipping away. A dolorous example whereof Germany saw, when in the year of our Lord, a thousand, five hundred, twenty and five, horrible streams of husbandmens' blood almost overflowed her. Let Princes therefore have in mind rather that saying of the Prophet, where they are commanded to hold their subjects lives dear. Psalm. 72. Moreover, the jews thrust forward one Alexander, who by all likelihood was one of Paul's friends and drew him forth, because they meant to bring him in danger. He desired silence and would have given a reason and an account of things attempted, touching religion. But when they perceived he was a jew, and an enemy of heathen superstition, they turn to their furious exclamations again, and for two hours long fill all the City with the noise of their Diana. For as the belly lacketh ears, so commonly they are deaf and will hear no reason, which move sedition for the bellies sake. And this is the continual practice of the wicked, to bark against the truth with furious clamours, which otherwise they know is invincible. In the mean season the faintness of a great many is reproved, who knowing the truth, are yet altogether cold in the confessing thereof, and regard not the zeal of the ungodly, whom they see bold even in the defence of superstition. Let us learn therefore, what state the truth standeth in, in this world, and being armed with the constancy of faith, let us stowtely bear out whatsoever God sendeth, that we may vanquish all adversity, through jesus Christ our Lord: to whom be all praise, honour, power, and glory, for ever. Amen.   

The. Cxxx. Homely.  WHEN the town Clarke had ceased the people, he said, ye men of Ephesus, what man is it that knoweth not, how that the City of the Ephesians is a worshipper of the great Goddess Diana, and of the Image that came from heaven? Seeing then that no man saith here against, ye aught to be content, and to do nothing rashly, for you have brought hither these men, which are neither robbers of Churches, nor yet despisers of your Goddess. Wherefore if Demetrius and the craftsmen which are with him, have a matter against any man, the law is open, and their Rulers, let them accuse one another. But if you go about any other thing, it shall be determined in a lawful congregation. For we are in jeopardy to be accused of this days uproar, forasmuch as there is no cause, whereby we may give a reckoning of this concourse of people. And when he had thus spoken, he let the assembly departed. 
WE have heard the sedition that Demetrius raised against Paul, described by Luke. Where beside the property of the furious people, we noted divers points wherein Paul was chiefly to be considered. First, he boldly and constantly would have ventured to go in among the people, minding to have given an account openly both of his faith and doctrine. But seeing he could not be permitted so to do, he keepeth him among his friends, committing the whole success of the matter unto God, yet so as he swerved not a nail breadth from the truth, nor yet dissembled any thing for cowardly fear. Which example admonisheth us, what we should do in like case, 
How Christians should use themselves in time of sedition.  or in open persecution. Before all things it becometh us according to Peter the Apostles precept, to be ready to give an account to every man, that demandeth it. 1. Pet. 3. But when the enemies shall so rave, that there is no place for truth and the confession thereof, we must proceed warily and wisely, lest we put ourself in danger without God's calling, and so tempt him. In the mean season let us be constant in acknowledging the truth, and wait the lords leisure, who never forsaketh them that put their trust in him, and who by his wisdom and power is able easily to cease and allay all cruel tempests. This present history showeth us an ensample hereof, where God appeaseth a very dangerous sedition to all seeming, by the help of one Scribe or Towneclarke, and such a one as the whole course of his Oration proveth manifestly, to have had no understanding in Christ's religion, where the power of God appeareth the more, seeing he useth the reprobate and their help in the defence of his people. Let us examine the Towneclarkes Oration throughout all the parts thereof, the chief end whereof is to repress the seditious tumult of the unruly people, himself in the mean season being little careful for religion.  
He beginneth with that the most vexed these seditious. They stood in great fear of their Diana, for her sake they so cried out, as we have herded before, because if the worshipping of her were laid away, they saw their gain was like to be go. But the Towneclarke saith, this was no just or sufficient cause for them to make such a stir. For what man is there (sayeth he) but knoweth that the City of Ephesus is a worshipper of the great Goddess Diana, and of the Image that came from heaven. As who should say: To what purpose repeat you so often with furious clamour, the name of Diana? Who denieth you to be her honourers? Who knoweth not that Diana's Image came down from heaven? Or who letteth you to go on in the religion received of your forefathers? Since all these be things clear and out of question, it becometh you to be quiet, and to do nothing upon a head, and without advise. But the Towneclarke could not be ignorant that Paul by his doctrine impugned the worship of Diana. But of a politic wit, he dissembleth all these things, thinking this sufficient to appease them, to let them understand, how they were urged or compelled by no public authority to forsake their old religion. And as we said erewhile, this politic man seeketh only how to bring down this sedition at one's, which he saw began to grow so hot: which thing he supposed to bring to pass more commodiously by crafty dissembling of the matter, than by open disputation, 
Diana's image come from heaven.  which the seditious would have little regarded. Here we may not omit that he saith the Image came down from heaven. For hereby it appeareth it was a common opinion among the Ephesians, that they thought Diana's Image was sent down from heaven. For after Satan had bewitched men with his jugglings, so that they presumed to change the glory of the immortal God into the form of Creatures, then deceived he them every day with new fetches and devices, for the surer establishing of his kingdom. Hereby he persuaded them, that the Image of Pallas came down from heaven, & that through her protection they gate the victories which they had. So was it thought that the shield which the Romans used, as the arms and scutcheon of the Empire, in the reign of Numa their king, came down from heaven. Unto the which this that the Town clerk saith of the Image of Diana at Ephesus, may worthily be joined. But it had been tolerable, if the Devil in times passed with such sleyghts had deluded but the heathen only, so that we had not seen the like among Christians also. For who knoweth not the fable of the Chapel at Lauretum, miraculously conveyed over the sea? Who is ignorant of the chapels, that God himself and his Angels have dedicated. There are to be seen divers Images of the virgin mother, which the Monks most impudently affirm Luke painted, where as the histories declare he was a Physician, and no Painter. Whereunto are to be referred whatsoever miracles are told of Images in Monks books, whereof they say, some removed out of their place, some could not be removed, some wept, some prophesied, and other some had some notable properties, or other. By the which may plainly be gathered, what a rank crop of errors useth to spring of Images, where they are once received and worshipped, so that it was not without a cause that Lactantius said: there could be no religion wheresoever any Image was. 
In his second book of false religion cap. 19  Which also is the chief cause, that all the Scripture is so diligent and earnest in oppugning them: so that it is wonderful, how it cometh to pass, that so many are found to defend them, seeing there are so many unhappy Presidents of superstition, everywhere in every man's eyes. This being premised, whereby he thought their moody minds were somewhat assuaged, he plainly rebuketh them and accuseth them of great rashness, in that he apprehended and laid hands on Caius and Aristarchus, being strangers and knowing no cause why, saying: you have brought these men hither, which are neither robbers of Churches, nor yet despisers of your Goddess. So perhaps he might truly say of them, because they took not upon them to teach. But of Paul he should not have said true, who earnestly inveighed against the worship and idolatry done to Diana, as may easily be gathered by that he did at Athens. And it is credible he would not have suffered this defence of the Towneclarke, if he had been present. For he being inflamed with the zeal of God, thought any thing intolerable, that made against the glory and honour of God. In the mean while, the Town clerks words declare, what faults for the most part are laid to the Ministers charge, namely, Sacrilege and blasphemy against God and the Saints. These things we hear commonly in our days, neither are we decked with any other names or titles at their hands that are the professed enemies of the Gospel. But if a man would thoroughly weigh the matter, 
The Ministers of the Gospel are neither Church robbers nor blasphemers.  they are both false. For they be Church robbers, which either by stealth convey away the goods dedicated to God, and to his Church, or else violently invade them, and convert them to profane uses. But who doth this more impudently than Popes, Bishops, Monks, Priests, and the other of this mark. For to say nothing how they provide for their kinsfolk commonly of the Church goods, let us consider their families, and it shall appear that the greatest part of the Church goods is spent upon harlots, Dyce, Horses, Hounds, and a lubberlyke sort of servants, yea, they disdain us, for no cause so much, as for that we labour by preaching of the gospel, to restore the goods, to Christ and his Church again. For we defend not them which under a colour of the Gospel, provide and satisfy their avarice of the Church goods. Again, they are blasphemous against God and the Saints, which abuse the name of God, and rob the Saints of their due honour. It is as manifest as can be, that they do both these rather than we. For they abuse the word of God, and the name of Christ, to establish their idolatry and tyranny. They give unto Creatures the honour due unto God. They accuse the faith and doctrine of the Saints, of heresy, and use both fire and sword against their books, and them that follow them. And in the mean season go about to defame us of sacrilege, and of blasphemy. But o the iniquity of our times. Among the Ephesians was found an Heathen to defend the innocent. And now adays amongst the professors of Christ are scarce any that will testify the innocency of Christ's Ministers. Let us mark also how the Towneclarke sayeth these men are no Church robbers nor blasphemers, for surely he would have judged them worthy of punishment, if they had been such. For although the gentiles sometime greatly erred in the faith and in religion, yet the law of nature was of great force amongst them which declared, that robbers of Churches and blasphemers aught to be punished. But now a days all things are so far out of frame, that the faithful defenders of the Gospel are in more danger, than those which pollute the Church with manifest sacrilege and blasphemy.  
But let us consider the later part of this Oration, 
The best form of common weal.  where he prescrybeth a manner and form to be followed, as well in private matters, as public, saying: But if Demetrius and the Crafts men with him have any matter against any man, the law is open, and there are Rulers, let them accuse one another. Thus he accuseth them all of injustice, in that they make a public case of a private, and belonging unto a few people, and endanger themselves for another man's cause. Then adding thereunto a second point, he saith: ●ut if you go about any other thing, it shall be determined in a lawful Congregation. By the which words he teacheth them that a public matter should not in such sort be taken in hand, and layeth the danger before their eyes that they stood in to the Romans, for this sedition that they had made, who had a care principally that the people under their governance, should live peaceably and in quiet. This place declareth how the Romans governed their common weal, while they observed equity and justice. They had everywhere abroad certain Lieutenants and Magistrates, which in all places kept Courts and law days, and suffered no man to be hurt or harmed, whose cause had not first been heard, and he lawfully convicted. And public affairs were ordered in public assemblies, and lawful counsels without any seditious tumults. God himself allowed this order of government, when he appointed judges for his people, whom he commanded to hear all causes diligently, and to give true judgement. He would have no man to be a judge in his own cause. Let this order be observed among Christians, for whom it is a shame, to be overcome of Heathens. Chief let them keep them from sedition, which both impaireth the authority of the Magistrates, and subverteth the state of the common weal.  

Rebellions are easily suppressed.  But the effect of this Oration doth Luke set out, when he writeth that the assembly which a little before was in a hurly burly, was dismissed very quietly. For as the common sort are easily brought to an uproar, so are they as easily pacified again, if a man deal with them by reason and counsel, rather than by force and violence. And herein appeareth the provident care of God, wherewith he delivereth and defendeth his children. For as the same God doth accustomably raise the waves of the sea with sudden blasts of wind, and layeth the same suddenly again, even so trieth he his children with dreadful storms of dangers, and when he seethe good knoweth how to still them again without any danger at all. Wherefore trusting to the goodness and power of him, let us keep our standing with stout courage, assuring ourselves to have the upper hand, against all the attempts of the wicked, thorough Christ jesus our Lord and revenger most faithful and invincible: to whom be praise, honour, glory, and power, for ever. Amen.    

The twenty Chapter upon the Acts of the Apostles.  

The Cxxxj. Homely.  AFter that the rage was ceased, Paul called the Disciples unto him, and took his leave of them, and departed for to go into Macedonia: And when he had go over those parties, and had given them a long exhortation, he came into Greece, and there abode three months. And when the jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. There accompanied him into Asia, Sopater of Berrhoea, and of Thessalonia Aristarchus and Secundus, and Caius and Timotheus of Derba: and out of Asia Tychichus and Trophimus. These went before, and tarried us at Troas. And we sailed away from Philippi after the days of sweet bread, and came unto them to Troas, in five days, where we abode seven days. 
Because our Saviour jesus christ called Paul his choose vessel, or instrument, therefore it is not without a cause that Luke repeateth so diligently the things that Paul did. For so the truth of the testimony that christ bore of him, is proved, & a general ensample is set out for all men to follow, which will be taken for choose vessels of God. Moreover, the Evangelist so proceedeth in the rehearsal of Paul's matters, that sometime he declareth the whole Histories with the circumstances thereof, such as in every part of them contain many things that serve for our instruction, as we saw came to pass at Philippi, Corinthe, Athens, and lately at Ephesus. Sometime he comprehendeth many things in one, and in few words compriseth long and perilous voyages, which were scarce finished in many months, that it might the more evidently appear what diligence Paul used in his office, what trustiness, and what incredible pains he took, and of what courage he was in dangerous enterprises. 
The Argument of the xx. Chapter.  Both these things he observeth in this Chapter. For first he briefly toucheth his journey into Macedonia and Achaia, the intent whereof was declared before. Next unto that, he showeth certain peculiar things, as the miracle wrought at Troas, where Eutychus was raised again, and the Synod of Ministers gathered together at Miletum. We at this present will consider Paul's journey, the report whereof is so ordered, that both that that Paul did, and others also is rehearsed.  

When, and in what wise Paul departed from the Ephesians.  And in this journey fallen out three things chief to be considered in Paul. first is declared how he departed from the Ephesians. After the rage was ceased (saith he) he called the Disciples unto him, and took his leave of them and departed. Then he forsook not the Church, before all the business was done, and that he saw the Disciples out of danger. Paul therefore is a good Shepherd, and no hireling, which seethe the Wolf come, 
john. 10.  and flieth away, and provideth for himself. And then nother he departeth not away secretly, but calleth the Congregation together, and biddeth them farewell, giving them admonition of all things needful for them to know and observe. As this was the argument of a mind not culpable nor guilty in itself, so it showeth a signification of a faithful care, that he would have of them, even when he was absent. In so much that afterward when he wr●te unto them, 
Ephesi. 1.  he saith that he made continual mention of them in his prayers. And in an other place he writeth, that the c●re of all Churches lieth on his shoulders. 
2. Cor. 11.  Let all those follow this example, unto whose charge either the Church or Common weal is committed, lest they seem to provide for their own selves, when public perils be at hand, or else to have little or no regard of them, whereof they shall give a strait account another day unto the Lord. 
Paul visiteth Macedoni● and Gréece.  next he showeth whether he went, into Macedonia, and from thence into Greece, in which places he spent three months, bestowing all that time in visiting and confirming the Churches. Thus we read he did also other wheres, in the xiiij and xu Chapters. Whereby we gather, that it was the common use of the Apostles, not only to plant Churches, but afterward to go visit them, and confirm them in the faith, and to cleanse them of errors, if perhaps any had crept in, while they were absent. We learn by their example, that they which have their Churches and common weals once well ordered, aught not to be careless, but to take good heed (as christ warneth us) that while we are sleeping, Satan sow not ungracious cockle among them. He useth chief to lie in wait for the Church, 
2. Corin. 11.  to pull them from christ, who aught to cleave unto him like a faithful wife. He likewise diversly assaulteth many ways good and wholesome laws, because he thinketh his kingdom would easily be established, if they were overturned. And his attempts be not always in vain, because there are few that follow Paul's faith, industry, sufferance, 
Paul exhorteth the congregation to perseverance  and diligence. Thirdly, is plainly declared what Paul did in these Churches. He gave them a long exhortation, verily to continued in the faith, without the which none can be saved. Often exhortations are needful, both for us which be ready of nature to fall, and also because of the Devil, which always walketh up and down like a roaring Lion, and seeketh whom he may devour. Therefore their judgement is not to be admitted, which think this is but a superfluous care and labour. In the mean season we are admonished, that Churches have nothing of more price, than the word of God, out of the which daily instructions, exhortations, and corrections aught to be taken. Wherein the Apostles were so diligent, that they easily neglected all other things in comparison hereof, as we might perceive in the sixte Chapter. Therefore they be far unlike the Apostles, that neglect the Office and ministery of the word and teaching, and are occupied in wearish Ceremonies, or else in administration of earthly jurisdictions.  
But let us return unto Paul, 
The jews lay wait for Paul.  and see what he suffered in this voyage. The jews laid wait for him as he was sailing into Syria, who had thought to have made him out of the way. But Paul prudently disappoynteth them, altering his purpose, and going by land into Macedonia and Syria. This place teacheth us what reward Ministers of the Truth have in this world. Certes the worst that can be, while men seek to destroy them, which of all other men labour most to bring them to salvation. For how careful Paul was for the jews, both his continual labours and travel, and also his Epistles testify, specially, that which he writeth to the Romans in the ninth and tenth chapters. And yet had he no greater enemies than they. The same we have other wheares declared, that Moses, and the Prophets, and jesus christ the Son of God suffered. Let no man therefore now a days be offended, when the like things fall out, seeing such is the nature of the world, that they think their felicity standeth in the destruction of the godly. In which their judgement yet they are most myserablie deceived. For thus they bereave themselves of the wholesome succour of prayers, which the godly use to make even for their enemies. But what shall we do (wilt thou say) if we should come into the like hazard? Follow Paul, in whom thou shalt note principally two things. For he both constantly went forward in his vocation, and likewise prudently avoided the danger thereof arising. Thus must we above all things remember our vocation, that we be not plucked therefrom, through any ingratitude of the world. For why should we forget our calling, and follow those, whose wicked usage we are wont to detest? Yet let us be circumspect, and as christ counseleth us, beware of men, lest we be said to tempt God, 
Math. 10.  by putting ourselves rashly and unadvisedly in danger.  
Now what doth God in the mean season? 
Paul's guard or garrison.  Leaveth he his servant in danger? No. But while the jews his kinssemen and false brethren, (as he complaineth him two Corinth. xj.) lay in wait for him, God joineth unto him faithful fellows and companions, in his traveles and dangers, which help him in this peril, both with counsel and otherwise. Hear are reckoned seven notable men, of divers congregations, of whom Paul many times maketh mention in his Epistles, beside Luke the writer of this present History, which made eight. And some of these go before, to see and mark whether there were any lying in wait, and to provide Paul of lodging, other some kept closely unto him, to comfort him with their company, and to provide him of necessaries. And here the truth and goodness of God is diligently to be considered, which useth to defend his servants that are in danger, and to provide them of faithful companions, that labour and travel for the glory of his name. Thus unto joseph, that required to have the burial of Chrystes body, is joined Nicodemus, to bear part of the charges, labour and peril in the same. But now a days, we complain of the sloth and cowardelynesse of others, saying, we are not able alone to bear the weight of Chrystes quarrel, being as cowardely and slothefull as other. But if we would do our duty, we should see God would quickly touch the hearts of others also. We have beside in Paul's Companions a notable example of love and thankfulness, what a dangerous and laborious thing it was to follow Paul by Sea and by land, having everywhere so many enemies, every man may easily conjecture. But for all this, they which worthily esteemed the gift of faith, that they had got by Paul's teaching, could not be separated from him. And these men want not their reward even upon the earth, because God hath registered their names in eternal memory, and their souls no doubt do now rejoice with christ in heaven, because they accompanied his minister so courteously on earth. The Apostle setteth forth this promptness and readiness of mind in the Galathians also, who he saith would not have spared their eyes, if he had needed them. But O the filthy unthankfulness of our days, which is run so far, that they which brag of the faith, rend and deface with filthy slanders the names of them, by whose ministery they first learned the faith. Yet let Gods promise' and mercy comfort us, which will never leave them destitute of his help, whom he hath choose to the inheritance of heavenly life in his son jesus christ: to whom be praise, honour, power and glory, for ever. Amen.   

The. Cxxxij. Homely.  AND upon one of the Saboth days, when the Disciples came together for to break bread, Paul preached unto them, ready to depart on the morrow, and continued the preaching unto Midnyghte. And there were many lights in the Chamber, where we were gathered together: and there sat in a window a certain young man named Eutychus, being fallen into a deep sleep. And as Paul was preaching, he was the more overcome with sleep, and fallen down from the third loft, and was taken up dead. But when Paul went down, he fallen on him, and embraced him, and said: Make nothing ado, for his life is in him. So when he was come up again, and had broken the bread and eaten, and talked a long while (even until the morning) at the last he departed. And they brought the young man alive, and were not a little comforted. And we went afore to Ship, and loosed unto Asson, there to receive Paul. For so had he appointed, and would himself go on foot. When we were come together at Asson▪ we took him in, and came to Mitylene. And we sailed thence, and came the next day over against Chios. And the next day we arrived at Samos, and tarried at Trogyllion. The day following we came to Miletum. For Paul had determined to sail over by Ephesus, because he would not spend the time in Asia, for he hasted (if it were possible) to keep at jerusalem the feast of Pentecoste. 
AFter that the Apostle Paul had accomplished at Ephesus all things that appertained to the establishment of the same Church, the● went he on with the voyage that he had before purposed to make, in the which he visited the Churches of Macedonia and Greece, and confirmed them in the true faith. We have seen there notable arguments of the Apostles faith and diligence, when as Paul let for no labour or danger, either to get Churches, or to preserve those that were got. At length he came to Troas, where fallen out certain peculiar things, in the describing whereof, Luke is very diligent. And first he setteth out an ensample of Ecclesiastical assembly, and next a miracle that God would have wrought in that place, both for the commendation and setting forth of Paul's ministery, and for divers causes else.  
He describeth this Church assembly with all the circumstances thereof very diligently. And beginning with the time, 
An example of a church assembly.  he saith they came together on a Sabbath day, which day as yet, was much celebrated, because of the ancient custom. Afterwards, when the Church began more and more to increase, the next day following, the Sabothe was appointed for God's service, and in remembrance of Christ's resurrection, it was called the lords day. By this place we learn, that such days as God hath appointed for service or religion, aught not to be neglected of Christian men. For they are not only needful because of outward worship, but also inward, which chiefly consists in the study of God's word, and in the diligent meditation of his benefits, the body and mind for the time being clean separated from all profane matters, which thing was the cause that GOD commanded the breakers of the Sabothe to be punished with death. And the breaking of the Saboth is accounted of the Prophets, amongst the most heinous sins and causes of the Captivity of Babylon: so that it was not without a cause that Nehemias thought it is duty, 
Nehem. 13  to see that day kept so holy, when the people returned from their captivity. Whereunto appertaineth also the example of Christ, who as he oftentimes upon the saboth day went into the synagogues, so he divers times disputed diligently of the right using of that day, to deliver it both from superstition▪ and also from contempt. 
Holy places.  Then he showeth also the place, where this company or assembly met. This was a fit or chamber in the private house of some one of the faithful, who appointed it for the Church or Congregation, because the Christians for good cause abhorred the Temples of the Idolaters, and they had no public place permitted them, by reason the Roman Presidents bore rule in every place, which either were no favourers of Christian religion, or else were open enemies thereof. He saith there were divers candles lighted in the chamber, to put away the darkness of the night, and for avoiding the suspicion of dishonesty. Therefore it is a peevish error of them, which of a foolish imitation make that a service of God, which in times past served for necessity, and think that God which is the light everlasting, is worshipped with candles of tallow or wax, and for the defence of their invention, use both this place, and the example of Moses law. For here is plainly expressed the night time, when it is needful for candles to be lighted. And for the same cause afterward, the Christians used candles in their assemblies, because they could not meet together, but in the morning before day, by reason of the lying await of their enemies, as appeareth by the Epistles of Plinius Secundus, and may be gathered out of the Church writers. The which cause being taken away, it is but foolishness, to help the day light with artificial lights. It is evident there was a far other meaning of the Candlestick in Leviticus. For as all the ceremonies of that Priesthood, were figures of things that Christ should perform, and were ordained only till the time of correction, so the candlestick also was a figure of Christ, which is the true and eternal light of the world, and which by the ministery of the Gospel lighteneth his Church, for the which cause the Apostles, and they which are their true and lawful successors, 
Math. 5  are called the light of the world. In the mean season we learn, that it is necessary to have certain places, for the outward worshipping, and for the Congregation to meet in, such as in the old Testament, the Temple and synagogues were, and such as after the Apostles times, when the Church began somewhat to be at rest, the Oratories that were builded, were. In these places all things must serve for honesty and for religion, and nothing must be suffered, that declareth any superstition, too much riotous cost, 
The breaking of bread.  or profane contempt. Thirdly, he showeth the cause of this meeting, which was (as he writeth) to break bread. He means the holy supper of the Lord, which in times past they called breaking of bread, because the bread was broken therein according to Christ's institution, both for that we should confess ourself sinners, and guilty of the death of Christ, and also for that we should understand, that the merit of Christ, was dealt among us, and pertained indifferently unto all believers. It is very worthy to be observed, how our forefathers in the time of the Apostles, used to order and celebrated this Supper. first of all Paul maketh a sermon, as the things following declare, because the supper was ended after Eutychus was raised. Therefore when the sermon was ended, they went to the supper, and that in the open sight of the assembly, in a place and time appointed for God's service, and after none other fashion, than was appointed by Christ. For, that they observed the same manner and rites in all points, both the word breaking of bread, and the example of Paul declareth, which revoked the Corinthians so carefully, to that form of supper that Christ ordained. Thus is it evident that Christ also used to teach before the supper, and did ordain nothing tending more to superstition than religion. Therefore, let the Papists regard with what arguments or examples they defend their Mass, wherein there is no word of God taught, all things are done in a strange tongue, the people have nothing to muse or think on, but wearish and peevish gestures, and stage plays: to say nothing in the mean while of the impairing of Chrystes sacrifice, of the derogation of his merit, and how the faith & religion of Christ is overthrown, even unto the foundations. But so aught they to be seduced which had leaver follow the imagination of their own brain, than the institution of Christ.  
Moreover, the manner that Paul used in his preaching, pertaineth to the description of the assembly of the Church, 
The manner of the Apostles preaching.  which we may conjecture by the time. For first it is said, that he prolonged his sermon until midnight, then when supper was done, how he discoursed till break of the day, of things appertaining to religion. Therefore his teaching was not for a fashion sake, and as though he cared not whether he did it or not, but with great zeal and diligence. For where he had a right judgement of his ministery, and knew he was sent of God to be an Ambassador for Christ (as he testifieth in this later Epistle to the Corinthians the fifth Chapter) he therefore was very fervent in zeal, because he would not be counted an untrusty ambassador unto God. Also it is evident that the hearers had as good a judgement of Paul's ministery, as of his doctrine, because they did vouchsafe to bear him so patiently all the night long. By this example is the sloth of our age reproved, and the great contempt of God's word. For in the Ministers appear not those tokens of the Apostolic zeal, because many of them are occupied more in vain studies, than in the meditation of God's word, and think they have well discharged their duty, if they make one or two cold collations in a week. Again, the people that can not stand long to hear, think every minute of an hour that they spend in hearing of God's word, an whole day, whereas in trifling studies, yea in filthy and dishonest, they think no time, no cost, no labour too much. Hereof it cometh to pass, that the authority of the ministery is despised, and the word of God kept from a great many. See what God saith of both these evils in Malach. 2. cap. and Amos. 7.  
Now followeth the miracle by the which God thought good, 
Eutichus falls out of a window, & dieth.  both to approve the ministery of Paul, and also to stir men up to the diligent considering of Paul's doctrine. In the first part whereof, Eutychus is to be considered, upon whom the miracle was showed. As Paul was preaching he sat in a window, either because the number of hearers were so many, that there was no seat for him elsewhere, or else because he would have so shaken of sleep, which he perceived came creeping on him. Howbeit, at length being overcome of sleep, he fell down, and died of the fall. But if this thing came unto him whose sleepiness might many ways be excused, what think we may come to pass and fall on those, which hear the word of God in contemptuous wise, and while they seem to sit to hear, either of purpose settle themselves to sleep, or else being overcome with surfe● and quaffing, are enforced to sleep? As these men are negligent of their salvation, so they much regard not the majesty of God. Wherefore it can not be, but the preaching of the gospel must tend to their destruction, which otherwise is the administratrix of salvation unto the diligent hearers and them that believe it. Also we are taught by this place, that God permitteth us sometimes to be tempted with doleful and heavy troubles. For, what thing I pray you, could make Paul's doctrine to be suspected, seeing his industry was disturbed with so dolorous a trouble? Yea what envy should the Apostle have had, who should have been judged the cause, by reason of his long sermon? But the Lord faileth not those that are his, but by a notable miracle showeth by and by, that the gospel bringeth salvation, so that whatsoever seemeth to make most against it, serveth to the confirmation thereof: Let us learn therefore to judge rightly of all adversities that falls out, God sendeth them to fear us, and to have occasion to exercise his power. Let us therefore patiently suffer all things, and not doubt of the known truth. For so it shall come to pass, that the end of those things shall be joyful, whose beginning seemed to us to be altogether unprosperous and doleful, as shall be most evidently declared in the second part of this miracle, to omit other examples which might be brought.  
After this Luke describeth the miraculous raising up of Eutychus again, 
The miraculous raising again of Eutichus.  wherein all thing that Paul did, must be considered in order. First assoon as he knew of the matter, he gate him down to help him, and allegeth for his excuse neither the dishnoouring of the Sabothe, nor of the supper. He is not therefore superstitious, but remembering the doctrine of Christ, understandeth that the Sabothe was ordained for man, and that all extern ceremonies must give place unto charity. Therefore they are foolish superstitious, yea, wicked, which in like necessity, say it is unlawful to break the traditions of men, as they which are so bound unto monkish rules, that they may not help their kinsfolk being in danger or distress, and think no cause sufficient, to interrupt the sacrifice of the Mass. Then falling upon the young man he embraceth him, not because he thought he could bring him to life again, by the touching of his body, but for that he known this must be done by the power of Christ, whose ambassador he was. Wherefore this gesture of Paul containeth the mystery of our salvation. For by the proud fall of Adam, sin & death by mean thereof fallen on us all. But in Christ, life and salvation is offered us, partakers whereof shall all such be, which being drawn by the doctrine of the Apostles, as it were by the arms, do come into the fellowship of Christ, through faith. Furthermore, he friendly comforteth them that are in fear, saying: Make nothing ado, or be you not troubled. For he was not without cause afraid, (as we said before) lest the weak in faith would hereby much have swerved. Wherefore he by and by addeth: His life is yet in him. By the which words, he denieth not the miracle, but pronounceth modestly of himself, because he would not seem to attribute any thing to himself, and for that he would give occasion to no man to think of him, above that becomed them. Then returning forthwith into the chamber again, he maketh an end of the distributing the Supper, and beginneth a new sermon which he continueth until morning, and then by sun up, taketh his journey. Herein is Paul's wonderful diligence to be commended, which having wrought such a miracle, goeth yet on in his vocation, and thinketh he hath not yet fulfilled all his duty, as some sluggards use, but yet great vaunters of their own labours and travails, let us imitate Paul's industry, and think that we own God the more service, the greater tokens we perceive in ourselves of his power and grace, Luke joineth unto this miracle a notable fruit of this endeavour and study. For they brought the young man alive. For the works of God are perfect, and the Apostles beguiled no man with miracles of legerdemain, as jugglers use to do. Then the believers were not a little comforted, not only because the young man was restored to life again, but for that they saw set before their eyes such an evident testimony of God's grace and favour. By this place are declared unto us the fruits that use always to follow the study of the gospel. For it both bringeth life unto us, because the gospel is the power of salvation, unto all that believe in it, and it recreateth the mind with sound joy, while it teacheth us that the Father is reconciled unto us through the Son. 
john 16  Which joy as it is full and perfit: so no man is able to take it from us.  
Furthermore, the Evangelist returns to the description of Paul's voyage, rehearsing in order both the Cities, and places, 
Paul's viages were full of travails and danger.  which either they sailed by, or else made abode in for any time. The situation and standing of which places if any man desire to know, he may peruse the tables and books of the Geographers. From Troas unto Asson, Paul went on foot, sending his companions afore by Barche. For he meant either to visit the congregation as he went, or to avoid the annoyance of sailing by Sea. Where yet his humanity is to be praised, that he would ease his fellows of travail, and not abuse their industry and good will. At length, passing by Ephesus, they come unto Miletum, or Malta, where he called the ministers of Asia unto a Synod. It is written that he made great haste, because he purposed to be at jerusalem at Pentecost, not after the usage of the jews, but because of the concursse of people, which he thought should hear him preach, to their great avail and profit. This place is very notable, containing Paul's travails and jeopardies. By the which we learn, how difficult a matter it is, duly and truly to serve God, who can abide none worse than idle and sluggish worshippers. Thus we read Abraham, Isaac, jacob, Moses, the Prophets, and after them Christ were troubled and imbrued with continual labours and perils. Therefore let us also prepare ourselves to labours and dangers, that we be not troubled when they suddenly fall on us. This place teacheth us also, of what authority the gospel aught to be with us, which we know was set forth with such pains and travail, and with the effusion of so much blood. For to this end laboured all the Apostles, and the Prophets before them, and the very son of God, 
Mark. 1 Luke. 4  who testifieth that he came also to preach and set forth the gospel. Therefore their slothfulness is execrable, which so easily let such a treasure be taken from them. Their religion likewise is preposterous, which always having in their mouths the Saints, and honouring of the Saints, do in the mean season loath the doctrine of the gospel, for whose sake, till the Saints suffered such pains, abode so many dangers, and at length shed their blood. Let us therefore have a true opinion of this treasure (O brethren) by the which only, salvation is offered us, the author whereof is jesus Christ: to whom be praise, honour, power and glory for ever. Amen.   

The. Cxxxiij. Homely.  And from Miletus he sent Messengers to Ephesus, & called the elders of the congregation, which when they were come to him, he said unto them: you know from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humbleness of mind, and with many tears and temptations, which came to pass unto me by the laying await of the jews, because I would keep back nothing that was profitable unto you, but to show you and teach you openly, thorough out every house, witnessing both to the jews and also to the Greeks, that the repentance that is toward God, and that faith which is toward our Lord jesus. 
THe holy Ghost by the holy writer Luke, most diligently reporteth the Acts of the Apostles of jesus Christ, partly for that all ministers might have a precedent to follow, and partly that all men might understand of what authority the gospel aught to be with us, which they have set forth with such great pains and travails. And hereunto is this present Act of Paul the Apostle to be referred. Who although he made great haste to jerusalem, and meant to spend no time in Asia, yet he intermitted none of the things, which belonged to the utility of the Churches of Asia. For he calleth before him at Miletus, the Elders or Ministers of Ephesus, and the Cities adjoining, 
The council of Miletus.  and in a general Council, concludeth with them, things of much weight and importance. By which example, as the faith and industry of Paul appeareth: so we are taught, that the convocation of ministers with the common consent of all parties, is very necessary for the determination of Ecclesiastical matters. This maketh for the maintenance of discipline in the Church, to keep under the ambition of prelate's, to conserve an unity in true doctrine, and to beaten down heresies, which many times use to creep in, if ministers do not faithfully set to their helps. Hear therefore the error of those that would mingle the works of the law with the faith in Christ, was abolished by a general convocation, and the truth defended by authority of the same. Hereunto that most godly and prudent Prince Constantine the great, had a respect, when he used to call the Synods of Bishops together, against the which Licunus the public enemy of Christian religion did greatly resist, who by public Proclamation, as Eusebius writeth, 
In his first book of the life of Constantine.  forbade the pastors of the churches to meet or assemble together. For the crafty & subtle Fox perceived, that by consent and unity of the Ministers, the Church, and the confession of a true faith, were chiefly established, and that this consent was chiefly maintained by authority of Counsels. And Antichrist as craftily hath pulled unto himself all authority of Counsels, to the end that he would not have his tyranny kept under, by Counsels lawfully assembled. Also in the Ministers of Asia, is declared a singular example of modesty, who although they were more in number, yet refused not the appointment of Paul being but one, who had preached Christ first in those quarters, and whom by many arguments they had proved, was a choose instrument of Christ. For although the dignity of all Ministers in the Church is alike, and none aught to challenge power or authority over other, yet an order is necessary in the Church, which can never be kept and maintained, except Ministers will observe modesty and humility among themselves. And Paul did not therefore call these Pastors of Asia before him, because he challenged any private authority or jurisdiction over them, but because it was for the behoof & avail of the whole church, that they should have warning of matters of importance, wherein, he thought not to be behind for his part, because (as he confesseth other wheres) he knew himself to be a debtor both to the jews and to the Gentiles. 
Roma. 1.   
Furthermore let us see Paul's oration containing in it the causes of the calling of this Synod. 
The argument of Paul's oration made in the counsel.  For it hath in it a vehement and pithy exhortation, that for as much as they should see him no more, they would follow his example, and diligently keep the doctrine he had taught them, that they would carefully watch for the safeguard of the Church, and stoutly resist those heretics, whereof a numbered, very noisome and hurtful would follow. He exhorteth them the rather by his example, and urgeth them the more earnestly, because that as he was in his own conscience not culpable, so he communed with them, to whom his credit and diligence was well known. And in the beginning he comprehendeth briefly both the example of his own life, and the sum of his doctrine.  
Concerning his living, he saith thus: 
Paul rendereth an account of his living  Ye know from the first day I came into Asia, after what manner I have been with you, at all seasons, serving the Lord with all humbleness of mind, and with many tears and temptations which happened to me, by the laying await of the jews. As he calleth them to witnesses, so he allegeth all the time of his conversation among them, lest any might think he had counterfeited godliness for a small season, as a great many use to do, who when they have craftily crope and got within men through their pretence of virtuousness, at length most shamefully bewray their cloaked naughtiness. For the wicked can not long counterfeit godliness. But because Paul had wholly addicted himself unto Christ and to his religion, therefore he always observed one tenor of conversation, and one like study and travail in the ministery.  
Of this study and travail is it to be understanded, where it is said, he served the Lord, wherein he maketh mention of three things specially, humbleness of mind, tears, which the earnest desire of all men's salvation caused him to shed, and grievous temptations which yet could never pluck him from doing his office and duty. By these let the Ministers of Churches learn what manner of men they aught to be in the ministery of the Church.  
And first let them labour for Humility, 
Humility.  that they ascribe not to themselves impudently any Divinity or godhead (which is the property of antichrist) or contemn any person in comparison of themselves, 
2. Thessa. 2  and so arrogantly seek rule and Lordship over their fellow Ministers, which thing Peter warneth them of, in his first Epistle and fifth Chapter. For it becometh them that will be Christ's Ministers, to follow Christ's ensample, who as he derogateth nothing from the glory of his Father, so he never disdained any person, in so much that he lived very familiarly with Publicans and sinners, and did witsafe to wash his Disciples feet, so leaving it to them as an Example of Humility, teaching them that they should refuse no kind of dutifulness one towards an other. Unto Humility must be joined a desire to profit all men, which Ministers must seek with all diligence, 
Desire of all men's sal●ation.  yea even with tears. For hereof we have an ensample in Christ, who as matthew writeth in the ninth Chapter was moved even from the bottom of the heart when he saw the jews go astray like sheep lacking a shepherd. And in an other place we read he wept when he beheld jerusalem, that unkind and bloody City, knowing that for their grievous wickedness, and irrepentant minds, they should shortly come to destruction. 
Luke. 19   
The like affection of Charity we see in Moses, who chose rather to be wiped out of the Book of life, than to see the destruction of his Countrymen. 
Exod. 32  Samuel the Prophet had the like in him also, who hearing that God had forsaken Saul, took such a care of heart therefore, that he ceased not mourning till God reprehended him for it. 
1. Sam. 15.16  1. Sam. 15. and▪ 16. And that Paul proudly bragged not of this affection, both his faithful and continual diligence to set forth the public salvation proveth, and also this, that for the jews sake which were his mortal enemies, he wished to be accursed. And surely as many as well understand the reason of their ministery, cannot want this affection, for where they hear that men are born again by their ministery, they take them for their Children, whom they bring unto GOD, and they use to embrace them with a Fatherly affection, which if any man want, doubtless he abundantly declareth that he understandeth not the dignity of his ministery. But there must be also joined hereunto a third thing, that they fall not in the time of temptation, or being overcomen with fear, 
john. 10  forsake not their Churches, when persecution ariseth. For Christ saith, that this is the property of hirelings. Yea let them think that their Faith and constancy is then chiefly required, 
Constancy.  when they see both themselves, and their sheep most of all tempted. And if a man would compare those, that now a days will be called successors of the Apostles with this Example of Paul, it shall easily appear how little or nothing of Paul's heart and mind is in them, because in pride they exceed all barbarous Princes, they fill the world full of wars they have no pity of the sheep that go astray, but are only careful how to provide for them and there's, with the common loss and detriment of other men.  
But let us return unto Paul, who rendering an account of his Doctrine, setteth out a perfect pattern of the same, 
Paul giveth an account of his doctrine.  not only to the Ephesians and those of Asia, but to all Ministers, for all times and all places. And first he saith, he did all things among them of good purpose and intent: I kept back nothing that was profitable unto you, but showed you it. etc. The sense is, 
He taught all things.  that he kept from them nothing, that was necessary for them to know. The same is required of all Ministers, to teach the doctrine of salvation perfectly, and to keep back nothing, for the worlds pleasure. Yea, the more the world rageth, the more must the trump of the word sound, that they suffer not the truth to be oppressed and overcome with the fury of the world. Hear is reproved the error of them, which think it good to yield somewhat to the enemies of truth, that they be not the more incensed by plainness of teaching: as though they become not the fiercer through the sloth of Ministers, while they think men fear them, and the Ministers distrust their ground and quarrel. It is here chief to be noted, that the Apostles teach all things fully and perfectly that concern the salvation of man, so that there needeth no additions or patches to supply or make up their doctrine. For it is evident that christ concealeth nothing from them, proving by this argument that he took them for his friends, because he revealed all things unto them, that he received of his father. He promised them his spirit, to prompt them, 
john. 15.  and put them in remembrance of all things, which we have seen before they received. Therefore the doctrine of the Apostles is full and perfect, whereby they taught jesus christ only unto the Church, as their Epistles and Sermons abundantly declare. Therefore they do great injury both to christ and his Apostles, which dare coin new Articles of faith, and thrust into the Church divers things expressly contrary to the doctrine of the Apostles.  
secondly, he declareth the manner that he observed in teaching, 
He taught both privately & apertly  while he saith he taught both privately and apertly throughout every house, witnessing both to the jews and also to the Gentiles. These things declare the continual travel of the Apostle, wherewith he was so inflamed, that as he set before all men the doctrine of salvation, so he omitted nothing, which made for the salvation of all men. We learn hereby what the best trade and manner of teaching is. first, all things must be declared generally and openly that belong to salvation, so that all men may understand what they aught either to do, or to leave undone.  
But because all men do not yield of their own accord, and yet many times they offend of carelessness more than of malice, without offence of others, it behoveth also to adjoin private admonitions, exhortations, and reprehensions. For if it be the duty of every Christian to admonish his neighbour, and to bring him into the way that is out of it, how much more ought the Minister thus to do, of whom christ one day shall require an account of the office committed unto him? But by this word witnessing, is noted an earnest and free kind of speech, without the which all other things are but cold. It is diligently to be considered, what authority the Minister hath over the sheep committed to his charge, seeing that he must teach and exhort them, both openly and privily through every house. Where also may be gathered, how they aught to be taken, which will not be admonished neither publicly nor privately of their Ministers. For why should they be judged the sheep of christ, which presumptuously disdain the voice of their shepherd.  
Finally he comprehendeth the sum of his doctrine in two points, that is to say, 
The sum of Paul's doctrine.  in repentance toward God, and faith in jesus Chryst. These things agreed with the commandment of christ, which appointed the Apostles to preach repentance and forgiveness of sins in his name. Whereby it appeareth that Paul preached a true Gospel, and also what manner of doctrine aught to be preached. And here repentance hath the first place, which otherwheres we have defined to be a converting or turning unto God: which definition Paul alloweth, where he saith, he taught repentance toward God, 
Luc. 24.  that is, such a thing as men turn unto God by. Of this took the Apostles the beginning of their preaching, as christ commanded them, because we have all go out of the way, and are of nature corrupt. And because we fly the sight of God, as Adam did, therefore must faith in christ also be preached, which teacheth us that we are reconciled to the father through mean of his son, by whom we being born again of the immortal seed of God's word, are made the children of God. Therefore their error is very hurtful and shameful, which still urge penance, but in the mean while neglect faith, without the which repentance can not stand. For how should he return unto God, which hath not christ, 
john. 14.  who only is the way, the light, and the truth, and without whom no man cometh unto the father? But because we have entreated of these matters other wheres, more at large, let these few suffice for this season. Let all men learn by Paul's example to judge of Doctrines, and not suffer any manner of doctrine to be thrust in among them, but such as teacheth a true conversion unto God, through faith in jesus christ, to whom be praise, honour, power, and glory, for ever. Amen.   

The Cxxxiiij. Homely.  AND now behold I go bound in the spirit unto jerusalem, not knowing the things that shall come on me there, but that the holy Ghost witnesseth in every City, saying, that bands and troubles abide me. But none of these things move me, neither is my life dear unto myself, that I might fulfil my course with joy, and the ministration that I have received of the Lord jesus, to testify the Gospel of the grace of God. And now behold I am sure, that henceforth you all through whom I have go preaching the kingdom of God, shall see my face no more. Wherefore I take you to record this day, that I am pure from the blood of all men. For I have spared no labour, but have showed you all the counsel of God. 
ALthough jesus christ the son of God, while he was in this world, always loved his Disciples marvelously, yet he declared most evident tokens of his love, a little before his gooing away, as those grave and wholesome admonitions that he gave them at his last Supper, abundantly declare. Paul following his example, was not only careful for the salvation of Churches, while he was among them, but when he departed from them: yea being absent, he much more manifestly declared, how near his heart the welfare of them all did sit. This appeareth everywhere in all his Epistles, but specially in this oration which he made in the Synod at Miletum, before the Pastors and Ministers of Asia. For where he foresaw that he should never come again to the Churches of Asia, and knew what danger was like to follow, by false teachers, after he was go, therefore he warneth them with all trustiness and diligence possible, both of their duties, and other things necessary for their salvation. But chief, he setteth before them his own example, to purchase the more authority to his admonition, whereof because we yesterday entreated sufficiently enough, now we will come to the explication of this present place.  
For there followeth a reason of the cause that moved him so earnestly to urge his own example: verily, even for that he was upon departure, 
The Argument of this place.  and should return no more to them again. For hereof he gathered, that they aught to follow the example of their Apostle and teacher, & with all diligence to take upon them the care of the Church, lest they should loose that through their sloth and negligence, which he had got with so great labours and travel. And this is the whole sum of this place. It shall be good to consider all things in the order that they are declared, and to seek out what mysteries lie hidden in every word.  
First, and now behold (saith he) I go bound in the spirit, 
Paul by the guiding of God's spirit goeth to Ierus●lem.  unto jerusalem. By the which words he understandeth a secret motion of the holy Ghost, which we see was always his guide in all his doings. Unto whom, although he willingly obeyed (as the things following declare) yet he testifieth, that he is led bound as it were, lest he might seem over lightly or rashly to tempt God, by putting himself in danger without a cause. He declareth therefore, that he could not do otherwise, unless he would obstinately wrestle with the spirit of God. This manner of Paul's speaking teacheth us, how we should regard both the secret suggestions of the holy Ghost, & also his open and express oracles. They must be like bands whereby our wayward & striving flesh must be brought to the obedience of faith, & that willingly, lest we feel the mighty hand of god to our great loss & calamity: who bringeth them which had lefer to follow the sensuality of flesh, than to obey his calling, even perforce to that he willeth. Thus we read he was angry with Moses, refusing the office that he offered him. 
Exod 4. jere. 1.  Exod. 4. And unto jeremy doing the like, and alleging his youth he said in wrathful wise. say not, I am to young. For thou shalt go to all that I shall sand thee unto▪ and whatsoever I command thee, that shalt thou speak. etc. jere. 1 What happened unto jonas for refusing the vocation of God, is more evident than needeth rehearsal of words.  

Paul is called unto manifest dangers.  So from this matter he cometh by little & little to his purpose, saying: I know not what shall become of me there, nor what the cause is that the spirit so urgeth me, to take this journey, but the same spirit telleth me, that every where, afflictions and bands are prepared for me, which thing the holy Prophets in every Church with one consent testify. Yet must I go through all these pikes and dangers, yea and through death also, considering it so seemeth good unto God, who only hath power both upon myself and death. This place is very worthy to be considered, because it may serve much both for our instruction and consolation. For first it declareth the faithful care of God, which useth to defend and provide for those that be his. For where he loveth entirely, he can not choose but consider them, and give them warning in time, of all things that shall befall them. For how can he neglect his servants that honour him, seeing he foreshoweth the pains of the wicked, & bringeth no calamity upon them, but he first warneth them thereof by his Prophets. next we see how God also warneth those that be his, Paul understood, that bands & afflictions were prepared for him, at Jerusalem. But what the end hereof should be, the holy Ghost, as yet had not revealed unto him. God therefore after a general sort, for the most part, admonisheth those that be his, although he declare not the particulars of every thing. For he revealeth as much unto them, as is needful for them to know, so that they may prepare themselves to bear the Cross, but to leave all the success thereof unto him. So we have general predictions, whereby we are admonished, that we shall suffer tribulations and adversities in the world.  
The chief use whereof is, that we should prepare ourselves to bear them, lest if they fell on us unarmed, they would be occasion of greater offence. thirdly it behoveth us to observe the counsel of God, which he is wont marvelously to show, toward his faithful servants. Paul being many times before warned of the brethren, either by flying saved himself, or else prudently defeated his enemies awaytes. Now is he also admonished of bands and afflictions, but he is so urged and pricked forward by the spirit of God, that he understandeth he must wade through the middle of them, notwithstanding the brethren greatly dissuade him to the contrary. We read also that jesus christ, sometime avoided the attempts and laying wait of his enemies, yet at length he cometh forth to meet them, when he perceived his hour was come, and that the eternal decree of his heavenly father so required. These things teach us, that dangers are not always sufficient occasions, for a man to fly. For when we are urged with the sure vocation of God, we must not suffer ourselves to be revoked, neither through fire nor sword, nor floods of the main Sea (as once happened at the red Sea) from doing our duty, whereunto we perceive we are called of God.  

Paul's constancy and faith.  But because he would not put his friends and brethren to much in fear, he useth an apostolic and Christian consolation, saying: How of None of these things move me. As who should say: I would not have you to be grieved for my sake. For why should you take any sorrow for these things, that I make no account off? Why Paul, dost thou then contemn the Oracles of the holy Ghost, and the loving admonitions of thy brethren? Not, but I therefore little esteem the present dangers that be at hand, because I pass little of my life, that is to say, I esteem not this temporal life, more than my vocation, which the Lord hath appointed me unto. Yea, I desire to finish my course joyfully, and to satisfy my office and duty by publishing the Gospel of the grace of God in all places. Therefore where I have long sithence dedicated my life unto christ, imprisonmentes and afflictions can not make me afraid. This example of Paul declareth how the godly should use themselves in adversity. first they should not so care for tribulations, that for the avoiding of them, they should commit any uncomely and unworthy part. Otherwise God will not have us led with that stoics indolency, but that we should not have more consideration of ourself, than of his vocation. There can be no greater comfort in this case, than if men oftentimes meditate upon God's providence, which Christ setteth before his Disciples, and David maketh this to be his only defence and safest Sanctuary, 
Math. 10. Psalm 56.  that he believeth His fleetings are numbered with God, and his tears put in his bottle. Math. 10. Psalm. 56. next, let them take heed that they prefer not this temporal life, before the eternal. Let them rather consider how God hath lente us this life, to live unto him, and if need also so require, to dye unto him. And because we must once dye, we can never dye happelier, than in God's vocation. For so shall that saying of David be verified on us, 
Psalm 116.  Precious in the sight of the Lord is the death of his Saints. And if it be unlawful to prefer this life before the life everlasting, 
Math. 16.  how much less ought we to prefer riches, honours, pleasures, and such other worldly commodities as these, before the same? For what advantageth it a man to get all the world, and to loose his soul? Or what thing is so precious, 
Luc. 9  that it can redeem but one soul? Finally, the godly must labour all that in them is, to pass all adversities joyfully, and to accomplish their course, that is, the office wherewith they are put in charge, prosperously. For it sufficeth not to begin well, but to continued still on, as we have often times declared. Let all men therefore remember that this life is like unto a race, the end whereof is death, which they most joyfully take hold of which do their duty even unto the end.  
But before we go any further, 
The gospel the grace of God.  let us see how Paul speaketh of the Gospel and the ministery thereof. He calleth it the Gospel of the grace of God, of the effect thereof, because it offereth to us the grace of God: it teacheth us that we be reconciled to God the father, through his son jesus christ. Hereby it appeareth what great ungodliness there's is, which wickedly disdain and contemn the Gospel. They be like unto seditious people, which think it not enough to move and stir sedition against the Magistrates but will also scornfully deride the grace which is offered them of the Magistrates, and foully entreat the messengers sent unto them with the same. For it is evident that all we are guilty of sedition against God, & have deserved destruction. But God pardoneth all our offence for the merit of his son, and declareth that grace and favour to us by his Gospel. Which, whosoever refuse, verily they declare themselves to be utterly inexcusable, and unworthy of pardon hereafter. Again speaking of the ministry, he useth this word, testifying, whereby we have oftentimes declared, is understanded a plain, free, & earnest kind of preaching. For the Gospel is not a bore and simple narration of a thing done, but a testimony of jesus Chryst. And christ himself calleth his Apostles witnesses. 
josu. 15. Acts. 1.  They earnestly therefore preached christ, yea they testified not only in words and deeds, but also by their life and blood, that christ was the saviour of the world, for the which cause they are commonly called Martyrs. That we say the Apostles did, the same must all christians do likewise. 
Math. 8.  For Christ will have us to confess him before this world, and acknowledgeth none for his servants which are ashamed of him & his gospel, before this adulterous & naughty generation. But concer●ing Paul, because he would have his exhortation to have the more authority with than, he repeateth in a short recapitulation, to what end he spoke those things which he had heretofore said, 
Paul foreshoweth his death.  he maketh mention again of his departure, & not that only, but also he plainly testifieth, that they shall see him no more hereafter, saying: And now behold I am sure, that henceforth all you, through whom I have go preaching the kingdom of God, shall see my face no more. Here he doth as parents use to do, being ready to departed this life, which in their admonitions oftentimes use the like, thereby meaning to leave the sharper stings in the hearts of their children. Paul's intent & purpose is worthy of all praise & diligent observation, whose marvelous & bold constancy appeareth in these few words. For although he knoweth that this is the last meeting he should have with them, & therefore looketh for nothing but death, yet he doth not with womanly weeping bewail his departure, nor uttreth any token of sadness or private sorrow, but is only careful for the wealth of their churches, & only desireth them to be careful for the same. Which example teacheth us, what minds we should have in the consideration of death, or else when death approacheth & is at hand. We must in such case beware of this womamnish pulinesse, wherewith many so bewail their state & condition, as though God had appointed them only to dye: & are with such sorrow & care pulled from their kinsfolk & friends, as though there remained none in the world, through whose care & providence they might live in safety when they were go. Howbeit they aught rather to remember, that this is the way of all flesh, 
josu. ●4. 1. Reg. 2.  as josua & David testify. What injury then receive we, if we do but as all others do? As touching our friends, wives & children, neither do we loose them by death, but either we sand them afore, being ourselves shortly after ready to follow, or else we go before them, to that place whither they must follow, where Christ hath prepared us a country, & where the faithful of all nations shall sit with Abraham, 
Math. 8.  Isaac, & jacob. And the tutor & patron of those we leave behind us is God, whom the scriptures call the defender of the strangers and widows, 
Psal. 68  & the father of the fatherless. Therefore they must be committed to his charge, & we must takewith steadfast faith that way which leadeth to heaven, through the merit of Chryst. Last of all Paul useth a most weighty protestation, 
Paul's protestation.  wherein he layeth the fault of their perdition on their own heads, if they neglect the Churches committed to their charge, and suffer them to stray from the faith. I take you (saith he) to record this day, that I am pure from the blood of all men. The reason is, for that I have spared no labour, but have showed you all the council of God. Undoutedly he had a respect unto the words of God read in Eze. 3 & .33. Where the blood of those that perish is imputed to the minister, if he do not expressly give them warning, but himself is free from all fault, if he do his duty faithfully. And because Paul so did, as one not culpable in his own conscience, thus he speaketh. Also he seemeth to follow the example of singular men, such as Moses & josua were, 
Deut. 30. josu. 24.  who we read used not much unlike protestations, a little before their death. Paul's example teacheth us, that they are excused before God, which do their duty, although they little or nothing prevail among the people committed to their charge. For they are guilty of destruction that continued in incurableness. And this doctrine is not to be applied only to the Ministers, but also unto all degrees of men. And that it aught to have place in the Magistrates, the example of josias declareth, whom the holy Ghost marvelously commends, although he had many in his kingdom, yea in his Court, that were not very sound, and many plain incurable and wicked, as the Sermons of Sophonias the Prophet testify. The like reason is to be made of Parents. For oftentimes it cometh to pass, that godly fathers have children that go out of kind, and yet the children's wickedness is not prejudicial to the fathers, if they fail not of their duty, in seeing to their children. We have ensamples in the sons of jacob the patriarch, of David, and of divers like. But if Magistrates and parents forget their duty, and with overmuch tenderness or evil example, infect those that are committed to their charge, than the severity of God's judgement, will fall upon them, as we see in the Scripture by the example of Heli. Hear haste thou what to answer to such, 
1. Sam. 2.3. and .4.  that think it good to cease where no hope of profit is. This is now objected both against Magistrates and Ministers, and with this argument the sluggish use to flatter themselves. But do thou think that thy soul is also in danger, which thou canst deliver none other ways, than by faithful diligence, and if thou deliver her, then think not that thou haste laboured in vain. It appeareth also by this place, what a miserable condition they are in, who, where their predecessors have well discharged their duty before, they either like sluggards give over, or else with their naughtiness corrupt that, that other before them have well ordered. For they are altogether guilty, and void of excuse before God, forasmuch as they which before had the charge of them are clear from the blood of them. This aught to be observed in the Churches of this age, reform by the word of God. The reformation hereof was both laborious & very dangerous. What excuse then shall the light backsliders have, seeing that the very dust of the Ministers, shall suffice to convince them, as we have otherwheres declared? The like is needful to be observed in the common weal. In Helvetia we enjoy a liberty redeemed with the blood of our Ancestry. Good laws are made out of the doctrine of the Gospel, & a discipline of manners instituted with much labour & pains. Then woe unto us wretches & worthy of all punishment, if either through cowardly fear, or light demeanour or wickedness, we suffer these things to be taken from us, in which our public weal consists. So the faithful industry & care of the parents, maketh the children inexcusable, if they be not answerable unto the same. Finally it is all men's duty well to remember this, lest while they flatter themselves, they put the fault in another, whereof they are guilty. It is further worthy to be observed, that Paul hath showed them all the council of God, namely touching our redemption and salvation. We know otherwise that there are many things in the providence of God, which it is not lawful for us to search out, neither can they be declared by tongue, such as Paul testifieth he herded in the third heaven. But he omitted none of the things which concern our salvation, because he hath declared the causes and reason thereof, 
2. Cor. 12.  and also most truly reported the duties of them which are saved. Whereupon again we gather, that the Apostles doctrine contained in the Scriptures, is perfect and absolute in all points. Therefore the vanity of them is very rash, which thrust the traditions of men into the Church, whereof the greatest part plainly repugn against the doctrine of the Apostles, which teach us, that christ alone is our Saviour. For it can not be, that the things so plainly repugnant amongst themselves, can have one self spirit of God, to be the author of them. last of all, thou shalt note, that though Paul showed all the counsel of God unto the Ephesians, yet afterward he written an Epistle to them, wherein he expounded the same unto them again. By this example we are taught, what a care and consideration Ministers of the Church must have of all men's salvation, and how little apostolic they are, which so easily neglect the Churches. In the mean season let us learn to embrace with true faith and obedience the council of God, revealed to us by the Apostles, in jesus christ, that we following the same, may attain unto true salvation, through jesus christ our only Lord and Saviour, to whom be praise, honour, power and glory, for ever. Amen.   

The Cxxxu. Homely.  TAke heed therefore unto yourselves, and to all the flock, among whom the holy ghost hath made you overseers, to rule the congregation of God, which he hath purchased with his blood. For I am sure of this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Moreover of your own selves shall men arise, speaking perverse things to draw Disciples after them. Therefore awake and remember that by the space of three years I ceased not to warn every one of you night and day with tears. And now brethren I commend you to God, and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified. 
Sing nothing is more dear and precious to God than the church, which he hath purchased with the blood of Christ, it becometh all men, that will be counted for God's servants and friends, to study for the preservation thereof: but chiefly this care belongeth to the Ministers of the word, because God hath made them peculiar overseers of his Church, and will hereafter require an account of their stewardship. For the which cause Paul the Apostle, being ready to forsake Asia, called to the Ministers of the Church, and in open assembly before them, discoursed diligently of all things, which appertained to the administration of the charge committed unto them. And first he setteth before them his own example, and speaketh of his going away from them, with a most grave protestation, that they might know, how all the charge of the church hereafter lay on them only, and therefore that they aught the more earnestly and zealously to labour therein. Moreover after these premises he cometh nearer, admonishing them more plainly of their duty, alleging most pithy reasons, the rather to provoke them.  
First, propounding the sum of the matter in few words, he saith: 
Let Ministers take heed to themselves.  Take heed unto yourselves, and to all the flock. By this word (attending or taking heed,) he commendeth to them an earnest study, that they should not think they had then done their duty, when they had but superficially seen unto it, but that they should know there was great need of care and circumspection. And he propoundeth two things, wherein they had need to be circumspect. First he says: Take heed to yourselves. This he commandeth them, because they should not think their selves excepted or excused, but that their health and well doing was in hazard, as well as other men's. And as it is scarce credible, that they shall have any earnest care of others salvation, which neglect their own: so they, which being set in high degree, aught to view the life, manners, and conversation of others, can not be out of danger. For either they shall serve at one side, and run into ruin, being puffed up with vain glory, or else they shall be drawn from doing their duty, by being offended with men's unjust judgements of them. Therefore it is not without a cause, that he admonisheth them to take heed of themselves. And here it behoveth pastors to have a special care of two things. The one is doctrine, wherein they can not err without manifest detriment. That their doctrine therefore may be true, let it be taken from the mouth of God, which speaketh unto us, in the scriptures, and distributing the same in prudent manner, let them use it duly, in time and place, that all things may serve to edification. Because this is a matter of no small importance, the continual study and reading of holy scripture is needful, as the same Paul teacheth us in an other place. The other is conversation of life, 
1. Timoth. 4 2. Timoth. 3  which in Ministers behoveth to be well ordered, and blameless, lest they destroy with their evil example, that they build up by their doctrine, and that by their means, both doctrine and religion grow not in contempt, as we read it came to pass sometimes under the children of Hely, and the wicked Priests, that returned from Babylon. 1. Sam. 2. Malach. 1. and .2. 
1. Sam. 2. Mala. 1.2  And for the avoiding of these and such like things, it is necessary that they have a good regard not only to their own people, but also to their whole family. For how shall he be able to rule the Church of God, which is not able to rule his own house? 1. Timoth. 3 Titus. 1. 
1. Timoth. 3 Tit. 1  Then secondly he commends to them the charge of the whole flock, wherein he is somewhat long, as we shall hear. Under this word flock, he comprehendeth the Church, 
Let Ministers look unto the whole flock  therein following both the Prophets and christ, which many times used the like Allegory or translation. And the use of this word is very commodious, because it containeth in it very expressly, all states and degrees of men, as do these words, house, and family, whereby otherwhiles the Church useth to be termed. For these words admonish both the Ministers, and the people, of their duty.  
The Ministers learn that the care of all men appertaineth unto them, and that it is not lawful for them, to neglect any man, be he learned or unlearned, noble or base, rich or poor, master or servant, but must rather think, that in a great house are many and divers instruments which the good man of the house will have all the servants to have a diligent and convenient care off. Again, the hearers learn, that all men universally, of what estate or degree so ever they be, aught to be subject to the ministery and Discipline of the word, and that no man is free therefrom, which will be accounted one of God's flock or family. For that that God said unto Hieremie, 
jerem 1  is well known to every body: Behold, this day do I make thee a strong fenced Town, an iron▪ Pillar, and a Brazen brickwall against the whole land, against the Kings and mighty men of juda, against the Preestes and people of the land. Therefore, it was not without a cause that the Prophets in times past, took upon them to reprehend and admonish all states of men, as their Sermons testify, whom john the Baptist did imitate, and reprehended not only the common people, but also the Publicans, soldiers, Scribes, and Priests, most earnestly, yea, he was so bold to tell Herode the King, that it was not lawful for him to keep his brother's wife. The like did Christ, being otherwise the miledest man that ever was, which would not divide the inheritance between the brethren, because he would do nothing not belonging to his office. The same did the Apostles, and their successors, whose labours and travails, the church doth reverence yet to this day. Therefore their blockishness is very gross, and their rebellion very obstinate, which challenge to themself a certain immunity and freedom, saying, the Ministers have nothing to do with their matters.  
But because it is needful with reasons to urge and set forward our dull flesh in difficult and dangerous functions, Paul therefore useth reasons, and in the beginning he comprehendeth divers in very few words. For he saith: Look unto the flock, among whom the holy Ghost hath made you overseers, to feed the congregation of GOD, which he hath purchased with his blood.  

Ministers are ordained of God.  First, he allegeth God to be the author of his ministery, to declare that they are not free and at their own liberty, but aught to be occupied in the vocation of God, unto whom they shall once give an account, as Christ teacheth in the Parables of the talents and Steward. 
Math. 25. Luke. 16.  He maketh mention of the holy Ghost by name, because Christ by him doth chiefly rule and govern his Church, as in the first and second chapters of this Book we might perceive. And this is a weighty reason if we consider how we shall give an account unto him, from whom nothing is hidden, and which beholdeth with what mind and belief we do all things, and which is not only a judge, but also a swift witness against all those, which cast from them the fear of him, and neglect their duty, 
Malach. 3  as he threateneth them in the Prophet. And this reason aught to awake and stir up, not only the Ministers of the word, but also all other persons, which take God for the author of their vocation and estate.  
Let Magistrates remember, that they are advanced to honour and dignity by God, and that he sitteth in the middle of them, and that they shall not escape, if they neglect their Office. 
Psal. 82.  Let Lords and Masters remember, that they also have a Master in Heaven, unto whom they shall give an account. 
Ephe. 6.  Let married folk remember that God is the author of their estate, who as he hath appointed the marriage Chamber to be honourable, so will he grievously punish Adoulterers and Whoremongers. hebrews. 13. Also let Parents consider, that God hath given them a charge over their Children, 
Heb. 13.  and therefore that they can not neglect their Children without the manifest fault of untrustiness. Likewise let Servants and Subjects learn to obey their Masters and Princes, not only for fear of punishment, but also for conscience sake, because GOD hath made them subject unto them, whose sight they shall never beguile▪ though they can beguile men.  
This done, he setteth before them, the end of their duty, saying, 
Secondly, the end of Ministers, is to feed.  they are made overseers by the holy Ghost to feed the Church of God. He alludeth unto Ezechiel in the third, and thirty three Chapters, where the Prophets are called overseers, or watchmen. And to the end they should not think that their duty consisted in a bore and vain speculation, he useth this word, to feed, to the intent they should remember they were feeders, and therefore ought to fulfil the duty of feeders. These points are partly expressed by Christ in the 10. of john, & partly by Ezechiel in the four and thirty Chapter. For a good shepherd bringeth his flock into well grown pastures, he goth before them like a Faithful guide, he seeketh for them that are strayed and lost, he bringeth them home again, he bindeth up his wounds that is contrite in heart and conscience, he strengtheneth the weak, he keepeth them under that grow to fat, he stoutly resisteth the Wolves, and all these things he doth circumspectly, and with judgement.  
Paul admonisheth the Ephesians and Ministers of Asia, of all these things, where he saith they are appointed to feed. Would God the Bishops of our days would remember these things, who where they do none of these things, but all things quite contrary, yet after an impudent sort, they challenge to themselves, not only the titles of Bishops, but also exercise a manifest tyranny over the Church, and like Princes of this world, obtain a kingdom upon earth, contrary to the commandment of Christ. But what they shall have for their labour, see Ezechiel. 34. and Zacharie the .11. chapters.  
The third reason is deduced of the dignity of the Church, which appeareth in this, for that God purchased it with his blood. 
Thirdly, the dignity of the church.  He attributeth blood unto God by a figure called communione, or property of tongues, because jesus Christ which is God from everlasting, at a time long before appointed, become man, and redeemed the Church with the price of his blood. Therefore the Church is dear unto Christ, and they are guilty of the blood of Christ, that neglect the Church, and either abolish the profit thereof themself, or else suffer it to perish and decay. Mark how the Church belongeth to no one man, but unto God, who hath redeemed and purged her with his blood, 
Ephe. 5  and espoused her unto himself. Therefore, as no man may challenge unto himself, rule over the spouse of God: so every one that is a member of the same, must look that they consecrated themselves to God only, and addict not themselves to worship any creature, that they be not punished for their execrable fornication. 
1. Peter. 1  Also this serveth for our consolation, that it is impossible, that God should neglect them, whom he redeemed with so great a price. Think that there is the like reason before God of all creatures. For as every man is created after the image of God: so are they redeemed and purchased with the blood of the son of God. Shalt thou then go unpunished, if thou slander any of them, do him wrong, violently hurt him, or contumeliously disdain him, or offend him in religion, or conversation of life? Read the things written of Paul. Rom. 14. which make much for this place, and the .8. chapter of the first to the Corinthians.  

Fourth of necessity.  The fourth reason, is borrowed of necessity. For he declareth that it is necessary, that the church be diligently seen unto, because it was in great danger of wolves, or false teachers. For although the shepherd may sometimes be at leisure, or take his sleep, when there is no suspicion of danger: yet then is it no time of idleness nor sleep, when the Wolves begin to howl, and to be seen coming in companies together. I am sure (says Paul) that after my departure, grievous wolves shall enter in, which shall not spare the flock: yea of your own selves shall men arise, which shall miserably pervert the simple doctrine of truth, labouring rather to get to themselves scholars, than to Christ, whose glory they aught only to seek. Paul known that such should arise, even by peculiar revelation of the holy spirit. 
1. Tim. 4  For otherwheres prophesying of false teachers, he maketh the holy Ghost the author of prophesy. Howbeit, let us mark in this place, the faithful care of God, in using to provide for his Church. The Church is as a flock or Kid in the middle of a sort of wolves. But God so careth for her that he giveth her diligent warning, not only of present dangers, but also of dangers to come. For there are Prophecies of Antichrist, and Antichristian teachers. Christ also reasoning of the later days, so describeth these false Prophets, that he must willingly and wittingly perish, that believeth them. The writings of the Apostles are full of the like advertisements, which for brevities sake I omit. In the mean time we learn how they dote, which now a days would have nothing but the bore doctrine of truth taught, but will not have the Church admonished of present dangers, and the Wolves to be reproved, because they see that the exclamations of the shepherds, vex & make the Wolves the more fierce. As though it were possible to tame Wolves, or if no man take them in hand, to altar their nature, and that the shepherds aught not rather to have this mark before their eyes, to teach the sheep to beware of the Wolves. How foolishly was it done of the Apostles, to admonish us of Wolves to come, if no man now a days must find fault with them that go abroad? Secondarily, let us mark, how he says these Wolves shall come when he is go. For they are afraid while the faithful Ministers are present, and through their diligence and care, they are kept back from breaking in among us. But because this unkind world commonly little esteemeth the diligence of such men, God suffereth Wolves to burst into the whole flock like wild and unbridled horses, when the faithful Ministers are go. And we lack not examples enough to prove the same. Let us learn therefore how much we have to make of faithful and diligent overseers as well of the Church, as of the common weal, the deaths and departures of whom, be commonly tokens of great misfortunes, and public calamities to come.  
Thirdly, let us see the description of false teachers, 
The description of false teachers.  and what their trade is. The Apostle calleth them Wolves, after the example of Christ, who it appeareth called them by the same name. They are so called, because of their natural hatred against the flock of Christ, 
Math. 7 john. 10.  and also greediness for that insatiable and ravin of there's, to spoil and wurrie the Church. He declareth also from whence these Wolves arise. They shall arise (saith he) from among yourselves. So saith john: 
1. john. 2 2. Thes. 2  ●hey went out from us. etc. And Paul showeth us Antichristes seat, even in the very Church. 2. Thess. 2. It is profitable diligently to observe the same, that we be not offended with the falling away of some light people, considering we see such become suddenly the enemies of truth, which a little before, seemed stout defenders of the same. For what new or strange thing is this? Seeing judas for a certain space had a room among the Apostles, and Paul known that from among them to whom he so carefully commended the Church, wolves would arise? Also hereby is confuted the peevish and doltish vaunts of the Bishops of Rome, which they now adays stand so much upon. For they think it is impossible, that the bishops of that church should err, whose account of succession, they can make from the times of the Apostles. But to grant them, that Peter and Paul had once been Bishops of Rome (which yet they shall never be able to prove) will they deny, that their successors may err? But Paul's successors among the Ephesians, were these ravening Wolves, of whom he biddeth them to beware. But as the Papacy consists of nothing but visures & shows, so must the majesty thereof, ready shortly to fall down, be upholden with counterfeit and visured arguments. Furthermore, he toucheth their doctrine, where he saith they shall speak wrested and perverse things. For the declaration of truth is plain and simple, which false teachers with their gloss use to pervert, to make intricate, and by so doing, to make all things uncertain. Moreover their end is, to draw disciples after them. 
2. Peter. 2  They divide the Church therefore with sects, as Peter foretold should come to pass. But Histories declare, that Paul's warning was not in vain. For it is well known what swarms of Heretics, most miserably disturbed the Church the whole world over.  
And if a man would compare these things with our days, it shall appear, that Paul's admonition, is as needful in these days, as ever it was. For out of the Church every day, proceed those grievous Wolves, which now are grown to such impudency, that they go about to cover themselves no longer in sheep skins, but rather publicly profess their thirst of Christian blood, with scarlet colour, and their tyranny with clinking of armour, and garrisons of men. By mean of these, the doctrine of truth lieth wrapped and entangled in infinite errors and laberinthes, and as it were even buried. And the same parties have rend the Church, which aught most to maintain unity, haurient the Church into six hundred sects, every one of them professing a proper and sundry faith and religion, in name, habit, ceremonies and usages. Let us awake O brethren, and go against these Wolves, and take heed that we be not found to be hirelings rather than true shepherds.  

Secondly, of the example.  But let us hear Paul, which repeating his example (which is the u argument) exhorteth them most earnestly, saying: Wherefore awake, and remember, that by the space of three years, I ceased not to warn every one of you, night and day with tears. He maketh mention of these three years, because they should think no labour or travail too much. For it should be a shame not to take labour and pains, seeing such an Apostle of Christ refused it not. And they be in no small fault, which by their negligence let the Churches, gathered together by the travails and deaths of the Apostles, run at havoc. Furthermore, as it becometh the Ministers to follow the example of the Apostles: so must all Christians follow their steps, for as much as they were the followers of Christ, as Paul himself declareth, 
1. Cor. 11  where he saith: be ye followers of me, as I am the follower of Christ▪ And this is the true worshipping of the Saints, not that that standeth in adoration and invocation of them, which all the scripture says is due to God only.  

Sixthly, of the facility and utility.  Sixthly, he reasoneth of the easiness and utility of their doing herein, to answer them, which were feared with the difficulty and danger that was on every side. And for a more vehemency of speech, he useth a form of imprecation, saying: and now brethren, I commend you unto God, and to the word of his grace, which is able to build. etc. As who should say: I know it is a difficult matter that I require, and passing all man's power. How be it, it must not be brought to pass by man's force. This is God's husbandry, this is God's work. He laid the foundation, he therefore is able to finish the building, and it is no difficult thing for him to use your help, to bring his matter to pass. By his assistance therefore you shall easily overcome all things. He shall guide you with his spirit, and the word of grace, which though it seem but a slender thing, yet it pierceth, and cutteth sharper than any two edged sword. The same God hath prepared worthy rewards already for such travails and pains, even the inheritance of his kingdom, where you shall shine among them that are sanctified, like as the stars in the firmament. These things must be laid up in the bottom of our hearts O brethren. 
Dani 12  For as they comfort us in marvelous wise, so they teach us what the weapons and strength of the Ministers of the word are. The weapons of our fight be spiritual, saith Paul. These be the spirit of God, the word and God himself. 
2. Cor. hundred  Who shall they then fear? Or who shall be able to withstand them. Let us fight with these weapons, rather than with the friendships of this world, as with the confederacy and wisdom of the flesh, which have very little, or no use at all in setting up the kingdom of God.  
We learn moreover, that the inheritance of the kingdom of Heaven pertaineth only to them that are sanctified. The sanctified are such, whose hearts faith hath purified, and whom Christ hath consecrated to GOD the Father, through the price of his Blood. The same being quickened with the spirit of God, do their duties earnestly, and strive earnestly to enter into that inheritance through all kind of dangers, the hope whereof they know will never deceive them, because it dependeth upon the son of God our saviour jesus Christ: to whom all praise, honour, power and glory are due for ever. Amen.   

The. Cxxxuj. Homely.  I Have desired no man's silver, gold, or vesture, yea, ye yourselves know that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so labouring ye aught to receive the weak, and to remember the words of the Lord jesus, how that he said it is more blessed to give than to receive. And when he had thus spoken he kneeled down, and prayed with them all. And they all wept sore, and fallen on Paul's neck, and kissed him, sorrowing most of all for the words which he spoke, that they should see his face no more. And they conveyed him unto the ship. 
Because the Apostle Paul, in that notable assembly of the Ministers of Asia, where he reasoned of the administration and governance of the Church, foretold of grievous Wolves that should rise up, even out of their own selves, which through perverse Doctrine, should miserably disturb the flock of Christ: in the later part of his oration, he declareth both wisely, and in time and place, what they should chiefly beware of, if they would avoid the name of such Wolves. He admonisheth them only to take heed of covetousness, because it is the root of all ●uill, and bringeth all things out of frame, if it once take possession in the minds of the Clergy. For when they once make lucre of religion, it causeth all godliness to be set to sale, which also is a cause, that they defile the doctrine of the word, with the traditions of men, that they hunt after the favour and friendship of the world, that they wink at open malefactoures, and set open the doors, to all manner of disorder. The priests of the jews may be an example unto us, in whom Christ chiefly reprehendeth this as the wellspring of all corruption. Therefore Paul doth not without a cause other wheres warn Bishops that they be not given to filthy lucre, and here in this place, he diligently reasoneth of this evil.  
And because his admonition should be the more of weight, he provoketh them by his own Example, 
He dehorteth them from covetousness by his example.  declaring how he used himself while he was in Asia, and allegeth weighty reasons and causes of his so doing. I have desired no man's silver, gold, or vesture, says he. By the which words, he declareth that he laboured not to enrich himself by them; forasmuch as he desired not of them the things necessary to his living, much less received or took them. Hereby he teacheth, that the Ministers of Churches must be free from the desire of heaping up goods, because they that go about to enrich themselves, 
1. Timoth. 6  shall never escape the snares of the Devil and temptations. But lest any man might Object again, and say, whereof then O Paul, livedst thou? He addeth by and by after: ye know that these hands ministered to my necessities, and to those that were with me. For he was a maker of Tents, by the which occupation we herded afore that he got his living at Corinth. Hear in this place mark the modesty of the Apostles, which had rather loose their right, than to be chargeable to any body. Touching which thing, more is to be seen in the latter Epistle to the Thes●alonians the third Chapter, and in the second to the Corinthians, 
1. Sam. 12  the eleventh Chapter. The like example of modesty we have also in Samuel, who in an open and great assembly of all the people, did rejoice in the like thing, as Paul doth here. These examples teach us with what spirit those men are led, which either in the Church, or in the common weal, are only careful for their own commodity, and not contented with necessaries, seek their pleasures and delights, of the labours and sweat of those that are needy. 
Why Paul requireth not the stipend due unto him.   
Furthermore, he rendereth diligently the reason of his doing, lest his example might prejudice or hinder the public right of other Ministers. For it is manifest enough that Paul thought not that thing unlawful, that Christ had ordained, namely that they should live of the gospel, that serve the gospel: nay he proveth most plenteously in other places, that it is most lawful of all other things, both by authority of scripture, and also by law of nature. 
1. Cor. 9 2. Cor 11  Moreover he confesseth that he received money of the Macedonians, to the intent to serve the Corinthians of free cost. Therefore Paul had a far other meaning, that was, to bear with the weak, and to teach all others, that they should not make lucre of religion, and so bring religion in suspicion, but rather by their free ministery, and dutiful demeanour, they should commend both themselves and their doctrine, to be praised of all men. Therefore certain evil occupied people in these days do most foolishly make a general doctrine of Paul's example, in that they would set the Ministers of the word to blow and to harrow, and to keep Hogs: wherein it is manifest the Apostles herein used their right freely, and did as seemed good to them, where there was no occasion of offence. But if they say that Paul refrained to take his stipend at Ephesus & Corinth, because it was unlawful for him to require the same, than I would have them answer me, with what equity Paul took stipend of the Philippians, and other contribution of money, when he preached to the Corinthians, and not to them? But if it was lawful for him to use their liberality, how much justlier should he have done, to have taken a pension of them, whom he daily preached unto? It is evident therefore, that Paul willingly remitted to them his right, because he would there offend the weak, nor give the wicked occasion to slander him. And as this modesty of Paul is to be commended, so the ingratitude both of the Ephesians and Corinthians, is to be worthily reprehended, which suffered the Apostle to live of the labour of his hands, seeing he bestowed himself and his labour, all together upon them.  
But for the more credit and authority of his example, and for a general rule to be taken thereof, he allegeth the saying of christ: 
It is more blessed to give than to receive.  It is more bles●ed to give, than to receive. Howbeit the words of this sentence are not extant in the writings of the Evangelists, yet there are many like, whereof this may easily be gathered, because christ every where exhorteth us unto charity, and will have those that be his, more ready to bestow upon others, than to receive. Moreover it appeareth sufficiently, that all Chrystes words and deeds were not put in writing, but out of a great many, those that sufficed abundantly for the instruction of our faith and salvation. We must yet see further the reason of this saying, and not stick at the bark, that therefore it should seem unto us more blessed to give than to receive, because by giving our money and goods, we should declare our liberality of mind, to be praised for it, and to make other men bond unto us. For these fleshly reasons savour of vain glory, and of the smell of the kitchen, wherewith we read the very ethnics were inflamed to be liberal. But christ commends and requireth liberality of Chrystians, for far other causes. For first it is more blessed to give than to receive, because the faithful that do it are disposers or Stewards of the goods that God hath committed unto them. For it is manifest that God hath given to some men more goods than to other some, not without a cause, but hath made some richer than other some, to make room and place for charity, and rich men be appointed as patrons and tutors for the poor, to help them with their liberality, And how can it be, but he must be judged blessed, which is faithful in the office committed to him of God? Again, as Solomon saith, 
Prover. 19  They which give unto the poor, lend unto the Lord. For he counteth whatsoever is bestowed on them, to be given to him, and he is both a faithful and liberal rewarder. Wherefore it can not be but he will keep his promise, where he allureth men unto liberality, as by these places it appeareth: Blessed is the man that disperseth abroad, and giveth to the poor. His righteousness remaineth for ever and ever, his horn shall be exalted with honour. Psalm. 112. Deal thy bread to the hungry, and bring the poor wandering home into thy house. When thou seest the naked cover him, and hide not thy face from thy own flesh. Then shall thy light break forth as the morning, and thy health flourish right shortly, thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. Then if thou callest, the Lord shall hear thee: if thou criest, he shall say, 
Isa. 58.  here I am. Finally, because we are in nothing so like unto God, as in doing well, we no manner of ways ●ore resemble the nature and similitude of God, than by helping of many. For as God only is blissed of himself, so is there no more certain way of bilsse, than to be most like unto God, which thing christian liberality chief performeth. Wherefore although there be no recompense of benefits in this world, yet in deed it is a much more blessed thing to give than to receive. These things if we consider as we ought, 
monkish order overthrown.  it shall appear how far the Monk's religion is distant from Chrystes doctrine, who set all bliss and felicity in receiving, while they renounce all such things as fall lawfully to them by inheritance, or other lawful means, and profess wilful poverty, living of the labour of other men, where they aught rather to minister to other men food and raiment. And so under a plausible pretence of wilful poverty, they live careless in delights, being subject to no misfortunes, as other men be.  

Paul concludeth his sermons with prayers.  But let us return unto Paul, which endeth his Sermon made to the Clergy with public prayers. For straightways he fallen on his knees and prayed with them all. For where he known that God only gave all increase (as otherwheres he teacheth) therefore he was not unmindful of prayer, specially in a matter of such importance, whereupon depended the salvation of all men. And hereof sprung that ancient and notable usage of the Church, wherein sermons used to be begun and ended with prayers, which prayers who so neglect, abundantly declare that they resort unto sermons more of curiosity, than either for desire of God's glory, or their own salvation, of which sort they are which are described in Ezechiel the xxxiij. Chapter. And as this example commends prayers, and specially public prayers, which it behoveth us to make with fervent affection of mind: so it teacheth us to observe also a godly modesty of behaviour in the same, whereby we testify the meaning of our mind. Among these gestures, this is the most ancient, where the godly men use to pray on their knees, or else lying with their bodies prostrate on the ground, thereby setting themselves in order of humbleness. They use also commonly to lift up their hands unto heaven, both to declare the ardent desire of their mind, and also to testify their faith, whereby they firmly believe that they shall receive that they desire. Yet must we take heed that we cloak not a naughty mind with a vain kind of gesture, or that we lift not up hands imbrued with blood. Touching both which vices, read isaiah. 1. and .29. chapters.  
After all these things Luke addeth Paul's departure out of Asia, in the which two things fall out chief to be marked. 
The godly are sorry for Paul's departure.  First, he saith, they fallen on weeping of all hands, and even they whom Paul had somedeal more openly quipped. But they regarded not so much their private reprehension, as the public commodity of the whole Church. They are therefore sorry that the Church should be deprived of such an Instrument, and they declare their sorrow, by weeping, embracing, and kissing. This is a very delectable example of mutual charity, wherein the Ministers and Congregations should strive, each to overcome others. Paul loved them wonderfully, as his whole trade of life declared. Therefore they again loved him, and reverenced him, as their Apostle and Father. Where this mutual affection reigneth, all things prospero well. But they which hate their Ministers, are for the most part most unhappy, as may evidently be seen in the Israelites, which hated Moses and Aaron. 
Against the stoics.  Also by this place the indolency of the stoics is condemned. They think it unlawful for any man to show any token of any affection. As though affections were evil of themself, and not set in us by nature, and that when any excess is committed it were not through our default. God requireth of us a moderation of the mind, but will not have men to become stocks or stones. Last of all they bring Paul to the ship, which is a duty of reverence, and for the most part proceedeth of love. Here we learn that they are worthy of honour, which labour diligently in setting forth the glory of God, or otherwise well accomplish their duty. Again we are taught, that God never letteth them go without glory, that are such. For his promise is: 
1 Sam. 2.  I will honour those that honour m●▪ Le● ministers of the Church & Magistrates also, remember these things, tha● they may learn by like industry to preserve and maintain their authority. And let us one with another lay to our helps to the maintenance of the Church: so shall we hereafter be partakers of the heavenly honour with christ our Lord and Saviour, to whom be praise, honour, power and glory, for ever. Amen.    

The xxj Chapter upon the Acts of the Apostles.  

The. Cxxxviij. Homely.  ANd when it chanced that we had launched forth, and were departed from them, we came with a strait course unto Choon, and the day● following unto the Rhodes, and from thence unto Patara. And when w● had got a Ship that would sail unto Phenices, we went aboard on it, and set forth. But when Cyprus began to appear unto us, we left it on the left hand, and sailed unto Syria, and came unto tire, for there the Ship unladed the burden. And when we had found brethren, we tarried there seven days. And they told Paul through the spirit, that he should not go up to Jerusalem. And when the days were ended, we departed and went our way, and they all brought us on our way, with wives and children, till we were come out of the City. And we kneeled down on the shore, and prayed. And when we had taken our leave one of another, we took Ship, and they returned home again. When we had full ended the course from tire, we went down to Ptolemais, and saluted the brethren, and abode with them one day. 
THe holy Ghost rehearseth very diligently the painful and dangerous voyages of the Apostles, that by them we might learn the exceeding goodness of God toward us, who would have his elect instruments, and most faithful Ministers, for our salvation sake▪ enured with such travels and dangers, for that we should the more feruentelye embrace the doctrine of the Gospel, which it behoved to have set forth with so great pains. And to this end must the history of this Chapter be referred, wherein we are taught how Paul passing many seas, through many hazards came into Syria, and from thence to jerusalem, where being courteously received of the godly, but betrayed by the seditious, and apprehended, he was committed to the power of the Deputy or lieutenant of the Romans, all which things we shall consider in their time & place. This place specially hath many things which make much for the explication of that we said even now. Wherefore the Contents must be the more diligently discussed, which at the first sight seem but barren.  
First it is declared how Paul unwillingly departed from Athens, with his company. 
Paul is taken or pulled from them of Asia.  We launched forth (saith he) and were plucked from them. On this sort it is said, Christ was pulled from his Disciples at mount Olivet. Luc. 22. By which word is declared a great grief of mind, risen about his departure. And verily the causes of this grief were neither few, nor yet trifling. For Paul's three years conversation amongst them, had engendered a mutual love between them. And divers arguments of this love were apparent, all which these fresh tears and common grief taken on all parts, called again to remembrance. Moreover Paul known that he should come no more amongst them, which loved him so entirely, that he had left them in danger of Wolves, whom he had trained and brought to with great pains and travel. All these things had been able to move even an heart of iron. Thus we see Parents mourn, when their children by death are pulled from them, which by reason of their minority are not yet able to help themselves. Yet Paul overcometh all grief of mind, because he would obey the calling of God, which drew him to jerusalem. By which example we are taught, that Gods will and calling must be preferred before all affections. For it is impossible for us to be wholly void of these affections, as long as we live in the flesh: and it is evident, that they bear a stroke even in the godly. But a moderation must be used, to bring them under the obedience of faith. And this must be observed in all cases, but specially when by death our friends be pulle● either from us, or we from them, whose good counsel and help we found to be very profitable for us. Let us than remember we are urged with God's calling, whom to gainsay or strive against, as it is a very rash enterprise, so is it both foolish and dangerous.  

Paul's navigation is long and perilous.  Secondly, Luke describeth Paul's long and tedious voyage, which all men must confess to have been both painful and perilous. We will not tarry long in the description of the places, for that is to be sought for in the Geographers. And because there are so many places recited which Paul sailed by, without making any abode in them, it is a token, that he made very great haste, to be at jerusalem by the feast of Pentecost. Here is to be considered Paul's fervent industry and diligence in the office committed to his charge, and his constant faith. He might have lived in the world (as he testifieth of himself writing to the Philippians) quietly and in honour. And his first state of life abundantly declareth, that he was of no small authority among the jews. He see moreover, that in following of Christ, there was continual pains and travel, and every day fresh dangers springing. Yet he embraced this kind of life, according to Gods will and calling, and with a constant course overcame them all, and whatsoever things in this world were either of gain or glory unto him, those he counted as damageable, & set light of them, only for that he would win Christ. 
Phil. 3.  Wherein it appeareth he was not a little encouraged with the hope of that heavenly crown, which he known was laid up for him, and all that were godly. Let us follow the Example of so notable an Apostle, lest we be either overcome with travails and dangers, 
2. Tim. 4.  or else being enticed with the allurement of the world, leave of the course of our vocation prescribed by Christ. For what is there in this world stable or permanent? What thing is able to satisfy the desire of the mind, and of the flesh? Only God is omnisufficient, and perfect good, who hath opened to us in Christ his son, the treasures of all goodness, in whom only men's minds are quieted and at rest. He that drinketh of this fountain, shall not thirst for ever. Happy therefore and blessed are they, that can exchange the counterfeit felicity of this world, for the fountain of this eternal bliss.  
Thirdly, he telleth how they came at length unto Tyrus, 

Paul cometh to tire.  
The church of tire.   where we have diverse things in order to be considered. Among which this is one of the chief, that he saith they found Disciples at Tyrus, that is is to say, certain christian brethren, and such as might seem to have passed all those, of whom any mention hath been made hitherto in duties of faith and charity. Which may seem a marvelous thing, if a man consider the ancient state of the City of Tyrus, and the horrible Oracles of the prophets against the same, reporting her to be both riotous, proud, covetous and lecherous. Yea christ our Lord detesting the unthankfulness of the Cities of Galilee, compareth them with tire and Sidon, 
Math. 11.  upon the which God in times past had showed severe examples of his justice. Yet even in this same City shone the light of the Gospel: and here would christ have a Church planted and endued with notable gifts. Herein appeareth the truth of God, and his goodness towards sinners which turn unto him. For so he long agone prophesied by Esay it should come to pass: After the end of scutcheon years shall the Lord visit tire, 
Esa. 23.  and she shall convert unto her reward, and she shall traffic with all the kingdoms of the earth. And her traffic and wares shall be holy unto the Lord And in the .45. Psalm: And the daughter of tire shallbe there with a gift, like as the rich also among the people shall make their supplications before thee. These things I say, this present place declareth to have been fulfilled, when Paul found christians there so fervent in faith and love. And this is a notable example of God's goodness, whereby we are taught how we should not over hastily despair either of ourselves, or of other men, seeing God would build him a Church in such a City, as upon which he had in times before showed so heavy an example of his justice, by reason of the sins and offences of the same.  
Again Luke writeth, 
Paul is admonished that he go not to jerusalem.  how the brethren of Tyrus admonished Paul by the spirit, that he should not go up to jerusalem. This seemeth to repugn against that which Paul spoke in the congregation at Malta, saying, he was bound by the spirit to go thither. But these places are easily reconciled, if a man consider the figure called Synecdoche, which is very common in the holy scripture, where the whole communication of these disciples is atributed to the holy ghost, he being in deed the author but of one part only. For they by inspiration of the spirit admonished Paul of the imprisonment & afflictions, which Paul was like to find at jerusalem. But the Counsel they gave him that he should not go up thither, was of their own devise, because of a loving affection they wished well unto him, but were ignorant of God's determination. For many times it cometh to pass, that the Prophets through the revelation of God, understand what is to come, and yet are utterly ignorant of God's meaning, and the end of his doing, which is the cause that many times they err in their doings, whiles they are not contented with the revelation of God, but take the wisdom of the flesh unto Council, whereof we have examples in jonas & divers others. In the mean season mark how many ways God would have Paul to be tempted. He draweth him to jerusalem, being bound by his spirit. In every City and congregation, he telleth him how he shall be laid by the heels and imprisoned. And now come others endued with the spirit of prophesy, and warn him that he go not thither. Whereto serve all these things? verily God ment hereby to prepare his Apostle to the cross, by continual premeditation, lest he should fall from him through the manifold clamour of the furious people, and entrappings of his enemies. Also he learneth us hereby an example of christian constancy and obedience, which we must so earnestly labour to have, that we must not obey men, though we see rare examples of Gods holy spirit in them, if they council us any thing contrary to the will and commandment of God. Add thereunto the unhappy end of that Prophet, 
1. Reg. 13.  which being seduced by an other Prophet under the pretence of God's oracle, eat meat in bethel, contrary to the commandment of God, and was devoured of a Lyon. Learn also hereby to judge of the apparition of spirits, by the authority whereof Monks commonly use to prove their fictions of Purgatory, and such other superstitions, which they know they can not prove by any Scriptures.  
Furthermore▪ perceiving that Paul followed rather the calling of God, than their council, 
They of tire accompany Paul to the ship very worshipfully.  and held on his voyage, they also yielded unto the will of God, and accompanied him worshipfully with their wives and children out of the City. Wherein we may perceive both a rare example of Christian charity, and the truth of Chrystes promises, which are to be seen in the tenth of Mark in these words: Verily I say unto you, who so ever forsaketh house, or brethren, or sistren, or father, or mother, or wife, or children, 
Mark. 10.  or lands, for my sake & the Gospels, he shall receive an hundred fold now in this time with persecutions, and in the world to come life everlasting. For we know that Paul forsook all these things for Chrystes sake. Therefore he findeth every where brethren and sisters, which willingly serve him, both with their bodies and goods. Yea he hath their wives and children ready to declare their good wills towards him. Moreover this place teacheth us, that Christians aught to assign and appoint all they have to the worshipping of God, & also to be careful, that not only themselves be courteous and kind towards the servants of christ, but also to train up their families in the performance of like duties. 
1. Timo. 5.  Paul in an other place requireth the same in the widow choose for Church affairs. And that which it becometh widows to do, may with more right be required of others to do. But O detestable sloth of our days, wherein divers householders so bring up their families, that they teach them rather how to molest strangers, to contemn and hate them, than dutifully to favour and make of them. 
2. Reg 2.  Let such remember what happened to the children, that upbraided Helizeus with his baldness, whom the scripture saith, were woorried with Bears.  
Last of all, the brethren of tire kneel down upon the shore, and pray. 
The Tyrians pray in open sight.  Where again we see, how prayer is commended unto us, whereof then there is most need, when public and weighty affairs are in hand. But because we have otherwheres entreated hereof, let us only here mark, how they kneel openly upon the sea shore, which could not be but in the sight of all men, who perhaps derided such kind of religion. But they which are truly graffed in Christ, are ashamed neither of their faith, nor of their religion. 
Mark. 8.  For they know what glory remains for them, which confess Christ before this so adulterous and naughty a world. Would to God we would well remember the same, and shake off that execrable cowardliness and fear, which we use now a days in every thing, playing bopeep like dissemblers, to purchase us the favour of men.  
Fourthly and finally, Paul with his company arriveth at Ptolemais, 
The most happy course of the Gospel.  where again he made one days abode with the brethren. Therefore it appeareth there was a Church erected in that place also. And surely it is worthy to be diligently considered, how the doctrine of the Gospel in the space of so few years, spread so far and wide, that it established so many Congregations. For if a man consider the order of the story, it seemeth these things happened about the xxiij year after Paul's conversion. Therefore in the space of xxiij years the voice of the Gospel was heard throughout Asia and Europa, and every where left behind it most plentiful fruit and increase. So we read in times past the Prophets told and foreshowed it should be. These things declare how happily such things proceed as are taken in hand by God's appointment, howsoever the world wrestleth against God's purpose and council. They are fools therefore that fear the threats and enterprises of the world. Let us meditate and think of these things in these days, and being armed with constant faith, let us labour to set forth the kingdom of jesus christ. To him be praise, honour, power and glory, for ever. Amen.   

The. Cxxxviij. Homely.  THE next day we that were of Paul's company departed, and came unto Coesarea. And we entered into the house of Philippe the evangelist, which was one of the seven, and abode with him. The same man had four daughters virgins, which did prophesy. And as we tarried there a good many of days, there came a certain prophet from jury, named Agabus, when he was come unto us, he took Paul's girdle, and bound his feet and his hands, and said: Thus saith the holy Ghost: So shall the jews at Jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles. When we heard this, both we and other which were of the same place, besought him that he would not go up to Jerusalem. Then Paul answered and said: what do you weeping and vexing mine heart? I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord jesu. When we could not turn his mind, we ceased, saying: the will of the Lord be fulfilled. After those days we took up our burdens and went up to Jerusalem. There went with us also certain of the Disciples of Coesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. And when we were come to Jerusalem, the brethren received us gladly. 
IT pleased God that Luke should most diligently describe how he would have the Gospel of his son jesus christ to be commended and set out by Paul's imprisonment and captivity, in so much that Paul hasted and hied him to the same. Hereby he meant to lay before all men, a precedent of steadfast faith and obedience to follow. For we have hitherto herded how Paul hasted to jerusalem, one while by sea, an other while by land, and that through manifold dangers and peril, where he known he should be apprehended, and would not regard ●ny warnings of the Prophets, dehorting him from that, whereunto he known he was called of God. And Luke prosecuting the History begun, declareth now what he did at Coesarea, which was the last place that Paul made any abode in, and then at length how he came to jerusalem.  

Philip, is a precedent of an evangelic shepherd.  He beginneth the things done at Coesarea, with the description of their Host, which was Philippe, one of the seven that were appointed by the primitive Church to have the administration and distribution of the Church goods among the poor, as we herded before in the sixth Chapter. For the Church at jerusalem being miserably dispersed by reason of the persecution there raging, wherein Paul showed himself to be very cruel, Philipp● came to Samaria▪ and there sowed the seed of God's word. And there he now had his dwelling, and seemeth to have been the Minister or bishop of that Church, which christ had there. And this is one of God's rare judgements, that Paul should now have him to be his host, whom before time he had caused to forsake jerusalem, and that which he there had. Howbeit in Philippe, Saint Luke setteth out to us a notable example of a sincere and an unfeigned Shepherd, in few words comprising all that Paul requireth in a Bishop, in the first to Timothe the third Chapter, and in the first to Titus. 
First, an Evangelist.  For first he saith, he was an Evangelist he was therefore one meet and apt to teach, which is the first and most necessary quality of a Minister. And the degree or office of the Evangelists was a mean between the Apostles and Pastors, 
Ephes. 4.  as may appear by Paul. For they made their abode in certain places▪ yet not being so tied unto them but that if necessity so required, they might repair to places adjoining, and further off. Their name admonished them of their duty and office, which as touching doctrine, was all one with the Apostles and pastors, that is to say, to preach the gospel, and to inform men in the doctrine thereof. For christ would not have it free for the Apostles to teach what they listed, but commanded them to preach the Doctrine which he had taught them, which only in these days also aught to be taught in the congregation. Furthermore, 
Secondly, Harbourous.  Philip had an house and substance, able to suffice both his own need, and also to harbour others in, which thing Paul also requireth in a Minister. For he receiveth Paul & a great company that come with him, and entertayneth them courteously for a certain days space, which he could not have done without some costs and charges. Therefore he was no beggar, or vagabond such as many malapert controllers of the Ecclesiastical function, would have Ministers in these days to be, who are either bewitched with envy, or deceived with ignorance, not being able to make a difference between the Apostles and the Pastors. And it is like he was very harbourous, which was able to entertain Paul and his company so courteously, which Paul had been the cause of his exilement, as we declared a little before. Moreover, it is said he had Daughters. Ergo, a wife also, 
Thirdly, Married.  unless (which were a wicked imagination) we will say he was an whoremonger, which yet perhaps the maintainers of filthy single life that Popery hath brought into the Church, would better like and bear with. They are convinced both by this, and the example of other Apostles, which Paul plainly confesseth carried their wives about with them. j Corrinth. ix. The same Paul appointeth a bishop or Minister to be the husband of one wife, 
1. Timot 3  that is to say, to be knit together in lawful wedlock, according to Gods first institution. And it is a most vain gloze of them, which think the ministery is polluted by Matrimony, and the company of a wife, 
Hebr. 13  whereas it is evident it was instituted by God, and is in itself holy and undefiled. Therefore Paul truly calleth it a doctrine of the Devil, that forbiddeth the use of marriage, because it is the property of the Devil, to call God's institutions either unclean, unprofitable, or pernicious. See the first to Timoth● the fourth Chapter. And the fruits of Popish single life, do notably set forth the author of this doctrine. Whereas it is manifest that hereof useth to spring many times, whoredoms, adulteries, incests, and that horrible vice of Sodomy. Last of all, 
Fourthly, Philippes Daughters were Prophetesses.  is declared what quali●ied people Philip's daughters were, namely damosels endued with the gift of Prophesying. We know, that this word Prophesying, signifieth many times the declaration of God's word and the holy scripture. For so Paul says that they that expound the scriptures in the Church, & refer and direct all their sayings and doings to the edification, instruction, 
1. Cor. 14  and consolation of the Church, do prophesy. 1. Cor. 14. He calleth those women Prophets, that sit in the Church and hear the word of God, whom he commandeth to sit covered on their heads in the Temple. 
1. Cor. 11  But whereas Luke's meaning was, to declare that Philip's daughters had rare and singular gifts, this Prophesying is to be understanded of a peculiar gift and virtue of the holy Ghost, wherewith God had endowed them. For what need was it, to have noted that which all Christian women had indifferently, learned and unlearned, every age and sex? And I pray you, who would have judged the children of so faithful an Evangelist, to have been other than desirous of God's word? But here is to be understanded a singular gift of prophesy, wherewith God meant to adorn womankind also, in the time of Christ, according to the prophesy of joel, that men might be the more attended to hear the word of God, and that it might appear, that the merit of Christ appertained unto women, aswell as to them. In the mean season, it is manifest, that Philip had a special care of the education and bringing up of his children, which according to Paul's doctrine, 
1. Timot 3  is a thing very necessary both for public example sake, and also for that it is scarce credible, that he can well rule the congregation, that is not able to govern his own house. And the example of Hely the priest declareth how God is offended with the Ministers of the Church, which use not to bridle the untowardness and wantonness of their children severely. Read the first of Samuel. 2.3.4. chapters.  

Agabus telleth Paul how he should be bound and imprisoned.  Moreover while Paul abode with Philip, a certain Prophet, whose name was Agabus came from Jerusalem or jewrie, which warned him again of the enprisonment towards him, and that not only by words, but also by gestures and signs after the manner of the ancient Prophets, thereby laying the thing, as it were before his eyes. For with Paul's girdle, he bindeth his own hands and feet, adding an exposition and declaration of his so doing, saying: the jews shall bind the man which oweth this girdle at jerusalem, on this wise. God therefore would have Paul oftentimes admonished hereof, partly for that his faith and constancy might appear the more, and partly for that we might learn by this example, that present dangers be not always sufficient causes for us to ●●ie, because God foreshoweth them sometimes, not to the end we should shun and avoid them, but to prepare us to the undertaking and suffering of them.  
And here is principally to be considered, both what Paul, and also his Companions did, 
Paul's companions dissuade him from going to jerusalem.  in this present and evident peril. Whereof the one part wept, and desired him with tears, that he would not go up to jerusalem, as may be gathered by Paul's words. And surely they could not want reasons to persuade him hereunto. For both he seemed to tempt God, and also to hazard not only himself, but also to neglect the welfare of the Church, whom by this mean he bereaved of his service and ministery. But this is a zeal, commendable in deed, but not according to knowledge, such as Christ sharply reprehended in Peter, when he also dissuaded him from bearing the Cross, yet their affection is to be praised, 
Math. 16  in that they are careful for Paul's safety, being far unlike to men in these days, which bring Ministers in danger without a cause, and think that they have well discharged their duties, if they can for a time redeem a worldly peace, with the lives and blood of the Ministers. But Paul most earnestly withstandeth them, and complaineth of them, saying: they grieve him more with their weeping, than with the remembrance of the danger. Therefore Paul was not stony hearted, such an one as the stoics feign their good and blissful man to be: 
Paul's constancy.  but he confesseth plainly that God's calling is more dear unto him, than his life and body. The holy Ghost setteth his Example before all Ministers, yea before all Christians, to be followed. For unless we be of the same mind, we shall little or nothing profit in the way of Christ, because dangers are at hand on every side to them that seek to serve Chryst. And this is no grievous thing to the true godly, 
2. Tim 3  if they well weigh the matter: for what more profitable loss can we have of this transitory life and body, which shall in few months mouldre into dust, than to give it for Chrystes sake, whom we know died and rose again for this end, 
Rome 14  that whether we live or die, we have him to our Lord and Protectoure? Which is the cause that Christ biddeth us we should not fear them which are able to kill the body, but yet have no power upon the soul, which is the better part of man. And unto these reasons do Paul's companions also give place. For seeing him so constantly to persist in his purpose, 
Math 10  they say: The will of God be fulfilled. So now they perceive at length, that he is instigated hereunto by the calling of God. Therefore lest they might seem to strive against God, they commit themselves, and the whole business unto him, following both the example and commandment of Christ. And surely there is no more safe haven, for the godly to get themselves into, amid the raging and horrible tempests of these days, than the will of God. Which because it is holy and wholesome, is able most effectually to recreate and cheer the minds that are tossed with troubles and cares, with the consideration thereof. Let us therefore after the example of these men, have a regard only unto the same, and courageously suffer what so ever God layeth upon us, who for that he is faithful, 
1. Cor. 10  will not suffer us to be tempted above our strength, but even in the middle of temptation, will make a way, that we shall be able to bear it.  
Now followeth Paul's arrival at jerusalem, 
An example of faithful friends.  where we have three things to be considered. First his friends accompany him which hitherto had been his companions: and unto these are added new friends got at Caesaria. In which place the truth of God appeareth, which useth to join friends and companions to them that suffer danger for his name's sake, as otherwheres we have declared. Furthermore in them appeareth a notable example of faith and constancy. For they were not ignorant what was like to happen unto Saul. And there was great cause for their own part also to be afraid. Yet they forsake him not, whom they knew maintained Christ's quarrel, nor would not be driven from him by any waves, and surges of adversity. Let such mark this Example, as are pot friends, and as long as fortune laugheth, will be companions with men, but if she begin once to lower, they forget all friendship and benefits, and turn their backs. The second is, how the faithful there, provide Paul of a commodious lodging. For although dangers were toward him, yet prudency must be joined with religion, as Christ teacheth, who in dangers will have us to be wise, as serpents. His host was one Mnason, a Cypriote born, 
Mnason, Paul's host. Math. 10  and an old disciple or protestant, whereby is noted the perseverance and continuance he was of, in the faith. And charity accompanieth faith, whereof this was a notable argument, that he would lodge Paul and his companions, knowing what danger they were like to be in. This is the property of true faith, that the nigher danger approacheth, and the more vehemently it urgeth, the brighter it shines. 
Charity is not suspicious.  Therefore our coldness is very worthy to be blamed, which in dangers dissemble our faith, and plainly neglect the duty of charity. Last of all the brethren at jerusalem do gladly receive Paul, yet hereafter we shall hear what evil rumours they spread of him. But thy brethren would not condemn him without hearing of his cause. They are most worthy to be followed, and teach us by their example, that we rashly believe not such as ill report the brethren. For such as these for the most part, are the choose instruments of the Devil, which knoweth that the Church can no way be more grievously disturbed, than by the division of the brethren. Let us therefore be mindful of charity, which of all things abhorreth suspiciousness, and let us wholly apply ourselves to keep the unity of the Church unblemished, in jesus Christ our saviour, to whom be praise, honour, power, and glory for ever. Amen.   

The. Cxxxix. Homely.  ANd on the morrow Paul went in with us unto james. And all the Elders came together. And when he had saluted them, he told by order all things, that God had wrought among the Gentiles by his Ministration. And when they herded it, they glorified the Lord, and said unto him: thou seest brother how many thousand jews there are which believe, and they are all earnest followers over the law. And they are informed of thee, that thou teachest all the jews, which are among the Gentiles to forsake Moses, and sayest, that they aught not to circumcise their children, neither to live after the customs. What is it therefore? The multitude must needs come together: for they shall hear that thou art come. Do therefore this that we say to thee. We have four men which have a vow on them. Then take, & purify thyself with them, and do cost on them, that they may shave their heads, and all shall know that those things which they have herded concerning thee, are nothing, but that thou thyself also walkest, and keepest the law. But as touching the Gentiles which believe, we have written and concluded, that they observe no such thing, save only that they keep themselves, from things offered to Idols, and from blood, and from strangled, and from fornication. 
ALthough many false rumours were spread of Paul the Apostle, that choose vessel of jesus Christ, whereby both his good name and doctrine was grievously stained and impeached by his adversaries, yet Luke writeth that the brethren at jerusalem, did friendly and courteously receive him, thereby teaching us, that they had a more regard of charity, than of a few of persons boiling in hatred, and he setteth out to us, their example▪ for every man to follow, which if we do not, all charity amongst men shall soon be disturbed. It followeth in this present history, what Paul and the brethren at jerusalem did. Which place for many skills, that may serve for our instruction, is very worthy of diligent attention and consideration.  
First and foremost, Paul and his companions get them unto james▪ which at this time was resident in the City, 
Paul goeth to the elders at jerusalem.  and there in the hearing of the Elders, he declared what things he had done, repeating in order, each thing that God until that time, had wrought by his ministery. Where we are first taught that order is a necessary thing in the Church, and that every one must not intermeddle in every thing. Paul was an elect vessel of Christ, and laboured more than all the other Apostles, yet of his private authority, he attempteth nothing in an other man's Church, but before he set on any thing, he first goeth to the Superintendents and Ministers of the Church, and reverently saluteth them, and then proceedeth to the narration of his doings. This one example is suffisant, to convince the pride of the Roman Bishops, which challenge to themself a supremacy and Lordship over all Churches. The troublesome Anabaptistes also are confuted by the same, who although they no where plant any Churches, yet use they to disturb the Churches planted by the labours and travails of others, hereby attributing to themselves singular commendation, when they can by their frantic and tauntive chatterie, molest and trouble the godly Ministers, and bring them in hatred and contempt with every man. Furthermore in this thing also Paul's modesty singularly appeareth, in that he maketh God the author of all things, in the discourse of his doings, and attributeth nothing to himself, but the ministery only. For he known that men planted and watered but in vain, 
1. Cor. 3  unless God gave the increase. So in another place, when he had said, he had laboured more than all the other Apostles, he by and by addeth: 
1. Cor. 15  yet no● I, but the grace of God, which was with me. This thing we have elsewhere declared, must be observed in all manner of vocations. 
Psalm. 127  For except the Lord build the house, their labour is but ●ost that build it. Except God prospero and favour common weals, the cares and counsels of the Magistrates are but in vain. Except by his spirit he work with our studies, and sharpen the edge of our wit, all our reading and writing profiteth not. Let us therefore be mindful hereof, and learn to have a lowly conceit of ourselves, with our studies intermeddle continual prayers, whereby God will be sued unto, and have his gifts obtained.  
Furthermore, of the Elders it is said, that when they had heard Paul's travails, they glorified the Lord This is a rare example of love, that they envy not at the praise of their fellow Minister, and murmur not churlishly at it, as commonly they do, which being void of all charity, are more desirous of their own glory, than of Gods. For as Paul made God the author of the things which he had so commendably done, so they also tickle not Paul with counterfeit praises, but rejoicing in his doings, give the glory unto God. They teach us by their example, how to judge of the labours and virtues of Saintes. We must know that they were men, subject to human affections, and casualties. If therefore they have done any thing passing man's power or ability, we mu● know it was the working of God, who of mere favour, did vouchsafe to use their ministery. Let us therefore rejoice in their felicity, and follow them in yielding ourselves to be God's instruments, but let us ascribe the whole praise of our doings unto God. And we thus imitating them, shall truly honour them, and yet God shall have his glory remain whole and sound, which those men wickedly violate, that cleave unto the Saints, and make them authors and givers of goodness, in such wise, that they ask help and succour of them in distress. Look before in the third and fourtienth chapters.  
Now followeth a notable Act whereof these Elders of jerusalem were the chief Counsellors. 
The elders go about to free Paul from hatred  For they counsel him to take upon him the vow of a Nazarean, and that the time of his vow being expired, he should according to the law, let himself be purified, or dismissed of his vow, in the Temple: which thing gave occasion to his wicked enemies, to take against him, and so to apprehended him, and cast him in prison. But because in this doing, there are things which after a sort are tolerable, and some by no means to be born with, they are therefore the more diligently to be examined. Wherefore for the better understanding of each thing, we will more at large open this controversy. Paul taught that men were justified through the mere favour of God, 
Rome 3 Galath. 3  by faith in jesus Christ, which doctrine the Apostles, we see allowed and approved with one consent in the xv. Chapter. But where Paul preaching among the Gentiles, had much ado with them, that went about to jumble the law and gospel together, and would have had the Gentiles brought to the observation of Circumcision, and such like Ceremonies▪ therefore it was necessary, that he should the more diligently entreat of the end and use of the law, and he was enforced in lively wise, to open all things to the quick. Wherefore he plainly taught, that the law and ceremonies thereof helped nothing unto justification, because no man was able to satisfy the law, but that it was given to bewray our corruption, and to bring us being convict of sin unto Christ, in whom only the fulfilling of the law was to be found. He further said, that by their opinion which attributed merit of justification to the law, Christ was not available, and that such could not but be condemned, because they wittingly procured to themselves the curse of the law. Hereof sprung these kinds of locutions: The law worketh wrath: while the law endured, 
Rom. 7 1. Cor. 15 Galath. 3  Sin revived: The strength of Sin is the law. As many as are of the deeds of the law, are subject to the curse. etc. These things seemed very unpleasant to those, which were brought up in the law from their childhood, and knew that God had appointed the same by Moses. And they that were Paul's enemies, took occasion hereof to slander him, saying he was a profane contempner of the law, as though he simply and without respect, disallowed the same: where as he improved not the law, but them, who invented a new end and use of the law, and would have men saved and justified by the observation thereof. Therefore all men envied Paul, even as in these days, we are called the enemies of good works, when we say they are not available to justify and save by, where yet we leave them still their place, and teach that they be duties which all men must needs pay, and perform unto God. Now these things being premised, it shall easily appear what these Elders meant by their talk, and what mark they shot at in their doing. Wherefore, we will now view and examine all the parts of their saying.  

The elders oration or talk.  First they plainly declare, that Paul's good name and fame was evil spoken of amongst all men. For they say: It is reported that thou teachest all men to forsake Moses. etc. And this is to be much commended in them that they dissemble nothing. For it is good to deal plainly with friends and brethren, that if they have offended, it may be amended, and that they may be judged faultless, if they be wrongfully accused. And it is a great fault in them that will still accuse men, when they are absent, and flatter them when they are present. And they also are very faulty, which suffer other to backbite the brethren, and will not warn them, of whom they should beware. For so it cometh to pass, that slander breaketh friendship every where, & a great many know not, what chiefly to beware of.  
Also they counsel him to make his purgation openly, bringing divers weighty reasons of that their counsel. For first they allege the multitude of believers, all which had conceived an evil opinion of him. For they say: thou seest brother, how many thousand jews there are which believe, and they all are fervent followers of the law. And they expressly call them believers, lest any man should think they would hold with obstinate and stubborn people. And they say, there are many thousands of them, declaring that the salvation of so many, is not a thing to be lightly regarded. And surely it is likely that Paul was chiefly moved with this reason, who was so careful for his Countrymen, that he wished to be accursed for their sakes. They allege also their zeal to the law, to the end it might appear that they were as yet somewhat to be born with, seeing violent remedies could little prevail in such fervency of zeal. Furthermore they reason of necessity, saying: It must needs be that the multitude will come together. For where all men know thou art come, the matter can not be dissembled. Therefore it is needful that thou purge thyself hereof. And whereas by words thou shalt little or nothing prevail with them that are rooted in superstition, it is needful that thou declare by some fact or other, that thou hast hitherto been unjustly reprehended. And these persuasions had been of no small importance, if the cause had not been such, as might rather have served to confirm the superstitious in their error, than to win those that were observers of the law, as we shall by and by declare.  
For now followeth the counsel, whereby they think Paul may maintain and keep his good name and fame, we have four men (say they) which have a vow on them, that is to say, Nazareans, 
The counsel of the elders is discussed.  whereof we entreated in the eighteen Chapter, out of the sixt Chapter of the book of Numbres. join thyself unto these men, and cause thyself openly to be shaven and purified with them according to the law. Which thing as it is easy to be done: so thereby it shall appear unto all men, that thou hast hitherto been wrongfully suspected, and that thou oughtest to be taken for no despiser of the law, seeing thou observest the Ceremonies commanded in the same. This is that Counsel of the Elders of the Congregation at jerusalem, which outwardly might seem tolerable, and the same that Paul before did at Cenchreae. But he that expendeth the thing very well, shall perceive a great difference between them, and that the Apostle aught not to have yielded to their devise, seeing he had so earnestly maintained and defended the profession of faith and Christian liberty in other things of smaller importance. For first of all, he had bound himself to the vow of a Nazarite, among the Corinthians, 
1. Cor. 9  because he known he should win thereby some weaklings, as he himself testifieth. And hereby faith suffered no detriment or damage, because the only shaving of his head, delivered him from his vow. But here was required a Sacrifice, which now had no more place left in the Church, for that the vail of the Temple was long before rend in the death of Christ, and all Sacrifices utterly abrogated. Again, the thing he did at Conchreae, was only for the weakes sake, and could not be drawn to the Example and confirmation of the Ceremonies of the law. But the end of this fact was, that Paul should testify, that he liked the whole law with all the Ceremonies thereof. Hereof what other thing could spring, but that the jews should be confirmed in their error, and they which had hitherto so profited in Christ, that they had renounced the law, should be called back again, to the observation thereof? Furthermore, if this had been done in the first beginning of the Church, it might have seemed justly to have been done for the weakes sake. But seeing the Gospel had now been preached every where for two and twenty years together, surely this was too great an indulgency and bearing, whereby to confirm an obstinate people in their superstition. Yea God declared by his judgement, that he was displeased herewith. For to say nothing how unhappily this counsel fallen out for Paul, God within few years after, did utterly overthrow their City and Temple, the forge of all superstition, because they would not before, make an end of their levitical Ceremonies. Therefore these Elders being deceived through overmuch love they bore to their nation, counseled Paul hereunto, and Paul over easily yielded unto them, who aught rather to have used the liberty which he showed before in Titus' cause, against Peter, Galath. ij. Therefore they are greatly deceived, which by this Example, go about to defend them, which think all things must be done, to win men's favour by. We know this thing aught to have place in such matters as are not derogatory to the confession and liberty of Christ. But where these things come in hazard, we must not serve one nails breadth from the way of truth. Wherefore the error of most singular and holy men must not be taken for any Example, but must rather 'cause us to be the warier, that we be not led awry by like error.  
Furthermore, in the last part, they prevent that which might be objected, touching the Gentiles. For Paul's example seemed to prejudice them, and to maintain their opinion that went about to bring in Circumcision and other Ceremonies, among the Gentiles. This therefore they deny, saying: Touching the Gentiles which believe, we have written heretofore, exempting them from all observing of laws Ceremonial, so they abstain from things that are plain profane, and in the using of their liberty, forget not Charity, and pollute not themself with the fellowship of Idols, and Whoredom, and offend no man with the unseasonable eating of strangled, or blood, which is a thing both easy and profitable for them to abstain from. Read the fifteenth of the Acts touching these points.  
Hear throughout all this doing appeareth the obstinacy of the jews, and how small prerogative the dignity of this world hath in matters of religion, seeing no where was found greater infirmity and weakness of Faith in the Apostles time, than in the Church at jerusalem, which might justly glory, both in notableness of City, and in Chrystes sermons, and in the first fruits and springth of the Gospel. We are also taught, how greatly those superstitious teachers of Ceremonies hinder the Gospel, which nourish the weak in faith with the long retaining of them, and with their bearing pull back the more feruenter sort of Ministers. Let us therefore cast away such weak shores and props of this doubtful & wavering flesh, and hold fast the verity of faith, and being mindful of Christian liberty, let us constantly magnify the Author thereof, which is the only begotten son of God, jesus christ our Lord and Saviour, to whom be praise, honour, power, and glory, for ever. Amen.   

The. Cxl. Homely.  THAN the next day Paul took the men, and purified himself with them, and entered into the Temple, declaring that he observed the days of the purification, until that an offering should be offered for every one of them. And when the seven days were now almost ended, the jews which were of Asia, when they saw him in the Temple, moved all the people, and laid hands on him, crying: Men of Israel, help. This is the man that teacheth all men every where against the people and the Law, and this place. He hath also brought Greeks into the Temple, and hath polluted this holy place. For they had seen with him one in the City, Prophimus an Ephesian, whom they supposed that Paul had brought into the Temple. And all the City was moved, and the people swarmed together. And they took Paul, and drew him out of the Temple, and forthwith the doors were shut. As they were about to kill him, tidings came unto the high Captain of the Soldiers that all Jerusalem was moved. Which immediately took Soldiers and undercaptains, and ran down unto them. When they saw the undercaptain and the Soldiers, they left smyting of Paul. 
Because Paul the Apostle was evil spoken of among those of jerusalem for his doctrine about the Law, as though he had simply and absolutely condemned it, with the precepts and Ceremonies thereof, as a thing of itself evil and nought: the Elders of the Congregation counseled him how he should clear himself of all such suspicion. And verily it is a thing worthy of praise in them, that they are so careful for such a man's good name, but yet to be disliked, that they give such council as repugneth with the plain profession of faith and christian liberty. For this teacheth us, that the Ceremonies of the law and Levitical worshipping, are by christ abrogated, and that therefore henceforth there is no more use of them in religion. For why should they be accounted after Christ's coming among those things that appertain to the honour of God, seeing that God in time past would not be worshipped by them, but ordained them for figures of things to come, & of the redemption which he had promised? The holy Ghost setteth out this example, neither for us to follow, neither to diminish the authority either of Paul, or the Elders, and chiefly of james, but for that we should learn to suspect the wisdom of the flesh, in matters of salvation and religion, & not to serve one nails bredthe, from the word of God. This shall the whole success of the matter more fully declare, which now forthwith we shall chiefly consider.  
Paul obeyeth the counsel of the Elders, having no small occasion, to have expostulated with them, 
Paul taketh on him the vow of a Nazarite.  that they had so long born with manifest errors and superstition. Yet he modestly and friendly yieldeth unto them as well for that he would not seem wayward and obstinate, as also for that he thought hereby to have occasion with more freedom to teach the jews. Wherefore he goeth into the Temple with those four men that had the vow on them, declareth openly the time when they would be purified, and procureth to have a sacrifice offered for every one of them. Now who seethe not here a manifest error? why doth he not, as he had before time done, when he would bear never so little the dissimulation of Peter? Why had he no consideration of the Gentiles, which might be marvelously offended at this his doing? Thinketh he there were no false brethren at jerusalem, which would privily espy out the liberty of the Christians? Therefore this example teacheth us how greatly men err in Religion, when they take the wisdom of the flesh over hastily to council. For Paul being deceived hereby, recedeth from his former simplicity, and layeth a stumbling block in the way of those Gentiles which believed, and yet prevaileth never the more amongst the jews. For they who are not moved with the authority of God's word, a man shall in vain go about to move them with lenity and council of the flesh. Therefore it is the safest way for us to acknowledge that all matters in Religion appertain unto god alone, and that we have no authority over them. Thus shall it come to pass, that we shall take nothing upon us therein, but shall follow the word of God only, which he hath appointed to be both a rule unto us of faith and religion, and also of our whole life. Look Numer. 15. Deut. 4. and 12. Chapters.  

The success of man's council is unhappy.  But let us at length see, what was the end of this fact and council. It seemeth at the beginning, that this business would well succeed, because for seven days together there appeared no danger. But lo, when Paul thought the end was at hand, and himself in safety, troubles rise on every side, so as he is in such peril of his life, as he was never before in the like. For through the importunacy and naughtiness of a few of people, the whole City was in an uproar, and Paul being apprehended by certain seditious people, had undoubtedly perished, if the Captain had not been moved by the singular council of God, to come and rescue him out of the hands of such a raging sort. But let us peruse every thing in order, that we may receive the more instruction thereby.  

The jews are the authors of disturbance.  First it is declared that the jews which came out of Asia were the authors of all this tragedy. These are the same which we see many times before burned in hatred against Paul, following and pursuing him into every City. For he never suffered any persecution, but it was raised by these men. In these people may be seen the incurable blindness of that Nation, which Paul himself bewaileth in the first Epistle to the Thessalonians, the second Chapter, which at length was grievously punished by the just judgement of God. In the mean season mark how painful and bold hatred of the truth maketh men to be. For these fellows follow Paul into all places, and stir up sedition in a strange City, which they well known, could not be done without evident danger. But would God we had not in our days the like examples every where.  
Moreover having opportunity thereunto, 
2 Sedition is raised.  they move and set all the people a running, as it were to the quenching of some great fire newly begun. For they lay hands on Paul, and cry: Ye men of Israel, help. etc. What needed any help or secure against him, that went about neither secret sedition, nor plain force against any man? You see therefore who they are that commonly be the authors of sedition. This fault most times is laid to the Ministers charge, as we see every where. But if we weigh the matter well, we shall see none other are the begynners' hereof, but those that hate the Ministers, and be their enemies. For whereas they can not away with the light of truth, if they can by none other means, they will extinguish and put away the same with public tuine, as Catiline once said. Refer hereunto that that is said in the 14.16.17.18. and 19 Chapters.  
But because they would not seem to make such a do without some cause they intermeddle with their seditious clamours, 
3 The articles & points whereof Paul is accused.  certain accusations. And first they accuse his doctrine, as a thing prejudicial to the people of God, to the Law, and to the Temple. This they seem to gather hereof, because Paul to bridle the vain affiance in the fathers, which his Country men had, declared that the true Israelites were not born of the flesh, but of the spirit, and that all they were not by and by to be accounted for the people of God, which were born of Abraham, after the flesh, except they believed in Christ, after the example of Abraham. Also, because in reasoning of the true use of the law, he taught that justification was not to be attributed thereunto, as we saw in the Sermon before going, and for that he said the levitical laws were abolished, by the coming of Christ, and by the merit of his death. And lest their accusation might seem to consist but in bore words only, they complain them also of a fact by Paul newly committed, namely that he had brought Gentiles into the Temple, and by mean thereof, had polluted that holy place. But this was a most false and slanderous reproach, yet found it credit with all men, because they had seen one Trophimus an Ephesian in the City among Paul's companions. Thus they suspect that he had brought him into the Church. Again this place teacheth us, what things are commonly laid to the Ministers charge, even that they wickedly sin against the elect people of God, that they impudently condemn the laws and traditions of the Church, and that they are the subverters of the Church, and of all ancient religion. Thus we read christ was accused. And even the same did the enemies of truth, lay unto Stephen's charge. And the very same do certain people in these days object against us also: who are moved no whit, neither with the respect of God's Church, nor with the authority of God's Law, nor yet with any care or desire of true Religion. Yet such is the hap of truth, that none is more impudently and effectuously slandered, than her Ministers. For where they are envied of the world, and condemned aforehand in all men's judgements, most men easily admit and receive any thing against them, and no man is ashamed of his lightness in so doing. But let us patiently be●re that which we know not only the Prophets and Apostles suffered, but even the son of God also.  

4 Paul is in hazard of his life.  Moreover being not contented to have apprehended the man, & to load him with false accusations, they use plain force against him. For they draw him out of the Temple, they lay upon him and beat him without ceasing, yea they go about in shameful wise to kill him, yet first shutting the Church gates, because they would have the Temple by no means polluted. Which example teacheth us, how far impiety, and hatred of God's word proceedeth. For although it lieth long hidden, yet when occasion serveth, it will burst forth, and it thirsteth for nothing, but the blood of the Ministers, which only is that thing, that assuageth and satisfieth them. The examples hereof are more abundant every where than need any long declaration. First and foremost mark I pray you, the singular sanctimony of these men, which will seem to fight for God and his religion. For they have great care, that they pollute not the Church with blood, and therefore they shut the doors. But in the mean while they fear not to imbrue their hands and themselves in innocent blood. Such like things as these christ upbraideth them with in the Gospel, where he saith they strain at a Gnat, and swallow down a Camel. So the Priests would not go into the judgement hall, because they would not profane their Feast day, but they could deliver an Innocent unto pilate, and with all manner of unrighteousness and importunacy require his blood. But how this hypocrisy and dissimulation pleased God, appeareth hereby, that not many years after he caused the Romans to destroy those bloody hypocrites, with their Temple and ungracious city.  

God sendeth one to deliver Paul.  Howbeit God ●ayleth not his Apostle, being in this danger, who when he thought he was utterly cast off, sent him a deliverer and revenger, which he never hoped or looked for. For the Captain moved with the clamour of the Commons, and with the rumour of a sedition, was strait way at hand with a garrison of soldiers and taketh Paul out of the hands of these harebrayned Commons. And here he played the part of a good Magistrate, which thing those men have a slender consideration of, that suffer harmless people to be oppressed with the violence of desperate people. Here haste thou to consider the truth and fatherly care of God, which always preserveth those that be his, although somewhiles he seemeth little to regard them. And it is no great matter for him to deliver them, forasmuch as he is able to bring it to pass, even by those which are strangers from the faith and religion. For in this place Paul is defended by the Roman soldiers. And it appeareth that jeremy in time paste was preserved by Nabuzardes, 
jere. 39 and .40.  the public enemy of God's people. Many like examples might be brought, the end of all which is, that we should not despair in time of the cross and tribulation, nor fly to unlawful means of remedy, but put all our care and trust in God, and wait for his help and succour, which Paul at this time findeth to be most effectual and ready. For the seditious, whom neither fear of God, nor shame of man could stay or hold back, assoon as they espied the Captain and Soldiers, held their hands, and ceased smiting of Paul. This is the property of all the wicked, that they are more stayed with the fear of men, than of God, and therefore the Magistrate or officer is necessary to bridle and keep under such unruly fellows. Let us therefore live within the fear of God, and direct all our doings after his holy will, who is able not only to deliver us out of the hands of the wicked, but also from the jaws of Hell and death, through his son jesus christ our Lord, to whom be blessings, honour, power and glory, now and ever. Amen.   

The. Cxlj. Homely.  THen the Captain came near, and took him, and commanded him to be bound with two chains, and demanded what he was, and what he had done. And some cried one thing, some another among the people. And when he could not know the certainty for the rage, he commanded him to be carried into the Castle. And when he came unto a stair, it fortuned that he was born of the Soldiers for the violence of the people. For the multitude of the people followed after▪ crying, away with him. And when Paul began to be carried into the Castle, he said unto the high Captain. May I speak unto thee? Which said: Canst thou speak Greek? Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men, that were murderers? But Paul said: I am a man which am a jew of Tharsus, a City in Cicill, a Citizen of no vile City. I beseech thee suffer me to speak unto the people. And when he had given him licence, Paul stood on the steps, and beckoned with his hand unto the people: and when there was made a great silence, he spoke unto them in the Hebrew tongue, saying. 
WHere David a man after Gods own mind saith: Many are the tribulations of the just, and the Lord delivereth them out of all. The same appeareth in this History to be most truly said. For we have here how Paul was taken by the furious multitude of the jews, how he was buffeted and beaten, how he was like to be killed among them, which burning in cankered hatred against him, thyrsted for nothing so much as his blood. But lo, on the sudden God raiseth up for him a defender, and delivereth his Apostle by those which were strangers from the faith and religion of God. But where we have in the last Sermon entreated of the use and end hereof, we will now examine the history of his delivery, which Luke most exactly describeth, with all the circumstances thereof.  
First he declareth what the Captain of the soldiers did. 
Paul is bond in chains.  He first of all taketh Paul out of their raging hands, and commandeth to bind him with two chains, this doth he not of any head, or overcome with hastiness of anger, because all his doing declareth manifest tokens of a moderate meaning. But he doth it partly for that he thought he was some evil man, seeing every body so earnestly set against him, and partly for that he perceived he could pacify the furious people no way more commodiously, than by making them believe, that he should shortly be punished, according to his deserts. In the mean season being mindful of his duty, he diligently inquireth what he is, and what he had done. For this is the duty of a Magistrate, to do nothing rashly, or upon head. For if he have once injuried him, whom he aught to have defended, then is there no excuse left for him. Therefore Moses commandeth the judges to hear both the small and the great, yea and to search out the circumstances of all matters, that they offend not, either through ignorance, or blind affection of the flesh. In the mean while we have here diligently to consider the manner of this delivery. Paul is delivered out of the present peril of his life, which the jews put him in, yet is he bound with two chains, as though he were some grievous malefactor. Howbeit God had been able at once to have set him clean at liberty: which thing because he doth not, it is certain that these chains were for Paul's commodity, and that his captivity served the more to set out Chrystes kingdom. And this is always Gods continual custom, using in this sort to moderate his benefits, specially when he perceiveth we have need to be kept under and bridled. This we find true many times in sickness, and in other tribulations, wherein it becometh us patiently to suffer whatsoever God sendeth, forasmuch as both his will is good, and we can not be exempt or secluded from the care and protection of his divine providence by any adversity.  
But what do the people in the mean season? First they fill the ears of all men with uncertain and confused noise, 
A description of sedition.  so that nothing could be certainly known or perceived, which is a thing commonly used in seditions, as hath been said in the xix Chapter. Next, when the Captain had commanded him to be bound, and to be brought into the Castle, meaning there to hear the matter, they all follow most impudently after, and press upon him with such violence, that the soldiers are fain to carry him on their arms and necks, for fear the Rebels might do him some harm. At length they agreed all in this, that they would have him put to death and made out of the way. In which things, as Luke setteth out to us a lively image of sedition: so he teacheth us, that none are more grievous enemies of the truth and of the godly, than such as colour their enterprises with a zeal of godliness. 
Hypocrites are more cruel than the Soldiers.  For here a man may see both more equity & humanity in the barbarous soldiers, than in the jews, which would seem to fight for the Temple and for their religion. For they would have killed him without hearing his cause, whom the Captain made diligent inquiry of. They trouble & disturb all thing with shouting and crying, where the Captain doth all thing peaceably and in quiet. These men impudently tread on him, whom the soldiers vouchsafe to carry on their shoulders. What needeth many words? they would neither have the truth inquired, nor the cause tried, but would have him forthwith made out of the way, to feed their wicked eyes with the sight of an Innocentes blood. We read how the like fallen out in Chrystes passion. For there was more equity in pilate and Herode, than in the Priests, and Scribes. And the Priests scorned him hanging on the cross, whom the barbarous Soldiers testified to be an Innocent, because of the wonders that they saw. There want not examples in these days, considering it appeareth, that many because of their confession of the truth, are more justly and gently entreated of Turks, than of the bishops and Monks, which will seem to be inflamed with the zeal of godliness. But this is the lively portraiture of the devil cruelly raging under the cloak of godliness. We are taught by these examples, that they are not to be excused which wrong the faithful of christ, under a pretence of such a zeal. For this christ prophesied long ago should come to pass. And it is evident that Paul burned in the zeal of the jews law when he persecuted the Church. But for this cause he confesseth himself to be the chiefest and greatest sinner of all other. 
Timo. 1.  For God will not have us led with our own zeal, but requireth of us knowledge, that when we have learned to understand his word, we should do that he prescribeth and commandeth. Look the xu chapter of Numbers.  
But let us return unto Paul, and see what he doth, being compassed about with so many dangers. Luke reporteth one thing of him, whereby we may judge both of his invincible steadynesse of faith, and of his courageous mind. For in that fury and rage of the people, and confused clamour and shouting, he meditateth an excuse, 
Paul meditateth how to rxcuse himself.  partly for that he was very desirous of his Countreymens' utility, and would fain have brought them unto good, and partly for that he would free Chrystes quarrel of all suspicion, being appointed a Minister thereof. And this example of Paul is to be followed of all Ministers in their private dangers, diligently to seek both the salvation of others, and the glory of christ. But it all be good to consider diligently all the parts of this business. First, he rusheth not out after any rash sort to speak, as seditious people use to do, but asketh leave first of the Captain after a modest and reverent wise. And he setteth him not light, because he was a soldier, but rather worshippeth him because of his authority & office. By which example both the Popes and Anabaptistes are confuted, whereof the one simply condemn all Magistrates, & the other set them to kiss their feet, yea they wickedly set their feet upon them. Moreover the Captain, 
See josephus in the ij. book, and ij. chapter of the jews wars.  although he suppose him to be a murderer, answereth him friendly, & demandeth whether he be not that Egyptian, which not many days before had raised up the people to rebel, & with his scattered complices rob men in every place as they went. For it was meet that they which would not embrace the true Messiah, should be deluded by deceivers, as we have elsewhere showed. The example of the captain teacheth us to deal courteously with captives. For where the end of imprisonment, is to bridle & keep under malefactors, for fear of doing hurt, & for an example unto others, it were discourtesy and unjust to pass these bounds by cruelty against him, whom we aught rather for humanity's sake to have pity of. Again we see in the captains demand what horrible crimes God suffereth his servants to be suspected & charged with, 
Psa 34.  and yet useth he to deliver them out of all. Wherefore there is no cause why they should dismay us, but rather that we should follow Paul, who being nothing offended with this unseemly demand, declareth modestly and friendly what he is, and by reason of his modesty (God so disposing the matter) obtaineth leave of the Captain to say his mind. But if a man would compare this Captain with the Monks of our days, and the Inquisitors of Heresy, which cause the tongues of Martyrs to be pulled out, because they shall not speak to the people, as they go to execution, it shall easily appear, how much more wicked and cruel they be, than he was. But assoon as Paul had got leave of the Captain to speak, straight way he beckoned with his hand to the people, and obtaineth silence of them also, and maketh a diligent Oration to them out of hand, which was no small token of a ready mind and wit.  
Hear is to be considered both the power and truth of God. His power appeareth in this, that he was in a moment able to calm and pacify the minds of the raging people, to give ear unto him, whose death even now they so desired. Of his truth this is a manifest argument, that he is not amazed with all that shouting and buffeting, but hath his wits and utterance at will, to declare his cause boldly and artificially before his most cruel enemies. Thus is that saying of christ fulfilled: Even in the same hour shall it be given unto you what to speak. 
Math. 10. Mark. 13.  etc. Compare with our Paul being in chains, Cicero the father of the Roman eloquence, 
A comparison between Paul and Cicero.  and thou shalt perceive how much the spirit of christ passeth all industry of man's wit, and long exercise of pleating. For he long agone being brought in his Litter into the Hall, to pleat Milo his cause, when he saw Pompey's guard and harness glittering in every place of the hall, could scarce for fear once open his mouth to speak. But Paul being bond in chains, and feeling the ache of his late bobs and buffets, among the weapons and armour of the soldiers, the Captain standing by, pleateth for his life with constant mind and mouth, being encouraged with the spirit of christ, which he promised to his elect to be their Advocate and comforter. Let us likewise be emboldened with the meditation of the same, that we may without fear pleat the cause of salvation and faith, before this world: for he in whom we have believed, will not leave us destitute, neither of his spirit nor favour, which is our Lord and saviour jesus christ, to whom be praise, honour power and glory, for ever. Amen.    

The xxij Chapter upon the Acts of the Apostles.  

The. Cxlij. Homely.  MEn, brethren, and Fathers, hear ye mine answer which I make now unto you. When they hard that he spoke in the Hebrew tongue to them, they kept the more silence. And he saith: I am verily a man which am a jew, born in Tharsus a City in Cycil, nevertheless yet brought up in this City, at the feet of Gamaliel, and informed diligently in the law of the Fathers, and was fervent minded to Godward, as ye all are this same day: and I persecuted this way unto the death, binding and delivering into prison both men and women, as the chief Priest doth bear me witness, and all the state of the Elders: of whom also I received Letters unto the brethren, and went to Damascus to bring them which were there bond to jerusalem for to be punished. 
ALthough our Saviour jesus Christ would have his Disciples to be patient in bearing slanders and reproaches. Yet that letteth not but they may both openly and boldly protest, and defend their innocency. Yea many times necessity constraineth them so to do, lest by their means, Christ and the Christian faith be evil reported. This doth Paul therefore in this place prudently consider. We herded how the jews accused him for a common enemy of god's people, of his law and his Temple. Besides this, the Captain suspected he was an Egyptian, and Captain of a many of cut throats, that lately had made an Insurrection. All which things seeing they were as well prejudicial to Paul, as unto Christian religion and truth, therefore he passeth them not over without regard, nor holdeth not his peace like a block, but applieth himself busily to get licence of the Captain to make his purgation: which when he had obtained, he useth all the helps possible to help & relieve his cause. For he maketh a diligent and long discourse of all the things that he had done, so that all the people might understand his doing, lest he might seem to have done any thing of lightness of head, or of rashness and boldness. It shall be profitable, to hearken diligently unto the Apostle, pleating in his chains, and to consider all the parts of his oration.  
First, he comprehendeth his beginning and proposition in few words. For he calleth them brethren and fathers, 
The beginning and proposition.  wherein he goeth about to get their good will. It maketh also for the same purpose, that he useth the Hebrew tongue, wherein he knew they greatly delighted. Then he promises to excuse himself, that they might understand he was guiltless. But his modesty is very worthy to be considered, in that he doth vouchsafe to call them that were so many ways his professed enemies, and had so injuried him, brethren, and fathers. For he doth it not either of flattery or fear, but partly for that he was of the same nation, and partly, for that he hoped in so great a multitude, there would some be found that were good, or which would be converted and wone by the doctrine of the word. Therefore they are reproved by this example of Paul, that condemn the lawful and received styles of honour, which the Apostle otherwheres commandeth us to use, where he biddeth us to go one before an other in honour. Although we allow God such, as through peevish flattery exceed all measure, while they go not about so much to honour others, as to profit themselves. In the mean season we are taught our duty, that for a fewes sake, which have done us injury, we should not condemn the whole nation. For what more grievous injuries can be devised, than those which the jews did unto Paul? Yet he loveth them, & reverently speaketh to them. He wisheth their health and salvation, & would have redeemed it with the loss of his own. Yea being yet sore of the late stripes & blows that they had given him, & being in bands, he taketh them for his brethren & fathers. Let them well try themselves after this rule, who being blinded with hasty anger, & for a trifling injury done by some rascal parson, use to burden whole nations with slanders, & wish all evil to them, whereas it is not lawful for a christian man, to revenge him of his enemy. What madness is it therefore, to charge a whole country or nation for the naughtiness of one person? But let us return unto Paul, 
The Narration.  who after he had premised this brief beginning, cometh to the discourse of his doings, not like a vaunter to boast of his virtues, but because it was so requisite to his matter. For first beginning with his nativity, he putteth that wrongful suspicion out of the captains head, that thought he was a captain of hopelosts. Then he maketh answer to the jews, who partly were offended at the alteration of their old religion & partly took in ill part, his preaching the gospel among the Gentiles. The sum & end of his whole narration, is to declare, that he had done nothing of his own head or authority, but all thing, according to gods commandment & calling. Howbeit he so proceedeth in his narration, that he answereth all such objections of ignorance, contempt of religion or lightness, as might be made against him for professing the faith of Christ, & taking upon him the office of an Apostle. All which things we shall consider in order.  

Paul changed not his religion of ignorance.  First there are some which of ignorance, & want of understanding, are of no constancy in religion, while for lack of knowledge, they are carried about with every blast of doctrine. Therefore, jest he should be thought to be any of this numbered, he beginneth with his bringing up and education. I was (says he) brought up in this city, at the fere of Gamaliel, & was diligently informed in the law of the fathers. It is not without a cause that he maketh mention both of the city of jerusalem, & of his teacher, for in this city was the most famous university of all that nation, & his master among the lawyers and doctors, was of greatest authority, as we have already herd, ch. u Therefore it could not be, that he that had been brought up from his childhood in that city, in the middle of their sacrifices, & under such a man, could be rude and ignorant in the scriptures & religion. Moreover, Paul's example serveth trimly for all our instructions, who having to entreat of faith & religion, first of all putteth away suspicion of ignorance & unskilfulness, hereby teaching us, that no man aught to be ignorant in religion, & that their opinion is not to be allowed, which affirm it is enough only to believe, and will not suffer any diligent examination to be used in matters of religion. For God will have us to be instructed from our infancy, as may be seen. Ex. 14. De. 6. Ps. 78. And Abraham is praised for no cause so much, 
Gene. 18  as that he was so diligent in bringing up his family, in the knowledge of God's religion. Here have parents what to observe, who unless they infuse religion into the tender minds of their children, shall never have them tractable in their age. For that we prove by experience in graffs, horses, dogs, and other beasts, the same we find in the education of children. But O great sloth & ungodliness of us, which take such great pains in training of hounds, and breaking of horses, and care so little how unruly and untoward our children grow. Furthermore, it is a great token of modesty and love in Paul, that he would make such reverend mention of Gamaliel his master, whom yet he known did err in many points, and through whose teaching, he learned that preposterous zeal of the law. Yet he acknowledgeth himself beholding to him, for as much as under him, he had at lest, learned good literature. Then how much more bond are we, unto such masters, as beside learning, teach us godliness, and the track of true salvation? Hereunto refer the commandment of God in the tables, touching the honouring of our parents.  
But to persist in the narration of Paul, there are again other some, 
Paul changed not his religion of wicked contempt.  which of a certain wicked contempt, pass unto other religions, persuading themselves that men may be saved, under any religion. These men, while they seem to allow all religions, they plainly overthrow all religion, and imagine that God is some foolish ambitious body, delighted with divers kinds of players. Therefore lest any might think Paul to be one of this sort, he saith, that he was zealous and fervent in the jews ancient religion. I was fervent minded to Godward, as you are all this day. Otherwheres he saith, he profited therein above all his fellows. Which example teacheth us, that a zeal is requisite in religion. For although Paul grievously offended in his zeal, yet is he not by and by to be condemned. For God requireth us wholly, for as much as he will be worshipped of us, with all our heart, with all our soul, & with all our strength. Therefore they are not to be allowed, which think it a foolish thing, to contend with other in religion. As though it were lawful to halt on both sides, and every day to change religion, as we use to change money. But these men be such as God threateneth he will spew out of his mouth, 
Apoca. 3  because of their cowardly coldness.  
Thirdly there are other, who being of nature inclined to novelties, 
Paul altered not his religion of lightness and inconstancy.  upon every occasion, of never so small a gain, are contented to be persuaded to any thing, or else will receive the same without any persuasion. Which as they are a filthy and dishonest kind of people, so Paul showeth himself to be far divers from them, saying: I persecuted this way unto the death▪ binding and putting into prison all, both men & women. And not contented to have put them in gail, which in this City professed not Christ, I went with letters of the Elders as far as Damascus, to trouble them also that believed there. And of this his doing, he calleth the Bishop and Elders to witness, lest any man should doubt of it. Hereby he declareth that such a fervent zeal, could not be altered suddenly, without some working of God, so that he was called of God, and constrained to embrace the faith of Christ, as in the things following more manifestly I will declare. This example of Paul teacheth us, that in religion we must chiefly beware we seek not our own advantage, by taking the affections of the flesh to counsel. For they that so do, are carried about with every wind, and although they sometime take hold of true religion, yet they by and by fall from the same again, assoon as they perceive it agreeth not with their desires. Let us therefore cast away the blind desires of the world and the flesh, and hearken to the voice of God, which we must follow, and embrace christ, that being builded upon him, we may stand fast against all tempests and storms, and so grow in him, that hereafter we may reign with him in Heaven, to whom be praise, honour, power and glory, for ever. Amen.   

The. Cxliij. Homely.  AND it fortuned that as I made my journey and came nigh unto Damascus, about noon, suddenly there shone from Heaven a great light round about me, and I fell unto the earth, and hard a voice saying unto me: Saul, Saul, why per●ecutest thou me? And I answered, what art thou Lord? And he said unto me, I am jesus of Nazareth whom thou persecutest. And they that were with me saw verily a light, and were afraid, but they herded not the voice of him that spoke with me. And I said, what shall I do Lord? And the Lord said to me: Arise, and go into Damascus, and there it shall be told thee of all things, which are appointed for thee to do. And when I saw nothing for the brightness of that light, I was led by the hand of them that were with me, and came into Damascus. 
THe Apostle Paul speaking in chains before the jews, maketh a diligent report of the things by him done, not to the intent that of vainglory and ambition he meant to vaunt him of his virtues, but to put away wrongful suspicions, and to make all men know that he took him not to the Religion of christ rashly and of his own head, but by God's calling and appointment, and so preached the same unto the Gentiles. And to this end aught all those things chiefly to be referred, which he yesterday spoke touching his bringing up, profiting in the discipline of the law, of his zeal in Religion, and persecuting of Chrystes Church. For hereby every man might easily perceive, that so fervent and earnest a defender of the law, and enemy of Christian religion could not so suddenly be altered but by God's power and working. This thing he here proveth now more evidently, where he declareth the story of his conversion, with all the circumstances in order, which story, because it is otherwheres at large entreted, we will touch but such things only as make for the state of this present cause, with a few other things, the rehearsal whereof shall not be superfluous, and which to consider oftentimes, shall be very profitable for us.  

Alteration of religion, is to be excused by the word of god alone.  The first thing here to be observed, is that Paul excuseth his leaving the jews religion for Christ's, by this one argument, that God was the author and Counsellor of him thereto. Whereupon we gather, that they aught not to be reprehended, which at God's calling, forsake their old superstitions, and embrace true religion, forasmuch as it is evident, that God commandeth nothing but that that is just and wholesome, and we own him obedience without delay. For unless we thus think, we can not excuse neither Paul, nor the Apostles, of lightness and inconstancy, who all following the son of God, changed that religion, that they had been born and brought up in. These things teach us, how unjustly we are accused of our adversaries, for forsaking the romish Church, seeing we may answer them even as Paul here answered the jews, namely, that we have done nothing of our own head, but have altered our religion, according to the appointment and commandment of Christ. For although Christ used not the same mean and way with us, that he did with Paul, yet we have herded his voice sounding in his word, and have followed him. He crieth: Come unto me all th●t travel and be heavy laden, 
Math. 11  and I will refresh you. If any man thirst, let him come unto me, and drink. I am the light of the world, he that followeth me, walketh not in darkness. 
john. 7. john. 8. john. 10  I am the door, if any ●nter in by me, he shall be safe, and go in and out, and find pasture. He that entereth not in by the door, but climbeth up some other way, is a thief and a murderer. Again: I am the way, the light▪ and the truth. No man cometh to the father, but by me. 
john. 14  Hereunto belong the sayings of the Apostles, which being inspired with the spirit of Christ, affirm with one accord, that in him only, salvation is to be had and found. What wise man therefore will blame us, which following the lively voice of Christ, have left the romish sea, which hath showed unto us infinite ways of salvation beside him, yea which with her traditions hath brought us in doubt of our salvation? How much more are they to be reprehended, which wickedly despise Christ, calling us aloud unto him, with his arms spread abroad, being like to those obstinate and unthankful people, of whom he complaineth in Esay the Prophet. And if any man reject our excuse, verily he sufficiently declareth, that he is led with the wicked spirit of the jews, who disdained to hear Paul, defending himself with the same reason.  
Secondarily, here appeareth the marvelous power of Christ, 
The power of Christ in subduing of his enemies.  and the means that he was wont to use, in subduing of his enemies: where three things are to be considered. The first is, how he suffereth Paul to approach near unto Damascus, before he declare any sign of his wrath & judgement. And there is no doubt, but having the City in his sight, which he thought was a Sanctuary for the faithful, he was altogether inflamed with fury, the godly in the city miserably trembling in the mean while, for fear, to whose ears the fame of this Wolf that hied him so fast, was comen afore. But even as he was ready to set mouth on his prey, the Lord was at hand. For this is God's property, to wink at many things in the wicked, and for a time to bear with their attempts, that while he chastiseth those that be his, a pit may be digged up for their enemies in the mean season, and so his people are the more gloriously delivered. See the Psalm. 94. Next of all, he easily and without any do, 
Psalm. 94  layeth this tyrant along, which came both stout in mind with manacing, and with public authority. For with a lightning, he utterly dismayeth him. But what is so easy unto God, as to throw lightning from heaven? And by and by this furious Euceladus and Giant falls to the ground, whom neither his company and retinue, nor the high priests letters, could defend from the wrath of Christ. And strait way, being become tame and gentle, he demandeth what mighty Champion this is, offering to be at his appoytment and obedience in all things. Besides this, he is not only made feebler in body, but also strike blind, in so much that he is feign to be led by the hand into that City by others, to the which he came to fet out the Christians. Thus God useth in wonderful wise, to disappoint and delude the enterprises of his enemies, so that they which erewhile seemed to all men invincible, and as it were to prescribe God, are laughed of all men to scorn. Examples hereof we have elsewhere declared, the end of all which is this, that we fear not the power of our enemies, but set our hope fast in God, who can so easily deliver us out of their hands.  
And to this end chiefly serve (which is the third point of this treatise) the words of Christ, saying: Saul, Saul, why persecutest thou me? Again, I am jesus of Nazareth whom thou persecutest. For by these words he plainly testifieth, that whatsoever had hitherto been done against his faithful people, was done unto him. For there is such a conjunction betwixt Christ and us, as useth to be between the head and the members. Who would have thought, that Christ had had any regard of his church, when Steven was so unworthily stoned to death. Or when Saul burst open the doors, and carried both men and women to prison? But yet Christ did not only see these things, and was sorry for the calamity of his people, but was so affected, as though he had been beaten and carried to prison himself. Hereunto beelongeth that which he saith in the Prophet: 
Zacha. 2  He that toucheth you, toucheth the apple of mine eye. These things as they serve for the consolation of the godly: so ought they to fear all those which think it but a light matter, to persecute the members of Christ, either for their faith or religion, or else to injury them, or oppress them, by usury, or other unjust means. For he heareth the cry of his servants, and showeth himself a mighty revenger. In the mean season, Christ's example teacheth us what a compassion and affection aught also to be amongst us, which glory in Christ our head, and do profess to be members all of one body. 
1. Cor. 12 Rom. 12  Let us therefore rejoice with them that rejoice, and lament with them that lament.  

An example of true conversion.  Last of all, here is set forth unto us a notable example of true conversion, all the circumstances whereof it shallbe very profitable to consider. And first Paul himself is to be considered, who before he was converted, was like such a wolf as jacob the Patriarch forshewed of. For burning altogether in rage, he goeth on to wurrie and scatter abroad Christ's sheepfold, not once thinking all the mean while of his own conversion unto Christ. Therefore he rusheth in furious wise into his own destruction, & undoubtedly had perished, if the Lord reaching his hand from heaven, had not pulled him back. 
First, the beginning of conversion springeth of god.  Whereby we learn that the beginning of conversion springeth of god, for we be all in that state & condition that Paul was, for being of nature corrupted, we follow the blind affections of the flesh, and being bewitched with enticements of sin, we please ourselves in our sinful doing, never thinking of amendment, unless the spirit of god put us in mind thereof, for what can we herein do, 
2. Cor. 3 jere 21 〈◊〉. 5 Ph●● 2.  who of ourselves are not able once to think well? Therefore the Prophet says very well. Convert us & we shallbe converted, and Paul testifieth that God worketh in us both the will and the deed, according to his good pleasure. This part might be declared by many examples, but forasmuch as they are every where easy to be seen to all them that read the scriptures, we will be brief. And here the defenders of free will are convinced, which teach that a man may learn & repent at his own voluntary pleasure. But if the beginning of conversion proceed of ourselves, then surely some praise of merit & desert is due to our work, which cannot stand without the reproach of Christ. But if the beginning of goodness proceed from God alone, why be we so proud, & brag so much of free will, seeing there is no use thereof in that thing whereof we stand most in need, according to these men's judgement? But to let pass th●se matters let us peruse the manner of Paul's conversion, which containeth in it certain ex●ern & outward things, 
Secondly, the manner of conversion.  & certain intern & inward. The things external, are Paul's abashment with the lightning & throwing from his horse, & Christ's reproving him of his heinous sin by his word. Inwardly Christ worketh by his spirit, & bringeth down his haughty stomach. This is the solemn and common usage of God in converting of sinners, & such as the corruption of our nature of necessity requireth. For where we wallow & delight in sin, it behoveth us to be wakened with some strange plague or calamity. And to this end, god sendeth us divers chastisements, such as are sicknesses, poverty, dearth, hunger, wars, and whatsoever like adversities happen us either privately or publicly. Again, whereas our flesh never judgeth rightly of sin, it is needful that the ugliness thereof be bewrayed by the word of God, which thing Christ declareth saying of his spirit, that it reproveth the world of sin. 
john. 16  Unto these extern & outward things, God joineth secret suggestions of his spirit, whereby he twitcheth us by the ears of our conscience, & stirreth us up earnestly to think of repentance. And that god hath observed this order from the beginning of the world, he shall easily perceive in himself, that hath not utterly lost his senses. And what we have to do, 
Thirdly, the duties of convertites.  when God by such means as these allureth us, Paul's example declareth. In deed there appeareth in him some smack of carnal slothfulness, which being strike to the ground, doth not yet know his Lord But this is worthy to be commended, that when the Lord had told him what he was, by & by he demandeth, what his will is, that he should do. For this is the saying of a true & humble heart, submitting himself wholly to obey the will of God. Let us therefore follow this example, which the holy Ghost would have put in writing, to serve for our instruction. And when we are chastised, let us think we are chastised of the Lord, who requireth of us repentance. And let us do penance, not according to our own brain, or as seemeth good in our sight, but according to God's appointment which we shall learn in his word. For after this sort adversity shall serve to our amendment, and our amendment or conversion shall be acceptable unto God. But if a man would compare these things with the usage of our days, he shall easily perceive, how many ways men herein offend. For a man shall found few, which when they are chastised, will acknowledge God to be the author thereof, but the most part impute their misfortunes unto other causes. And if there be any so touched with the feeling of religion▪ that they are constrained to acknowledge the hand of God, yet is that feeling very small, and of little continuance, or else joined with superstition, whereby being deceived, they do their penance but counterfeitly, and for a little season, as God upbraideth the people of Israel by his Prophet. 
Hose. 6  And this is the chief cause of so many and so continual calamities, as are in our days, which if we redress not, let us never look for better state. The last thing in this treatise, is how Paul is sent into the City to Ananias, of whom he requireth more fully to be instructed. The causes of this precept or doing, we have declared before, where you may look for the same. 
See the Homely. 63. chap. 6.  It becometh us to follow the example of Paul, that framing ourselves according to God's calling, we turn from superstition and other sins unto God, and hung wholly upon his mouth and word, fashioning our life and conversation, according to his will. For so after we have happily ended this life, we shall be coheirs in heaven with jesus Christ, the son of the ever living God, to whom be praise, honour, power, and glory for ever. Amen.   

The. Cxliij. Homely.  ANd one Ananias a perfect man, and as pertaining to the law, having good report of all the jews, which there dwelled, came unto me and stood, and said unto me: brother Saul, receive thy light. And the same hour I received my sight, and saw him. And he said, the God of our fathers, hath ordained thee before▪ that thou shouldst know his will, and shouldst hear the voice of his mouth. For thou shalt be his witness unto all men of those things, which thou hast seen and herded. And now why tarriest thou? Arise and be baptized, and wash away thy sins, in calling on the name of the Lord 
Because all change of religion is odious, as arguing a light and inconstant mind, therefore Paul so diligently excuseth his leaving the jews religion. And first he declareth, that he behaved himself therein with great zeal, lest any should think, he were fallen away of ignorance and lack of knowledge, or of hatred of discipline, or of levity and inconstantnesse. And he beginneth the History of his vocation in such sort, as it may appear, that he was not only called by God, but also constrained. And now he addeth hereunto, how he was ordained unto the office of an Apostle, by the ministry of Ananias▪ who was appointed of God to be the interpreter of this heavenly oracle and vision. The principal use of this place, is to answer them which suspected the story of his vocation, and said, that Paul was deceived by a vain fantasy and delusion. 
The description of Ananias.   
He beginneth in commodious wise with the description of Ananias, jest any man might think he had given credit to any slender or light person of no estimation. And for because the jews would not have admitted the testimony of any that had forsaken his religion, he first and foremost commends him for a diligent observer and follower of the law, where he saith, he is a godly man according to the law. Unto this commendation, he joineth the public testimony of all the jews, dwelling at that time at Damascus. Besides this, he declareth how his sight was restored to him again, the chief use whereof it seemeth God would have to be this, that Paul might know, that Ananias was sent unto him of God. For who would accuse him of vanity, which being admonished by heavenly Oracle, yea being utterly amazed, and following such an expounder of the Oracle, had altered his religion? And Paul's example teacheth us, that of all things we must flee levity in religion, that we rashly believe not every one. For as in religion consists the sum of our salvation: so it appeareth there have been in all ages deceivers, which have laid snares to entrap the minds of the simple. And both christ and the Apostles abundantly teach us, that such should arise in the Church after them. Therefore the suggestions of the men of our days is to be lamented, which in the most clear light of the Gospel, believe every spirit, contrary to the bidding of john the Apostle: yea they take them to be the true followers of the Apostles, which with scoffery and taunts can quip the Ecclesiastical Ministers and Magistrates in secret, whereas themselves in the mean season are neither learned nor honest. Again let us mark what the true commendation of a Minister is, 
The true commendation of Ministers.  and of all that bear any public office. The first thing is godliness, ordered and directed after the law of God, that is according to God's appointment. For it is not enough only to be godly, but we must frame the same according to God's word. Otherwise it shall be a zeal without knowledge, such as the jews and Paul sometime were deceived with. Again, they must have a good testimony of them, amongst whom they devil, and also of others abroad, that the Gospel be not evil spoken of for their sake. See Paul touching this point, in the first to Timothe, the third chapter. Unto this must be joined a lawful vocation or calling, which thing if they feel not in themselves, they shall neither boldly nor profitably discharge their duty. But it is evident that the Prophets and Apostles, to whom we have given credit, were such. For they following the word of God in all thing, have not swerved one nails breadth from the same. And such was their integrity of life, that to this day the Turks and Papists reverence their name. Concerning their calling no man can doubt, seeing there are so many testimonies thereof extant in the Scriptures. Therefore they are not to be accused of vanity, that have believed them. Let us rather constantly stand by the faith which they have taught us, as the which only is sufficient to save us.  
Furthermore when Paul had described the person of Ananias, he rehearseth also by word what he said, 
Ananias Oration or talk.  because every thing therein made very much for the matter he had in hand. For both he teacheth, that God was the only author of all this business, and declareth the end wherefore he was called, and last of all exhorteth him to be baptized. Touching the first point, 
Paul is called of God.  he saith: The God of our fathers hath ordained thee before. Hereby verily was Paul so certain of his vocation, that afterward he was bold to say, 
Gala. 1  that he was ordained even from his mother's womb to preach the Gospel. He calleth him expressly the God of the fathers, to declare that he swerved not from the right worshipping of God. Howbeit as these things excuse Paul's turning from the jews religion, and prove his doctrine to be true: so they show that he was called through no desert of his, but only of the mere grace of God. For what was there in Paul, being a cruel enemy of christ, and imbrued with the blood of Steven the first Martyr, wherefore he should be called? He himself truly saith he is the greatest sinner of all others, and confesseth it was the benefit of God's mere bounty and goodness that he was made the Minister and Apostle of christ. 
1. Timo. 1.  And that we speak of Paul, is to be verified of all Ministers. For we are all of like sort, so that if God prevented us not with his goodness, we were not able to think one good thought. Hereof we have elsewhere entreated more at large.  

To what end Paul was called.  Now let us hear to what end God prepared Paul. first, to know his will. He beginneth with this, for because Ministers must herewith begin, who if they understand not the will of God themselves, can never be able to teach it to others. For although Paul was brought up of a child in the law of God, yet was he hitherto ignorant of the will of God, which was wrapped and folded up in the Law. For he thought that men were justified and saved by the Law, being utterly ignorant of Gods will, 
john. 6.  which is, that every one that seethe the son, and believeth in him that sent him, should not perish in his sins, but being justified by the merit of the son, should have life everlasting. Therefore it was necessary that this will should be revealed unto him▪ to the intent that he should not wander up and down in the shadows of the law, being uncertain of his salvation. Furthermore, where the wholesome will of God is only contained and learned in christ, Ananias by and by addeth how he should know him, saying, that Paul was ordained to the end to see that just. So he calleth christ, both for that he is himself just and faultless, and also for that he maketh all those just that believe in him. In so much that the Prophet said long agone that should be his name: 
jere. 23.  The Lord our righteousness. But where it was the work of God that Paul known christ, it is evident that none cometh to the knowledge of him, except God vouchsafe to reveal him unto him. For even by Chrystes testimony: 
Math. 11.  None seethe the son, but the father, and he to whom the father doth vouchsafe to reveal him. Whereby again it appeareth, that our salvation proceedeth of God's free mercy. Thirdly he saith, he was ordained to hear the voice of his mouth, and so should be taught of God otherwise than by his ordinary means, 
Gala. 1 & .2.  which things otherwheres Paul chiefly urgeth against them which went about to elevate and diminish the authority of his ministery. This is verily a marvelous benefit of God, and so shall it appear in deed to be, if we consider that Paul was the enemy of God, and yet God doth vouchsafe friendly and familiarly to talk with him. Let us also acknowledge the goodness of God, which doth vouchsafe every day to speak unto those whom he might of right repute as his enemies, and justly persecute them. In the mean season here are all Ministers admonished of their duty: namely, to fetch their doctrine from the mouth of God, that is to say, from the scriptures, and not to think it is lawful for them at their pleasure to charge the Church with new decrees and ordinances. See what we have said elsewhere touching this point. Last of all, he declareth the office whereunto he was called of God, saying that the will of God, the knowledge of christ and his word, was therefore declared unto him, because he should be a witness of christ, whom he had both herded and seen, unto all men. Thus it appeareth he was matched with the other Apostles, because they had none other thing enjoined them, but to bear witness of Chrystes life and death, of his doctrine and miracles, and last of all, of his resurrection and ascension. This name witness, comprehendeth in it the whole duty of an Apostle and Minister, as we declared in the first Chapter, where you may look for those observations which here for brevities sake are omitted. He maketh mention expressly of all men, to answer them which thought it an unmeet thing for him to preach the Gospel of Christ to uncircumcised people. Also here may be taken out a general doctrine, which admonisheth all such of their duties, as God hath illuminated with the knowledge of his son, and of his will. That is, to spread the same knowledge abroad every where, and to bear witness in all places of God's mercy and grace. This thing partly the rule of thankfulness requireth, that they should set forth the glory of God, who have felt of his healthful hand and mercy, and partly brotherly charity, whereby we should be as careful of others salvation, as of our own. With the which reasons, as also with the express commandment of God, it appeareth Paul was moved in such wise, that he could not intermit his duty, though the jews disdained him never so much.  
Now remaineth the last part of Ananias oration, where he exhorteth him to be baptized, that he should openly profess the name of Christ, 
3 Paul is baptized.  and be grafted into his Church, according to Christ's commandment. And this he urgeth with great gravity & weight: Why lingerest thou (says he) not for that Paul meant to defer or shifted off the matter, but to prick him forward the more earnestly, being dismayed with fear and trembling in conscience. Wherefore he addeth this saying: Arise and be baptized, and wash away thy sins in calling on the name of the Lord. Here we have to observe his manner of speaking of the Sacrament, which declareth the reason and dignity of baptism. For Ananias meaning was not, that he thought sins were washed away by water, which the Scripture every where teacheth, are cleansed & purged by the only blood of christ. But because that washing which is made by the blood of christ, is outwardly shadowed and expressed by Baptism, it cometh to pass, that by reason of such phrase of Scripture sins are said to be washed away by baptism. And because Paul should not think it a strange or hard kind of saying, he addeth thereto, by calling on the name of the Lord. For by these words he is sent unto christ, which being taken hold of, and called upon by faith, bestoweth such gifts of salvation upon us, as the sacraments use to figure and shadow out unto us. And as we must in using of the Sacraments have a respect unto christ, if we will have them to profit us: so again we are taught, that they must not be condemned nor thought superfluous by any means. For God hath ordained nothing without great consideration, whose intent is not to have his church overcharged or clogged by any means. Therefore Philip baptized the Eunuch also after he had confessed his faith. And Peter thought it good to baptize Cornelius' household, when they had received the holy ghost. Yea Paul, whom the holy ghost secretly commendeth, is here earnestly moved to receive baptism. These examples reprove the despisers of Sacraments, which while they will seem too spiritual, do wickedly set light the ordinances of God. Bu● chief we have to mark Paul to follow his example, and in Religion not to deal rashly or unconstantly, but being rightly instructed in the truth, to labour diligently to keep and hold fast the same. For so by labours and perils we shall come to the inheritance of eternal life, which God the father of mercy hath appointed us from everlasting in his son I●sus christ, to whom be praise, honour, power and glory, for ever. Amen.   

The. Cxlu. Homely.  ANd it fortuned when I was come again to Jerusalem, and prayed in the Temple, I was in a trance, and saw him saying unto me: make haste and get thee quickly out of Jerusalem, for they will not receive thy witness that thou bearest of me. And I said, Lord, they know that I prisoned and bet in every synagogue them that believed on thee. And when the blood of thy witness Steven was shed, I also stood by, and consented unto his death, and kept the raiment of them that slew him. And he said unto me, depart, for I will send thee a far hence unto the Gentiles. They gave him audience unto this word, and then lift up their voices and said: away with such a fellow from the earth. For it is not reason that he should live. 
Paul the Apostle (as hath now oftentimes been declared) goeth about in this diligent and long discourse of his doings, to put away the wrongful suspicions and reproaches wherewith his enemies burdened him. There were two things chief which incensed the minds of the people against him: namely his turning from the jews religion, unto the faith of christ: and that in preaching the Gospel of salvation unto the uncircumcised Gentiles, he seemed to match them with the jews. For by these things they gathered, that he was the very enemy of the people of God, & a profane and wicked contemner of the law and of the levitical service. To the first point he hath hitherto answered, alleging still this one thing, that he had done nothing rashly or of his own head, but all things according to God's commandment and calling: So teaching us by his example what we also have to do in altering or defending our religion. And now he proceedeth to the second point, alleging the same argument, declaring that he was called forth of God to preach unto the Gentiles, and nevertheless, yet ceased not to love his Countrymen, which thing shall most plainly appear by all the parts of that History, which he here rehearseth.  

Paul returns to jerusalem.  For first he saith, he returned to jerusalem, verily to bestow his labour upon them of whom he was born, and of whom he was brought up and instructed. For he maketh mention of this journey for none other cause, but to prove and declare that the fault was not in him, that he preached not the message of salvation unto his own nation. Furthermore we declared before out of the ninth chap. of his Epistle to the Galathians, that this journey of his was in the fourth year after he was converted. Wherefore to let pass the supputation of the time, let us consider the example of Paul, which teacheth Ministers, that although they be debtors unto all men, yet aught they to have a special care of their own country and nation. For this is the law of nature, that we be bound unto those above others, amongst whom we have been born and brought up from our childhood. This rule christ observed also, when he offered the doctrine of salvation even at the beginning to those of Nazareth, whose unkindness yet he was not ignorant of. And that that is said unto the Ministers, the same must all men observe, most to esteem their own native soil & country. Wherein it behoveth them to follow Moses, which chose rather to forsake the riches and delights of the Court, than his brethren oppressed with tyranny. Let th●m here learn their wickedness which are grown to such impudency, that they can found in their heart to sell the liberty of their country, laws and privileges, and all other things, so they may get any private gain and advantage thereby.  
But let us return unto Paul, 
Paul prayeth in the Temple.  who after he was come again into the City, went into the Temple to pray. And of the Temple he maketh mention partly, because none should say he lay lurking in a corner: & partly to put away the suspicion of polluting the Temple, which opinion he knew many had of him. What he desired in his prayer may easily be gathered out of the tenth to the Romans, where he says: he prayed oftentimes for the jews, that they might obtain salvation. And that this was the very end of his prayer we shall plainly see by the communication following, which he had with christ touching the jews. Again, Ministers are here admonished of their duty, that is, with continual prayers to help, procure an● further the salvation of the people. For as the rule of faith & charity, whereby they are bond to the flock committed unto them, commandeth the same: so necessity also requireth it, because it is evident that their labours are but in vain, unless God give the increase. This the ancient Prophets likewise saw, in whose writings are extant many prayers for the people. This must Magistrates also observe, forasmuch as they are able to do dothing without the aid and assistance of God, by whose spirit it is needful that they be ruled and led. They have also to imitate the examples of Moses, David, Solomon, Ezechias, beside infinite others.  
Now at length Paul expoundeth the Oracle, 
Paul by oracle is sent unto the Gentiles.  whereby he was commanded to go unto the Gentiles. He says he was in a trance for the more credit & authority of the oracle. And he diligently reporteth his talk with christ, both whose people must be considered. First, christ appeareth unto him, and biddeth him with speed to get him out of jerusalem, adding this reason of his commandment, because they will not receive the testimony that thou bearest of me. But if a man would consider these things with the vocation of Paul▪ it shall appear that this was no small temptation & trial of him. For he had herded that he was a choose vessel of Christ, & should be his witness unto all men. And it is no doubt but he conceived a special hope of the conversion of his own nation, whom he so greatly loved and made of. And now he heareth that all his hope was in vain. But thus God trieth the faith of his choose, when success faileth not out always according to their godly wishes and endeavours. So Moses when he began to deliver and defend his countrymen, found how they unkindly rejected him. So Helias after he had overcome and killed the Priests of Baal, and thought all thing was hush and quiet, was feared a fresh with the new menaces and cruel attempts of jezabel. Let us, being taught by these and such like examples, not give over, but keep our standing stoutly, and at length we shall not want occasion, whereby to do profitable service unto God. But let us hear Paul, which seemeth by his disputation with God to draw his head as it were out of the collar. For calling to remembrance his former state and condition, he thinketh it can not be by reason of his sudden change, that they could be moved to believe the Gospel. This is commonly seen in the scripture, that the holy men sometime seem to contend with God, not of any froward and obstinate mind, but for that they feel the faith confirmed by discussing and examining the diverse reasons of things. For the which cause God gently permitteth them so to do: who, if he should deal with us rigorously, would not once vouchsafe to speak unto us. Here is the superstition of such overthrown, as think we have need of Saints to be our intercessors, because it is not lawful for us being sinners to come in God's sight, as they say. And yet he heareth not only the prayers of those that be his servants, but also the reasons and arguments that they make, even contrary to his commandments. Yet we must beware, that we abuse not God's gentleness in contending, and so proceed unto murmuring and stubborn disobedience: but rather let us wholly submit ourselves unto God, to whom it is meet that all our reasons do yield and give place. For he will not at any time change his mind & sentence, as it were at our appointment, because his counsel endureth for ever. This Paul proveth here in this place. For the Lord urgeth his commandment, and expressly sendeth him unto the Gentiles, not promising him any success of the Gospel among them, because he will have us simply to obey him.  

Paul is disturbed in his oration.  Furthermore, as Paul would have go forward, and have declared a reason of his doctrine, the jews with furious clamours cry out upon him, yea required to have him put to death. For as soon as they herd the Gentiles were mentioned, they could keep patience nor modesty no longer. The cause of this their importunity & unreasonableness was the proud conceit & opinion they had of themselves. For where they claimed to them only the name of god's people, & leaned upon the merit of their levitical law, they thought it an heinous offence for any man to match the gentiles, which were uncircumcised, & not under the discipline of the law, with them in the state of salvation. So arrogant & proud a thing is hypocrisy & dissimulation. Thus we know the Pharisies sometime were offended with Christ, for that he preached salvation unto publicans. So now adays the doctrine of the gospel seemeth a thing intolerable to the monks & their adherents, because it showeth salvation in christ unto sinners, & teacheth that they are justified by faith only. For hereby they see their inventions, wherein they put all their trust thrown down. But let us confess the goodness of god, & not be grieved to have sinners converted unto the faith, to be partakers of salvation with us, seeing that jesus Christ the only begotten son of God, and our saviour did vouchsafe to be hanged among thieves, and there purged the sins of the whole world, to whom be praise, honour, glory and power, for ever. Amen.   

The. Cxluj. Homely.  ANd as they cried and cast off their clotheses, and threw dust into the air, the Captain commanded him to be brought into the Castle, and bad that he should be scourged, and to be examined, that he might know wherefore they cried so on him. And when they bound him with thongs, Paul said unto the Centurion that stood by him: Is it lawful for you to scourge a man that is a Roman, and uncondemned? When the Centurion herded that, he went and told the upper Captain, saying: what intendest thou to do? for this man is a Citizen of Rome. Then the upper Captain came and said to him: Tell me, art thou a Roman? He said, yea. And the Captain answered: with a great sum obtained I this freedom. And Paul said: I was free born. Then straight way departed from him they which should have examined him. And the high Captain also was afraid, after he known that he was a Roman, and because he had bound him. On the morrow, because he would have known the certainty wherefore he was accused of the jews, he loosed him from his bonds, and commanded the high priests, and all the Council to come together, and brought Paul forth, and set him before them. 
ALthough Paul the Apostle hath so answered the points of his adversaries accusation, that it might satisfy all the godly well enough, as alleging the commandment of God for all his doings: yet were the jews so little satisfied therewith, that they would vouchsafe to hear him no longer. The chief cause of this their indignation was, for that he said God had sent him unto the Gentiles. For thereby they construed that God had rejected them, as unworthy of salvation, and thought the Gentiles were preferred before them, which seemed to them a heinous matter, because the people of the jews were counted always to be Gods own children, and the Gentiles were counted for unclean people, and strangers from the kingdom of God. For this is the property of all Hypocrites, that they can not abide to have sinners to be coparteners with them in the society of salvation, as yesterday we herded. Howbeit, Luke going forward in the History begun, declareth furthermore what was done, where we have to consider every person.  
first, we have to speak of the jews, 
The importunate malice of the jews.  which with unseemly clamour require to have Paul put to death before he had ended his Oration. Which is so much the more heinous a matter, for that they desire to have their own countryman to be tormented at the pleasure of a profane & heathen soldier. Beside this they handle their matter with no arguments or colour of honesty, but with clamours, with casting away their clotheses, with throwing up of dust, and other like furious gestures and braydes, such as brainsick and mad people use. Which example teacheth us how much hatred of truth is able to do, seeing it maketh them whose minds it hath possessed, to forget all modesty, equity, and charity. For that that here was done against Paul, was done before in the presence of Pilate in Christ's cause. And there want not examples, whereby it may be proved how the wicked use the very same in these days also. Furthermore this place teacheth us what arguments commonly are made & used against the servants of christ in these days, aswell in their own quarrel, as in Chrystes. That is to say, shouting, threatening, punishments, fire, sword. etc. With these weapons they have fought even from the beginning of the world, and with the same they fight still even at this day. And this is a miserable blindness and perverseness of the world, that where in profane and worldly matters all men praise and hold with advised deliberation: in matters of religion, and the common case of eternal salvation, many men think the matter should be handled and dispatched with unreasonable noise, furious braydes, uproars and rebellion.  

Paul is commanded to be beaten with rods.  But what doth the captain in this great rage of the jews▪ first he commanded Paul to be had into the Castle, which thing was prudently done of him, because there was no more effectual mean to appease the people, than to have him out of their sight, against whom they boiled in such anger & hatred. But by & by he offendeth in unrighteousness, commanding him, of whom as yet he had no sure suspicion of any crime, after the accustomed manner to be scourged & examined. For the jews had proved nothing against him, and he had herded Paul answer to his slanders very wisely. But herein he seemeth worthy of excuse, because it was likely that he whose death all the people desired with one consent, was not faultless. But if we admit such conjectures, who I pray you then shall be innocent? who shall not be oppressed with seditious clamour? Therefore this was a grievous fault in the captain. And hereby let all that bear office and be in authority learn, that they be not over cruel or hasty in their tormenting & punishing of men. For as it is a grievous fault shamefully to torment an innocent: so it oftentimes cometh to pass, that men being overcome with pain & grief, confess they have done those things which they never thought or meant. In the mean season thou shalt mark the usage of wicked Magistrates. They are of marvelous wit and foreca● in politic matters, and therein they pass for the most part the children of light. Yet have they not true justice, but only a certain vain show of the same, wherewith being cloaked or covered, they use to handle matters in judgement after their own pleasure & commodity. Hereof we have an example also in Pilate: & many like are every where to be found in all histories. But commonly the end of these judgements is unhappy, as we shall shortly perceive hereafter. Let as many therefore as be in office, labour to fulfil justice, forasmuch as the judgements of God are committed unto them, and the Lord will one day require the blood of his servants at their hands. We are also taught by this example, what state the Saints in this world are in. They are accounted among the wicked, and judged vilest of all men, whose bodies and life every man freely scorneth and mocketh, as pleaseth him. This the prophets in times passed fouled to be true. The same Christ also found himself, upon whom the Prophet foreshowed the same should fall out. Psal. 53. Luke. 22. And his forerunner john was feign to satisfy and yield to the incestuous lust of Herode and Herodias. Therefore let it not grieve us to be counted in the number of these men, nor be offended with the unjust judgements of this world, seeing it is evident, that God will maintain and continued the remembrance of his servants, and so, that the fame of Innocentes oppressed with slanders can not long lie hidden. See Psal. 34. Luke. 12.  
But let us see Paul, whose life is here in jeopardy, 
Paul defendeth himself by the Roman laws.  doth he hold his peace like a block? no. But he runneth unto the law, and allegeth the freedom of the City of Rome, whereby he is defended and set at liberty. For assoon as the Captain herded that he was a freeman, Citizen of Rome, he commanded by and by to unbind him, and useth no torments upon him. Therefore the patience of the Saints is no cowardliness or beastly stupidity or blockishness, as many imagine. In deed they are ready to suffer any thing for Christ's sake, yet they neglect not such lawful defence, as is agreeable with faith▪ For as it is lawful to use the other creatures of God, even so is it to use the laws also, because the authority of them, dependeth chiefly upon God, by whom it is manifest that Magistrates are ordained. But alas how much more miserable is the state of the Saints in these days? For although the Captain knew that it was a matter of religion that was in hand, yet he suffereth Paul to enjoy the privileges of Rome. But in these days both laws and privileges are mute, if religion come once in question. All this we may thank the Popes of, which teach men that it is lawful to break promiss with those that are suspected of heresy. Whatsoever else may be said to this purpose, look for it in the sixth Chapter, where is described what happened to Paul at Philippi, in a like matter or case.  
At length followeth the end of the first Act of this tragedy. 
The Tribune by fear of laws, is kept under.  The Captain is afraid, not of God, but of the severity of the Roman laws. This is the manner of all the wicked, preposterously to fear men more than God. Howbeit, being desirous to amend the fault that he had made, and to understand the matter more certainly, he bringeth Paul on the morrow before the counsel▪ of whose uprightness and sanctimony, he conceived a very good hope. This Captain is of the number of those men, which now adays also, look for much goodness at Counsels: whereas it is evident these many hundredth years, they have deceived the expectation of all godly people, because they are summoned and governed by them, which make merchandise of all religion, and through whose tyranny all Christendom is oppressed. Let us consider how profitable a thing it is, severely to keep and maintain the public laws. For although Claudius Cesar, in whose reign these things were done, was a shameless beast, yet because the authority of laws stood enforce, there was some defence left for good men. But whereas laws lie trodden under foot, it is impossible for common weals long to endure. Moreover, the example of the Captain teacheth us, what remains for them which to get the good will of men, use to give hasty judgement: verily, even fear, shameful trembling, and a foul confusion of all things. Therefore whosoever bear office, let them be mindful of these things, and administer judgement with deliberation and advise. And let the godly comfort themselves, in that they see wicked persecutors may be so easily feared, with the power of Christ, to whom be praise, honour, power and glory, for ever. Amen.    

The xxiij Chapter upon the Acts of the Apostles.  

The. Cxlvij. Homely.  Paul beheld the Counsel, and said: Men and brethren I have lived in all good conscience, before God until this day. And the high priest Ananias, commanded them that stood by, to smite him on the mouth. Then said Paul unto him. God shall smite thee thou painted brickwall. Sittest thou and judgest me after the Law, and commandest me to be smitten, contrary to the Law. And they that stood by, said, revilest thou God's high priest? I witted not brethren, that he was the high priest. For it is written, thou shalt not curse the ruler of thy people. 
AS Christ our Saviour appointed Paul to be a choose and called vessel for himself: so by his Example he teacheth us all, what favour his faithful are like to find in this world, and what their duty is in suffering adversity. For assoon as Paul had once professed Christ, he found them his grievousest enemies, for whose salvation he was continually banished. verily even the jews, for whose sake he wished to be accursed. And their rage burst out so far, that they inflamed against him the Roman Captains, whom otherwise they hated worse than a toad. This is the state that all the godly are in, to prove their familiars and entierest acquaintance, most enemies unto them, whose hatred many times so burneth, that they are not ashamed to ask help of foreign enemies against their Christian brethren. But Paul's constant and fearless courage defends himself and his cause, against all the assaults of his adversaries, with the only word and commandment of God: whose Example it is fit that we also follow▪ when like adversity urgeth us. Furthermore, this is ch●e●ely 〈◊〉 be marveled at, & 〈…〉 consolation, that in all this ad● 〈◊〉 business, Paul 〈◊〉 more 〈…〉 the captain being but an heathen, & a man of war, than in the 〈…〉 of hi● 〈…〉, which claimed unto the 〈◊〉, the fame of all godliness 〈…〉. For the captain forbiddeth them to use any violence, and delivereth Paul being in hazard of his life out of their furious hands. Again, he permitteth him to allege the law for himself, and to enjoy the 〈…〉 main privileges. At length when perceived that this matter chiefly concerned religion, thinking it belonged no longer to his hearing and determination, he 〈…〉 in the profession thereof. For assembling 〈…〉 and S●●iues, he being ● Paul● out unto them to have his 〈…〉 tried and examined by law▪ And this was prudently done, and not unjustly in as much as he was an Ethnic, but as we said yesterday he is he 〈◊〉, because he hath a 〈◊〉 hope in the holiness of the counsel, than ●t de●●●ueth. This thing the sequel following abundantly declareth, which showeth how these Priests joined all kind of impudent audacity and hipocris●e together. But let us examine every 〈…〉 in order.  
Luk● beginning with Paul, 
Paul is not afraid before the counsel.  teacheth how he behaved himself in the Counsel. And first noting his countenance and gesture of body, 〈…〉 he beheld all the be●che earnestly. This was an argument of a●●resent and constant mind, wherewith it behoveth them chiefly to be armed▪ which defend the quarrel of truth lest being overcome with fear, they falsely forsake the same, and encourage the wicked e●●imies of Christ, which commonly take heart and boldness unto them, of the cowardlyne●se of the godly. In the mean season here appeareth the verity of Christ's promises. He promises his spirit for an Advocate to those that be his, which shall both comfort them and ●eache them, if at any time they be compelled to give an account of their faith, before any Magistrate or Counsel. Therefore being mindful of his promiss, he forsaketh not his Apostle in so great and dangerous an enterprise, but armeth him with invincible courage of mind. But for as much as these promises are general, it behoveth us also to take comfort of the same.  
Then Paul beginneth his Oration, and boldly pronounceth of his innocency. I (saith he) have lived in all good conscience, 
Paul's innocency.  before God vn●●ll this day. Which words are not so to be understanded, as though he gloried, that he were clear of all sin, and able to stand upon his own righteousness before the judgement seat of God, but he respecteth the present matter, for his adversaries ●●●used him of his shameful falling from ancient Religion, of impiety against God, and that like a public enemy, he had wickedly violated the Law and the Temple▪ and all the levitical service, and had go about to bring the unclean Gentiles, into the society of God's people. Therefore, because none should be prevented with these wrongful suspicions, and deny him their hearing, he cleareth himself in the beginning, of any fault herein committed, saying: He hath done all things of a good conscience, as touching the Office of his Apostleship, in so much that he was ●ble to call GOD to witness, of his integrity and uprightness. Otherwise, he confesseth himself every where, to be a sinner, and to have need of Christ's merit and favour. So many times, holy men in their private matters▪ use to allege their innocency, against such as slander them, which notwithstanding, in the sight of God, humbly confesseth themselves to be unclean sinners: whereof we have examples in Moses, David, and infinite others. This beginning of Paul's oration teacheth us, that in matters of religion, we must chiefly have regard unto our conscience, that nothing be done through craft or dissimulation. For where we have herein to do with God, which searcheth the hearts and rains, there is no place for subtlety and crafty conveyance. And it shall be lawful for us to rejoice in the integrity of our conscience, if we order our religion according to the word of God, and walk diligently in his calling, and not after our own devise and pleasure. Which thing if we endeavour to do, God will mercifully pardon those daily slips of life, which we commit through the infirmity of the flesh, because we turn unto Christ, and daily repent us in him.  

An example of an Antichristian Counsel.  Moreover, when Paul had begun his Oration, Ananias which was precedent of the Counsel, commanded to smite him on the mouth: either for that he begon to declare his matter, before he was demanded, or else for that by so bold a defending of his innocency, he seemed to accuse them of unrighteousness and iniquity, or else for that he left out those insolent and proud styles, which other men used to flatter them with. For this kind of men are easily moved to wrath, specially when they suppose their estimation is lightly regarded, which they far prefer, both before the glory of God, and the public salvation of man. Hear let us mark what manner of Counsels wicked Bishops use commonly to have. Paul was burdened before with slanders, whereby they thought to bring him in hatred of all his nation. And when he was about to answer thereto in a great concourse of people, they disturbed him with furious clamor and shouting: Now again, as he is about to make his excuse, they resist him with open violence, and that in place of justice, whereof they would seem to be great favourers. Such a Counsel for all the world was it, wherein Christ was condemned, when Caiphas was precedent. And that was not much unlike, wherein Steven was oppressed. Such also have been the Counsels of the Popes this many hundredth years, as may be proved by that one Counsel of Constance, where we read the holy Martyrs of Ch●ist, john Husse and Jerome of prague, were condemned with like armour and weapons. What we may hope for at the Counsels of our days, appeareth abundantly by their indictions or Bulls. The craft and impudency whereof who so perceiveth not, doubtless they are to be judged void of common sense and reason.  

Paul offendeth not in rebuking the high Priest.  But let us return unto Paul, and see how he took this injury. God (says he) shall smite thee O thou painted brickwall. etc. In the which words it seemeth to some, that he offended against the commandment of Christ, which biddeth us to turn the other cheek, to him that smiteth us on the one. But he shall easily be cleared of this fault, if we will weigh both his words and his person. For he cursseth him not of any naughty mind or affection, but reproveth his sin, according to the office of an Apostle, and showeth that God hath a punishment prepared for him. And first, he calleth him painted brickwall, ever following the example of Christ, which saith all the whole pack of them were like unto painted sepulchres, or graves. And by and by he rendereth a reason why he so saith, adding: Thou sittest to give judgement according to the Law. That is to say: Thou claymest unto thee power to give judgement upon me, under a proud pretence of Law, and commandest me to be smitten contrary to Law: therefore thou aunswerest not unto the person and name of a judge, but under the cloak thereof hydest an heart that cannot abide the truth, and that thirsteth for blood. Therefore God will strike thee although there be no man to take vengeance on thee. These things (I say) Paul speaketh, according to the office of a Minister, and not of any reproachful or slanderous intent or meaning. And it is no doubt, but he had a respect unto the example of Christ, who when the bishops servant smote him, turned not his other cheek, but earenestly rebuked his stout and contumelious doing. And here in this place we are taught, that the patience which holy Scripture commandeth, is not such a kind of cowardliness, as giveth the wicked leave to do what they lust. For although we be commanded patiently to suffer whatsoever God sendeth, yet must we not flatter the wicked nor dissemble God's judgements. Also, here may all they which are in office, learn a general doctrine and rule. For that which Paul threatened unto Ananias, chanced not long after. For about the beginning of the jews wars, he was cruelly slain by Manaim, Captain of a sort of rebellious jews: being well worthy of such a death, who feared not himself, to rebel against God: and they shall never escape the hands of God's vengeance, which follow him, in striving against God, and violently oppressing them that be innocentes, or else suffering them to be oppressed by other. The Lord shall smite them, whom the Scriptures every where teach to be the only and true precedent and revenger of all judgements. And although they be able to fray men, yet shall they never escape the hands of God. We have examples in Pharaoh, Saul, Achab, and many others, of whom profane histories make mention.  
But as Paul was declaring these things, by and by there start forth certain that rebuke him, 
Flatterers are the defenders of Tyrants.  but there was none that would reprehend the unjust force of Ananias. For as tyrants take upon them to do what they lust: so they easily found flatterers to defend their authority against all men. Whereby it cometh to pass, that where they do all men open injury, yet no man dare complain on them. A like tyranny hath the Clergy used many years in the Church. For where the Monks and Priests molested all men at their pleasure, yet were they counted very holy: and to have nicked them but in word only, was a very dangerous and heinous matter. But Paul, by a feat Irony and kind of scorn reproveth this tyrannous hypocrisy, saying: I witted not brethren that he was the high priest. As though he should say: Who would take him for the high Priest, in whom he saw nothing worthy such name and title. 
Deut. 22. & Exo. 22.  For if he be the high Priest why heareth he not men's causes quietly, and with indifferency? Otherwise I am not ignorant, 
How Magistrates may preserve their authority.  that by God's law no man ought to curse the lawful Magistrate. Read Deuter. 22. & Exod. 22. Magistrates are taught by this Irony of Paul, that then their authority is inviolable and safe, when they do their office, and show themselves to be such, as all wise men may judge worthy of that honour. For unies they promote▪ the glory of God, refrain from violence, defend good laws, and be an example of honest life, the same may be said unto them, that Paul in this place objecteth to Ananias. For who will take blasphemers, bloodsuckers, lawe-breakers, drunkards, adulterers, gamesters, ruffians, and such like companions, for senators and rulers we know verily, that God of his just judgement, sometime ordaineth such, whose misgovernance, the godly in temporal matters most patiently suffer. But if the same be not honoured as they would, let them not marvel, but acknowledge their fault and amend. For in so doing, they shall have jesus Christ, the king of kings and Lord of Lords the defender of their authority. To whom be praise, honour, power, and glory for ever. Amen.   

The. Cxlviij. Homely.  WHen Paul perceived the one part were Saduceis, and the other pharisees, he cried out in the counsel: Men and brethren, I am a Pharisey, the son of a Pharisey: of the hope and resurrection from death, I am judged. And when he had so said, there arose a debate between the pharisees and the saducees, and the multitude was divided. For the saducees said, there is no resurrection, neither Angel, nor spirit. But the pharisees grant both. And there arose a great cry, and when the Scribes which were of the pharisees part arose, they strove saying: We find no evil in this man, though a spirit or an angel hath appea●ed to him, let us not strive against God. And when there arose great de●bate, the Captain fearing jest Paul should have been plucked asunder of them, commanded the soldiers to go down, and to take him from among them, and to bring him into the Castle. 
GOd useth to exercise his choose with divers and grievous tribulations: but again, he delivereth them divers and many times by means unlooked for, of both which we have examples in every place. But among them all this is very notable, which the holy ghost setteth forth by Luke in Paul the choose vessel of Christ. For we have heard, how he was many ways laid wait for by the jews, and was many times in danger of his life. But God oftentimes raised up new helps, which for the most part, were such as Paul once thought not of, much less could have wished for, or required. For first, he was delivered out of the furious Iewes hands, by the Captain, and his Soldiers. Shortly after, where he would have pleated his cause, he was defended from scourging, by privilege of the freedom of Rome: at length, when the Captain had committed both his matter and life unto most wicked judges, God sendeth such a division among his enemies, that they which not long before wished his death, pronounced him innocent. These things aught to comfort us, that we through cowardly fear give not over in time of temptation. For they confirm the promises of God, whereby he every where promises to be the revenger of his people. But where in this present place there are many other things also very worthy to be considered, it shall be profitable to examine all the circumstances of the matter, which is here rehearsed.  
first and foremost, it behoveth thoroughly to consider the cause of the dissension, which Luke says was the diversity of sects among the jews, 
Of the sects of the jews.  for some of his adversaries were pharisees, and some saducees. And as touching the sects of the jews, there are many things written in josephus, which referreth their beginning unto the time of the Maccabees. And in deed the approvedst authors testify, that they began under johannes Hircanus the first, for when the Priests applied themselves more to bear rule, than to care for religion, divers opinions began to spring about religion, by reason the doctrine of God's word ceased, which God had appointed to be still among his people. Therefore three sects sprung up which divided the unity of the Church and people of God. The first was that of the pharisees, who not contented with the law, 
●hariseies.  followed traditions, and believed that righteousness and salvation might be attained by works, besides being given to the study of Astrology, they taught fatal destiny, not much differing in this point from the stoics. And these men being cloaked with the outward covering of works, were taken for the most holy of all other. The second was the saducees, who denying that men were subject unto destiny, attributed free-will unto them, 
Saduceis.  and although they seemed earnestly to commend the study of virtue, yet opened they the window unto Epicure, and unto all kind of licentious living. For they denied the Angels and immortality of the soul, and the resurrection of the body. This sect of all other was in most authority, because it gave more liberty than the sharp traditions of the pharisees, and therefore was very acceptable unto many. Of the third sect were the Esseni, 
Escenes.  who perceiving that the pharisees and saducees measured or weighed virtue, but by words only, and would not themselves express the same in their deeds, lived a single life, would have no servants, had their goods common, got their living with the labour of their hands, and would not come at public service, for fear of polluting themselves with other men's company. And because these men were few in number, and sought not to be in office and authority, they got them to devil in pleasant places, set with Balsamum, where they planted gardens, and studied Physic, whereby because they did men good, they got great commendation of virtue among all men. These men's usages, the Anabaptistes in our days do greatly resemble, saving that they more disturb common weals, and fulfil their profession less sincerely, because they run headlong into all kind of beastliness, and are miserably vexed and tossed with the perturbations of envy and hatred.  
Yet because this rule of the Essenes', was somewhat austere and unpleasant, it had therefore (as we said) the fewer that followed it. This is the cause, that the writers of the Gospel make mention only but of the two first sects. We have to observe, what evil the covetousness of Bishops and idleness that springeth thereof, useth to breed: seeing these evils so defourmed the primitive Church. For the orders of Monks in Papistry bred of the like beginning, abundantly teach us, that this is always the effect of those vices. For the which cause we have the more need, to take heed in these days, that the like or worse happen not again. Also, the goodness of God is to be magnified, which in so foul a scatterment of his flock, hath yet reserved some remnauntes in his Church, whereby the same at length might be renewed again: as we see came to pass in the Papacy, where the Monks in every place ruled the roast. For at all times, and in all places, there have been found, which dared openly inveigh against their hypocrisy and dissimulation, to say nothing of those which have lain lurking in their houses, & have thought it great wickedness, to be partakers of their superstitiousness. Hear in this place, hast thou what to answer the adversaries, which ask if there were no Church before Luther and Zwinglius days? Yes, we know there was a Church, but the same almost overwhelmed and buried, such an one as we read, was before Christ's time among the jews, and such an one as was in the days of Helias, when God said there were seven thousand left, which had never bowed the knee unto Baal, although Helias knew not one of them.  
Furthermore, as concerning this present History, we are taught, that although the wicked be diversly divided, both in manners and religion, yet they will easily agreed together against Christ and the truth. For where they all fight under one Prince which is the Devil, they cannot choose, but all take him for their enemy, which specially assaulteth his kingdom. Would God that they would diligently consider these things, which seek their chief praise and glory by dissensions and debates, which they practise against the Ministers of Christ, taking their naughty affections unto Counsel. For hereby they encourage the wicked enemies of Christ, which think it an easy matter to vanquish them, whom they see contend so bitterly among themselves. But hereof we shall have more commodity to speak else where.  

Paul professeth he is a Pharisie.  Now let us see Paul, who perceiving his band of adversaries, to consist of so divers sects, deviseth a way by and by how to set them out among themselves, and sayeth: men and brothers, I am a Pharisey, the son of a Pharisey, touching the hope and resurrection of the dead I am judged. Paul seemeth to offend either in craft, or in denying of Christ and his faith, seeing he professeth to be of the order of them, who it is evident, were the greatest enemies of Christ. But he may easily be excused. For first, he was enforced to seek such a shift and escape, because he perceived he should have no liberty otherwise to speak, and see the matter was handled with open tyranny, therefore he had rather have professed his faith plainly, and have given an account thereof, as he began to do, but being interrupted, he taketh a new way.  
Again, he confesseth nor alloweth not the pharisees opinion simply and in all points, but in the Article of the resurrection, wherein they had a sound judgement. He joineth with them against the Saducees. And what he thought of the other opinions of the pharisees, and specially of their trust in works, wherein they had such a pride, his Epistles every where abundantly declare. Therefore Paul's example maketh nothing for them, which for the more surety of their life and estimation, will craftily draw backward in matters of Religion, and receive and allow Articles plain repugnant to the faith of Chryst. We are yet taught, that it is lawful for the godly, being circumvented with wrongful judgement, to seek to escape them, as far forth as they may do it without detriment of the truth: lest by over rash endangering themself, they bring the truth in peril with them. Above all things mark how Paul saith he is judged touching the resurrection of the dead. Howbeit the points of his accusation soundeth far otherwise. But he allegeth the resurrection, because therein consists the principal point and whole matter of faith and religion, as he declareth in the first to the Corinth. 15. And because the whole hope of the Saints standeth herein, he saith he is judged also concerning that hope. For take away the resurrection, and what else have the faithful, wherein to put any trust, because in the world they see nothing but crosses and tribulations? Hereby it appeareth what we may think of those which deny the resurrection. For both they pull down the foundation of Christian faith, and set open the gate unto all wickedness of life.  
Howbeit Paul's enterprise succeedeth very luckily. 
Paul's enemies fall out among themselves.  For by and by the pharisees maintain his part against the Saducees, and making a seditious noise on both sides, the pharisees cry out of Paul's side: We found no evil in this man, for if that a spirit or Angel have spoken unto him, let us not strive against God. And herein verily they speak both most godly and truly, and yet they deserve no praise before God therefore, because they made this confession, not for any love they had to truth and equity, but of a corrupt affection of mind. And this is a notable example, teaching us what partaking is able to do, for being carried with the sway hereof, they which a little before thirsted after his blood, become his defenders. This thing useth to happen many times, both in religion, and also in other controversies. But forasmuch as such judgements for the most part tend to an evil end, it behoveth us diligently to avoid the same. There are also two things very profitable to be observed. The first is, how the consent of the wicked can not long endure. For as they are tossed hither and thither like the sea with uncertain affections: so God useth from an high to scatter and scorn their counsels and devices, and that can he do with such dexterit●e and handsomeness, that sometimes he useth the help of most wicked enemies, in saving of his servants. Thus the rods and incursions of the Philistines were profitable unto David, while they kept back Saul from persecuting him. And in our days, we have seen the Turks wars an occasion many times of the Church's tranquillity and quiet. Therefore let not the conspiracies of the wicked offend any man, but let us put our assured trust of salvation in God. The other is, that they which take against that doctrine that God revealeth, strive against God. This is an horrible offence, but to common in these days. For in defacing the Gospel, both Princes & Prelates of the Church chief labour, whereas the son of God did first vouchsafe to reveal it to the world by his own mouth. But at length to their great confusion shall these Giants feel how much stronger God is than they, and how horrible a thing it is to fall into his hands.  

The Captain delivereth Paul again out of the hands of of the jews.  Furthermore, these clamours taken up on both sides, turn to open sedition, and the matter proceedeth so far, that Paul is fain to be delivered again by the help of the Captain and Soldiers, and to be brought into the Castle, which undoubtedly were moved thereunto by God, as they were at the first. Let all magistrates follow the example of this Captain, and remember that it is their duty to secure and defend those that are good. For the cowardliness of such is to be detested▪ which either care not for the good, or else for men's sakes deliver them to be tormented, wherein it is evident that pilate offended. Let them also mark, what to look for, when they commit the ministers of truth unto the counsels of antichrist. For neither they shall be constrained shamefully to forsake them, or if they will save them, to deliver them with greater danger out of the hands of them which make it but a game and pastime, wickedly to break public Laws and promises. An example hereof appeareth in Sigismunde the Emperor, circumvented with the craft and tyranny of the Council of Constance, when he was not able to deliver john hus out of their hands, sent for out of Boheme by his letters of safe conduct, and upon the faith of an Emperor. Howbeit howsoever things far in the world, let us imitate Paul, and constantly defend the truth, and jesus christ our Saviour and redeemer shall not fail those that be his: To whom be blessing, honour, power and glory, for ever. Amen.   

The. Cxlix. Homely.  THE night following God stood by him, and said: Be of good cheer Paul, for as thou haste testified of me at Jerusalem, so must thou bear witness also at Rome. And when it was day certain of the jews gathered themselves together, and made a vow, saying: That they would neither eat nor drink till they had killed Paul. They were more than forty men, which had made this conspiracy. And they came to the chief priests and Elders, and said: We have bond ourselves with a vow, that we will ear nothing until we have slain Paul. Now therefore give you knowledge to the upper Captain, and to the Counsel, that he bring him forth unto us to morrow, as though we would know something more perfectly of him. But we or ever he come near, are ready to kill him. When Paul's sisters son heard of their laying await, he went and entered into the Castle, and told Paul. 
Paul the Apostle in his second Epistle to the Corinthians, the first Chapter, saith: As the afflictions of christ are plentiful in us, even so is our consolation plenteous by Chryst. This is a worthy and comfortable saying, confirmed with many examples, even from the very beginning, unto the which this example here present told of Paul, may very well be adjoined. For we have herded how he was hitherto vexed and molested with grievous perils and dangers. And many things happened unto him, which might have driven him to desperation, being laid in prison by the Roman Soldiers, and with one whole consent of the jews required to be put to death, and saw none other help or succour but such as he found in the Soldiers, men farthest off from true Religion. But the Lord faileth not his Apostle being in this danger and distress, but most friendly comforteth him being tossed up and down with diverse cares, and by and by performeth in deed that which he promises in words, while in miraculous sort he delivereth him out of the hands of most cruel cutthroats. Now because these things are written for the instruction and comfort of all people, let us mark every point thereof in order.  
The first thing herein is a consolation, wherewith Paul's mind is confirmed & strengthened. For the Lord standeth by him in the night, 
God comforteth Paul.  that is to say, by his angel to teach him how true it is that he said, he would be with us until the end of the world. And he biddeth Paul to be of good cheer, or to take a good heart unto him, because perhaps he began to doubt of God's care and good will towards him. And the cause he saith to be, for that he must bear witness of him at Rome also. Here it most evidently appeareth, that God neglecteth not men's matters and affairs, although he seem sometimes to forget them. For how can he neglect men, who forgetteth not the Sparrows, as christ testifieth. Luke. 12. In deed it might seem that God had no regard of Paul, considering how all the world conspired against him. But seeing God standeth by him in prison, it easily appeareth, that nothing hath happened unto him hitherunto, either without the knowedge of God, or without his will.  
But because we have examples hereof in every place, 
The manner of Gods comforting.  let us now consider the manner of Consolation: the bore words whereof being weighed after the capacity of m●nnes rea●on, seem to declare that GOD rather threateneth him, than comforteth him. For he saith: Be of good cheer Paul: for as thou haste testified of me in Jerusalem, so must thou also bear witness at Rome. Therefore the Lord giveth him warning of new traveles, and new contentions: like as if a Physician should say to a sick body: be of good cheer (O son) for thou haste new sicknesses coming, and within these few days thou shalt have fresh doloures and griefs. Or, as if one should encourage a Soldier weeryed in a late skirmish, unto a more grievous fight. Who would say this were a consolation or comfort? How be it such a like thing it is that is here said unto Paul. For by making mention of Rome, he putteth him in remembrance of tediousness in journeys, of perils in navigation, and of a number of most cruel kinds of punishment: forasmuch as Claudius was now Emperor, a very foolish and cruel man, and most ready to punish gentlesse people. But if we weigh the matter deeply, it shall appear there were two things which might not a little encourage Paul: the one was, that he perceived God had a care of him. The other, that he herded he should be a vessel and instrument of glory, to declare the name of christ among the Romans also, who were Lords of the whole world. Here therefore we are taught, whence to fetch comfort in adversity. Not in the fortunate success of worldly affairs, or of hope to live idly and easily, but of the providence of God, and of that he doth vouchsafe to make us vessels and instruments of his glory. And this thing christ teacheth us, where he promises to his disciples not prosperous success of their attempts, but saith, nothing shall happen unto them without the council of God's providence. We are taught also, that while God delivereth & comforteth us, he calleth us not to idleness, but prepareth us to greater businesses. And he therefore recreateth us with the taste of his truth and promises, to make us to return to our business again the more cheerfully, as we may see all godly men use to do. Therefore it is a shameless error of them, which after they have tried the aid and help of God, claim unto themself a certain immunity and freedom from all perils and labours, or else give themselves altogether to the desire of the flesh, and follow an ununbridled licentiousness both in saying and doing.  

God confirmeth his consolation ●y deeds.  Furthermore, because the Apostle was like to be molested with many perils before he came at Rome, God confirmeth his late courage and manliness with a fresh benefit, delivered him out of a great and unlooked for hazard. For there had forty people conspired his death, and had made a vow, that they would neither eat, nor drink, till they had killed him. In whose wicked enterprise, a man cannot tell, whether he may more wonder at their audacity, or bloody minds. For beside that they intent and mean the death of a guiltless body, which is contrary to the Law of God, they bind themselves with an oath and vow, being not ignorant, how many things might happen or chance, that might hinder and dash all their attempt. But by their example, we learn to judge of the boldness and audacity of the wicked, and of all them which mean to defend the Religion they profess▪ by force rather than by Scripture. But let us return to these votaries again, who declare their bloody intent unto the Priests and Counsel, thinking to have great thanks at their hands, and desiring to have them partners of their enterprise. Give you (say they) knowledge to the Captain, and to the Counsel, to bring him forth unto us to morrow, as though we would know something more perfectly of him, and we will be ready to kill him or ever he come near. Hear appear the crafts and trains of the wicked, and how far the hatred of truth proceedeth. These men profess a zeal and ancient Religion, and can wonderfully counterfeit justice, yet in the mean season they can conceive a device in their mind, void both of all reason and justice. Howbeit Satan hath left this policy also in remembrance, for posterity, where it hath been seen, how the Ministers of christ being oftentimes called forth unto Disputations, have fallen into the hands of Murderers. And there want not examples of our age, which teach us to be afraid of such sleights in these days also. Again, consider what great corruption there was at this time among the people of the jews, seeing men durst declare so wicked an enterprise unto the Priests and Elders, who they knew undoubtedly would join with them in their doing. Therefore they were all worthy miserably to perish together. Which thing let all them look for like wise, which in these days labour to gratify Antichrystes Priests, with shedding of innocent blood, and banishing of the godly. And yet how vain most times their enterprises are, this History following declareth. For a nephew of Paul's being but a young stripling, yet meet enough to interrupt their devise, chanceth through the ordinance of God to understand their purpose. He declareth all the matter unto Paul, who sendeth him unto the Captain, and by his diligence and industry this bloody attempt (as we shall hear hereafter) was quite dashed and defeated. Thus God thought good to ratify his late promise, teaching us all how easy it is for him to overthrow the devices of the wicked. For what are wicked enemies able to do against him which seethe all thing, and can arm and set forth weakness against them? so he destroyed the wicked tyranny of Pharaoh by Moses, that was thrown away in his infancy. So he delivered Sisara and Holo●ernes, most skilful and valiant Captains, to women to be killed. So by the wisdom of Daniel, being but a child, he reproveth the filthy lust of the Elders and Senators, and defendeth the honest and virtuous life of Susanna. And here in this place by the means of a young springal, he defeateth such a counsel and device as seemed scarce possible to be disappointed by any means, because it was taken in hand by most desperate men, confirmed with the holiness of an oath or vow, and corroborated with the authority of the Priests and Elders. Like kind of examples are in all Histories. By them it behoveth us to learn the power of God, in whom let us trust, and we shall less fear the tyranny of the wicked, and being bold in the quarrel of truth, let us put all our hope and confidence in God only, through jesus christ our Lord: To whom be blessing, honour, power and glory, for ever and ever. Amen.   

The. Cl. Homely.  AND Paul called one of the under Captains to him, and said: bring this young man unto the high Captain, for he hath a certain thing to show him. And he took him and brought him unto the high Captain and said: Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, which hath a certain matter to show thee. The high Captain took him by the hand, and went with him out of the way, and asked him: what is it that thou haste to tell me? And he said: The jews are determined to desire thee that thou wouldst bring forth Paul to morrow to the Council, as though they would enq●●●e somewhat of him more perfectly: but follow not thou they● minds, for there lie in wait for him of them more than forty men, which have bound themselves with a vow, that they will neither eat nor drink till they have killed him. And now are they ready, and look that thou shouldst promise. The upper Captain than let the young man depart, and charged him, saying: See thou tell it out to no man, that thou haste showed this thing to me. And he called unto him two under Captains, saying: Make ready two hundred Soldiers to go to Caesarea, and horsemen threescore and ten, and spear men two hundred, at the third hour of the night, and deliver them beasts that they may set Paul on, and bring him safe unto Felix the high Deputy. 
ALthough God never forsaketh his elect, but according to his promises is at hand with them always, and in all places: yet he mixeth many times adversity with prosperity, because it is very profitable so to have them kept in doing their duty, and to exercise their faith, that they may learn to depend only upon him, and to ascribe all prosperity unto him alone. Many examples hereof are every where. But chiefly in the Histories of Moses, David, and others, whereunto this example told here of Paul, may worthily be referred. For we have heard how God appeared unto him, being grievously and many ways tempted, and effectuously comforted him, promising him, that he should not only escape the hands of the jews, but also should bear witness of him at Rome. But lo, or ever it was scarce day, forty men conspire his death, and taking the Priests and Elders to counsel with them, so devise the matter, that it seemeth impossible for him to escape. This appeared utterly to be contrary to the promise of God: yet because Paul is not ignorant of God's usage and custom, he is neither feared with the mention of sudden danger, nor God faileth not of his promises: yea where he lest hoped for it, God sendeth him aid and assistance, as we shall now see. The use of all these things is, that we should confirm our faith hereby, and not cast off our hope when we see the success of things not agreeable unto God's promises. For although the Lord linger and tarry, yet can he not forget us continually. But that we may receive the more utility hereby, we must diligently consider every person.  

Paul requireth help of the Captain.  First of all cometh Paul forth, who although he were confirmed with the Oracle, yet he boasteth not foolishely of God's promise and providence, and setteth not all dangers light, but prudently taketh hold of that one mean that remained in man, and which he might safely use without breach of Religion and Christian faith, having a care how to make the Captain understand all the matter by his Nephew: that he being admonished of his duty, might convey him from the bloody hands of these conspirators. And because the matter might seem of more importance, and not be suspected by reason of the age of the stripling, he joineth a Centurion with him, to be his spokesman & intercessor. By which example we are first taught how we should use the providence and promises of God in adversity. For we must not doubt but God by his eternal providence and counsel ruleth all things, and the same can be stopped or hindered by no endeavour of any enemies. For he useth to scatter the counsel of Nations, 
Psalm. 33.  but his counsel (as David saith) endureth for ever. Again, he promises to be with his people, and to assist them in all adversities, whose promises we must assuredly believe. In the mean season, the remedies and means, which both are lawful of themself, and offered of God, must by no means be despised or neglected, lest by putting ourselves over rashly in danger, we seem to tempt God. For the same must be observed in all our doings, that is used intillage and husbandry. For although all the increase thereof cometh of God, yet no man aught to neglect husbandry without the great contempt of God. Thus we read David used sometimes to fly, and sometimes other means which God offered, very holily, although he nothing doubted of the truth of God, which promised him the kingdom. Likewise did Ezechias: yea christ himself sticked not to fly, while he known his hour was not yet nigh: neither would he cast himself down from the pinnacle of the Temple, at Satan's bidding, although he alleged the promise of God, which was of most authority with Chryst. Yea he furnisheth his disciples with most large promises, yet he warneth the same diligently to beware of men. 
Math. 10.  Therefore the error of such as abuse the providence of God to maintain their temerity and licentious boldness, and under pretence hereof wickedly contemn not only all forecast & wisdom, but such means beside as God hath ordained, is both shameful and wicked. We must rather avoid the inconvenience of distrust, lest we be overcome thereof, and turn unto unlawful means: but in the mean while, using the lawful means provided of God, let us commit all the success unto the good and holy will of God. For so shall we walk safeliest in the middle of the way, avoiding aswell too much confidence as diffidence, 
Confidence & diffidence are two extremes in each kind●.  as Paul doth in this place both wisely and godly, and therefore is allowed of God. This example teacheth us moreover, that it is lawful for godly and christian people to demand aid of the Magistrates, and to beseech them of armed defence if need shall so require. Neither are such men to be hearkened to, that say Chrystes kingdom must not be set forth by war, seeing we are commanded not to resist evil. For we do not ask lawful defence of the magistrate, because our meaning is by fight to enlarge Christ's kingdom, but require his office & duty, which if he be a good magistrate, he aught not to deny us, & which the godly people may use without the breach of faith & religion. For it is evident that magistrates are appointed of god, & that for good purpose, & ●hat the sword is not in vain committed to them of God. read Rom. 13. And God promised by Esay, that kings should be Nourices of his Church. As touching Chrystes precept, forbidding us to resist evil, he ment not thereby to take from the Magistrate his lawful function, but forbiddeth private men greedy desire of revengement, which useth to violate and break public laws, and disturbeth all kind of amity, peace & friendship. Therefore Paul doth well in seeking the Captains aid, and he refuseth not the armour of the soldiers, whereby he saw the crafty awaytes of the jews might be prevented and repressed. And he had been in no fault if the Soldiers and Conspirators had met and committed slaughter on both sides: but rather all the fault should have light upon those wicked people which were the beginners of so wicked an enterprise. But if it were lawful for Paul to use the defence & safeguard of the Roman garrison, then doubtless are they very severe controllers of the faith which blame Ministers in these days, that seek the aid and secure of christian Magistrates, and require of them that duty that an Heathen Captain thought was not meet to deny to the Apostle of Chryst.  
But let us let Paul pass, and come to the Centurion, whose intercession he used. 
The Centurion courteously accomplisheth Paul's request.  He calleth him unto him, and desireth him to bring the young stripling unto the upper Captain, which he accomplisheth very gently and readily. For God useth to get his people favour in the sight of strangers, and by his secret working procureth them the good will of men. So joseph in time pas●e was in great favour with Potiphare. And we read that the Israelites easily obtained of the Egyptians the costlyest things they had, because God had got his people favour in their sights. These things aught to make us desirous of godliness, because we see that the more dutiful we show ourselves to be unto God, the more gentle and favourable we find men unto us. For God can easily at his pleasure get us the good will of men. Also we must imitate this Centurion after his example, willingly to help those that be in affliction or calamity. Read Math. 25. But O the detestable wickedness of our days, where men are grown into such ungodliness, that a man shall scarcely obtain of Christians that that Paul so easily obtained of an Heathen soldier. For many now a days are ashamed of the Captived for Chrystes sake, and for this cause only regard them not, lest by doing any thing in their cause, they should run in suspicion themselves.  

The captain is ready to aid and assist Paul.  But let us see what the Captain did in Paul's cause, where in an heathen man appear tokens of singular virtues, God doubtless working in his mind, which meant to deliver his Apostle out of the hands and awaytes of these conspirators. First he useth a singular courtesy, not repelling the stripling that came unto him, nor frowning when he herd the name of the Captive, but taketh him by the hand and leadeth him aside, and asketh him friendly wherefore he was come. Which example all men in office and authority aught to use, seeing this is not one of the lest commendations in them, to let all men have an easy access unto them, and to hear their subjects causes gently and patiently. For in so doing they resemble the property of God, who of his own voluntary and accord calleth us, and hath his ears open always to the prayers of the afflicted. And doubtless, where a number for fear or shame can not declare their minds before men in authority, it behoveth to encourage them with signification of humanity and good will, that their preposterous shame or fear hinder them not. Again, the Captain joineth wisdom with courtesy, which may hereby be perceived, that he easily believeth the young man, although there were many things which might have caused him to suspect the message. But where he had many times before perceived the maliciousness of the jews, and by their first proceed easily understood what hateful minds they bore unto Paul, he easily suspected there might be such among them as the young man described: Yea such was his humanity, that he disdained not to be counseled by the young man, warning him, that he should not bring Paul out unto them. Here have Princes and Rulers also what to imitate. For as overmuch credit which hath in it a kind of lightness, is to be avoided, so must they not be to hard of credit, specially if they hear probable reasons alleged. But rather let them wisely and with present mind, be ready at all assays, jest (as it oftentimes happeneth) with their hardness of belief, they bring either their common weals, or else good men in hazard and danger. Finally, we may see great industry and diligence in this Captain, seeing he omitteth nothing making for this present business. For he wisely requireth the young fellow to say nothing of the matter, lest the bewraying thereof might give the Conspirators an occasion to take a new way and devise. Next, he sendeth for two Centurions, and biddeth them make ready such a band of men, as might suffice for his purpose. He commandeth also to prepare beasts for Paul to ride on. Furthermore, he appointeth the night to carry him in, for avoiding of tumult. And giveth them in their hands letters of commendation, to Felix the Precedent. All which things could not be done without great labours and expenses. But he remembering his office, spareth neither for pains nor charges, to deliver a prisoner, as yet convict of no crime, out of the hands of murderers. The like industry must Christian Magistrates use, in the defence of good men, forasmuch as it is plain, that they are chiefly ordained for that end. But the example of this Ethnic reproveth both the negligence and iniquity of a great many people which had leefer to deliver an hundred ministers of the word to be slaughtered, than they would take such pains, and be at such costs for their sake. Yet let the unthankfulness of this age, fear no man from doing his duty faithfully. For although men cease from doing their parts, and that there appeareth no help in them, yet will God never fail of his promise, which useth to take those that worship him, out of a thousand dangers, and that by means unlooked for, and will bring them at length to the inheritance of heaven, through his son jesus Christ, to whom be praise, honour, power and glory for ever. Amen.   

The. Clj. Homely.  ANd the Captain written a letter after this manner: Claudius Lisias, unto the most mighty Ruler Felix, sendeth greeting. This man was taken of the jews and should have been killed of them. Then came I with Soldiers and rescued him, and perceived that he was a Roman. And when I would have known the cause wherefore they accused him, I brought him forth into their Counsel. There perceived I that he was accused of questions of their law. But was not guilty of any thing worthy of death or of bonds: And when it was showed me how that the jews laid wait there for him, I sent him strait way to thee, and gave commandment to his accusers, that the things which they have against him, they should tell before thee, farewell. Then the Soldiers as it was commanded them, took Paul, and brought him by night to Antipatras. On the morrow they left the horsemen to go with him, and returned unto the Castle, which when they came to Caesarea, and delivered the Epistle to the Deputy, presented Paul also before him. When the Deputy had read the Letter, he asked of what country he was. And when he understood that he was of Cilicia: I will hear thee said he, when thy accusers are come. And he commanded him to be kept in Herod's judgement hall. 
SOme man might think the diligence of Luke the Evangelist superfluous, which he useth in declaring how Paul by mean of the Roman soldiers escaped awaytes that certain murderers had laid for him, inculcating in his report thereof, every small trifle almost, to the tediousness of the hearer. But where it is evident, that he written by the suggestion of the holy spirit, we must think nothing superfluous that is told, by his authority. For hereby he setteth before our eyes, the infallible verity and truth of God, and the invincible power, which he useth in defending his people. For he defeateth not the enterprise of these wicked murderers delivering Paul after any common and usual sort, according to his promise, but he so ordereth all the matter, that he bringeth it about, by their help, of whom the godly hoped for no such thing, for that they were enemies of the Christian faith, and perhaps of no religion. But because God is truth itself, he can not break his promise: And because he holdeth the hearts and minds of men in his hand, it is therefore a most easy matter for him, to use the help of his enemies, in bringing to pass that he will have done. Therefore the industry both of the Captain and Soldiers, must be ascribed to the power of God, which is in such wise described, as a man might think they had conjured aswell to deliver Paul, as the other to kill him. The consideration of all these things (as we have oftentimes declared) serveth for the confirmation of our faith: Which because it must diligently be shored and stayed up, by reason of daily temptations, let us see how Paul was brought to Caesarea, to the Presidente of jury, because every where there are divers things to be found making for the maintenance and upholding of our weak faith.  
In the beginning he putteth the copy of the Epistle wherein Lisias the Captain commended Paul unto Felix. 
The epistle of Claudus Lysias, the Captain.  This Epistle teacheth us among other things, what brevity our ancestors used, in matters of weight and importance, where now adays in triftes, men use too many words, whereof none other cause can be alleged, than for that all faith and credit is buried, in whose stead lying, and false counterfeiting beareth the swinge. This letter consists of divers parts, whereof the first is the superscription. This containeth both the name of the Author, and also of him to whom it was written, 
Who Felix was.  and declareth who was Lieutenant over the jews, at that time: Namely one Felix, of whom profane writers also make much mention. This man, they say, was of a bondman made free by Claudius Caesar, and through foolishness of the Emperor, advanced to such dignity, that he passed the Citizens and Nobility of Rome in honours. Yet kept still his servile conditions, polluting all places with filthy lust, whoredom, and murder. For Suetonius writeth, that he had been the husband of three Queens, which he had entyced to marriage, partly through the authority of Claudius, and partly by whoredom and bawdry. Drusilla, daughter to that Herode which was smitten of the Angel, 
josephus in his .20. book of Antiquities Chapters .9. & .11.  as we heard, Chapter .12. he gate from Aniazus, King of the people called Amazi, by the craft and conveyance of a certain Magician of Cyprus. He caused jonathas the high Priest, when he thought nothing thereof, to be cruelly killed in the Temple, by Cutthroats sent thither of purpose. All which are told to this end, that thou mayst see Paul's fortune, upon whom God permitted so wicked a man to have power, but yet defendeth him, that he had no hurt done to him by him. We are fools therefore to fear the power or force of men, seeing God is able to bring down the hearts of Lions, and make them to forbear his people, contrary to their nature and usage. Also here appeareth what state that people is in, which having abused their liberty heretofore, have plucked the wrath of God upon them. such it is evident, the jews have been, whom God had not only endued with liberty and freedom, but also had consecrated them to his own self, and amongst all Nations, chose them to be his peculiar people. But because they would not obey the holy laws of GOD, nor be amended by the admonyshementes of the Prophets and of Christ, and wickedly abused their gift of liberty, they are now deprived thereof, and constrained to suffer such presidents, as had neither commendation of Nobility, nor fame of virtue, but were defamed and evil reported, by reason of filthy lust and beastly cruelty. And where yet they would not amend for all these plagues, at length they were utterly forsaken and shut out of the kingdom of GOD. These things such men ought diligently to consider, as now a days also, abuse the prerogative of liberty, and make of it an unbridled licentiousness both of saying, and doing.  
But return we to Lysias, the Captains letter, which after he had superscribed it, beginneth the narration, 
The commendation of Paul.  with Paul's great commendation. For he declareth that he was apprehended for no demerit or fault that he had done, through the unreasonableness and injustice of the jews.  
Next, he saith he is a Citizen or freeman of Rome. At length he testifieth he is an Innocent, where he saith he had done nothing worthy of death or imprisonment, and that the jews had made this stir and ado against him for no cause, but for their law and religion sake. This is a singular commendation, but we must remember that these are the words of a Soldier, and that he speaketh after the manner of the Romans. For where they desired the utter abolishment of the jews religion, they cared not whether the precedents defended the same or not. Therefore we see every where, that they little regarded controversies in religion. But God commandeth a far other thing, which appointeth Magistrates, to have a special care of religion: for it is not meet, that they whom God of his goodness hath placed in such degree of dignity, should suffer the honour of God to be either neglected or defaced. Yet the craft of the children of this world appeareth in the Captain, which so trimly dissembleth his error, committed in binding and whipping a Citizen of Rome, writing now nothing, but that that made for the getting of him praise and favour. Here is chiefly to be marked, what a care God hath of his true servants, considering he defendeth their innocency by testimony of their enemies. Example hereof we now see every day, whereas they highly extol and praise the Prophets and Apostles, which persecute their faith and doctrine with deadly hatred. Why therefore fear we the slanders of enemies, or infamy of the world.  
Now remains the latter part of the Epistle which consists of a certain preoccupation or answer to an objection that might be made. For jest Felix might be offended for that an innocent person was not rather set at liberty, than sent to him, with such cost and charges: He showeth also the cause hereof, he says he did thus, because of the waits that the jews laid for him, which Paul should never have escaped, if he had been set at liberty. Therefore it behoved in this wise, saith he, to provide for the safety of an innocent, & to see public peace observed. Where again, the example of this Captain putteth Magistrates in remembrance of their duty, namely, to take heed, that no man suffer violence or injury, because it is evident, they are chiefly ordained to the end that good men should not be oppressed through the insolency and pleasure of other that are wicked. 
Psal. 72. Roma. 13.  Read Psalm. 72. Rom. 13.  

Paul is brought before Felix.  It followeth what success this matter had, verily a most happy, as God ordered it. For the Soldiers faithfully fulfil the charge committed unto them, and bring Paul safely unto Felix the Precedent, and he, as though he had changed his nature, becometh courteous and easy to be spoken to, and asketh him what country man he is. Which when he known, he deferreth the hearing of his matter until the coming of his accusers. For the law of nature teacheth us, that both parts aught to be heard before sentence be given: Let us remember, that all these things so happened according to God's providence. For it was his working, that the Soldiers without grudging served Paul's turn, that they were ready to defend him with peril of their life, that Felix accepteth him more courteously and friendly than his custom was, and causeth him to be kept in Herodes judgement Hall, being an honest kind of prison. The use of these things is to teach us that we must not pass much upon the enterprises of men, but study only to please God, which can mollify barbarous men's hearts, tame savage and wild manners, and turn our enemies hearts to love us. Let these things embolden us with invincible constancy of faith, to overcome the tyranny of the world, and so to live hereafter eternally in heaven, with jesus Christ our Saviour, to whom be praise honour, power, and glory, for ever. Amen.    

The xxiiij Chapter upon the Acts of the Apostles.  

The. Clij. Homely.  AFter five days, Ananias the High priest descended with the Elders, and with a certain Orator named Tertullus, which informed the Deputy against Paul. And when Paul was called forth, Tertullus began to accuse him, saying: Seeing that we live in great quietness by the means of thee, and that many good things are done unto this Nation, through thy providence, that allow we ever and in all places, most noble Felix, with all thanks. Notwithstanding, that I be not tedious unto thee, I pray thee that thou wouldst hear us of thy courtesy a few words. For we have found this man a pestilent fellow, and a mover of debate unto all the jews in the world, and a maintainer of the sect of the Nazarites, which hath also enforced to pollute the Temple: whom we took and would have judged according to our law, but the high Captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee, of whom thou mayest, (if thou wilt inquire) know the certainty of all these things, whereof we accuse him. The jews likewise affirmed, saying that these things were even so. 
THe Evangelist Luke declareth in this Chapter, how Paul was handled before Felix the Presidente being sent to him, from the Captain, that was appointed for the safeguard of jerusalem, as we have herded before. In the which Narration, first it is declared, how the high Priest and Elders, laid matter of death unto Paul's charge. And albeit that Paul so declared and opened his cause, that the Lord Presidente could find no matter of death against him, yet he keepeth him in prison two whole years together, and because he would show the jews a pleasure, leaveth him bound in prison still, till Pontius Festus succeeded him in the office. These things are declared to this end, that we may learn thereby: what state the godly are like to be in always in this world, and how the world continually hateth them, forasmuch as we see the jews spare for no labour or costs, to bring Paul being a most faithful preacher of god's word, to his confusion. But as Christ prophesied these things should hap to his disciples: even so he would have that he prophesied, proved & set forth by the examples of his apostles, that we should be the less offended, if at any time the like happened to us also. For as the Apostles suffered all kinds of persecution & adversities: so they teach by their example, what it becometh us to do, when we be tried by persecutions & temptations. And this is the chief use & end of all this present matter, & of the whole history following. But in this place, there is no more rehearsed, but the first act against Paul, all the circumstances whereof, we shall now examine.  

Paul's accusers are men of great power and authority.  He beginneth with the description of the people, that appeared before Felix the Lieutenant. And of one side stood Ananias the high Priest, the Elders, and Tertullus a famous Orator, & greatly exercised in pleading, by reason of his long practice. And on the other side Paul alone, and in bonds, and for many causes before suspected. In this place appeareth again (as we have often times already declared) who are commonly the chief enemies of the truth, and of the ministers thereof, and with what weapons they fight, verily even they which will seem to be the greatest maintainers both of religion, and the common weal: and amongst them, such as make merchandise of religion. For the history of the Gospel teacheth us every where, that Paul's adversaries in this place were even such. And these kind of men for the most part, use to excel in experience, in wisdom, in utterance, and in power & authority, for the which cause they have many that favour them & follow them. Contrariwise the ministers of truth as they be few in number, so commonly they are of small fame and estimation, & contemned and despised of all men, as who seem of bitterness of mind, or of ignorance, rather than of godliness, and love of men's salvation, to withstand the world. But that it hath always been the godlies hap, in this world being but few & despised people, to cope with numbers in power and authority, is to be seen by the examples of all ages. Thus Moses and Aaron were matched with the Magicians of Egypt, who were favoured and defended with the king's authority, and had all the Nobility of Egypt on their side. So Elias alone encountereth with four hundredth and fifty Priests of Baal, and with almost as many Chaplins of the woods and groves, before Achab, a most wicked judge. And we read that Micheas not long after that, was feign to set himself against four hundredth false Prophets. Here might also be alleged the histories of other Prophets, and Apostles, & of Christ himself, which for brevities sake we omit, because they that read the scriptures hit on them every where. We have rather to consider the end of these things, whereof we shall receive great profit & utility. For first, they serve for the instruction of every man, that we should not judge of faith or religion, according to the multitude or authority of them that follow it, as we see now adays, men commonly do. But if we grant them this, then shall not only Paul take the foil, who being but one was accused by the priests & Elders, but also all the prophets with Christ & his Apostles shallbe in danger. Yea we shall prefer the Turks before the Christians, which far pass us both in territories & dominions, in multitude of nations, in victories & other prosperities & success. Wherefore we must rather hearken unto Christ, which calleth his faithful a little flock, & says, the few enter into the narrow gate, but heaps rash into destruction through the broader way. Again, the co●syderation of these things doth not little comfort us that we be not afraid, 
Luke. 12. Math. 7.  although we alone be sometime constrained to stand against many both of great power, glory, and authority. For he that in this place strengthened Paul, will stand by us also being in like danger. For we have large promises, wherein he promiseth us the prompting of his spirit, a mouth and wisdom, 
Luke. 21. Math. 10. Mark. 13. The Oration of Tertullus.  against which no adversaries shall be able to resist. See Luke. 21. Mat. 10. Mark. 13.  
But let us hear Tertullus the Orator, whose Oration consists cheefl you of three points. The first is the beginning, wherein he doth not as arteficiously, as craftily, and impudently purchase himself benevolence and good will, partly flattering Felix to his face, and partly the jews. For they say, they may thank him for the peace and quietness which they lived in, and for that through his care and providence, so many miseries were every day redressed. Again, they confess, they acknowledge this his goodness and benefits, with thanks giving. Yet do they lie egregiously in both. For we have heard before, how Felix governed the Country, as naughtly as could be, how he did infinite things cruelly and unjustly, and in all places where he came, committed Whoredom and Murder, and profane writers abundantly declare the same. Again, it is evident to all men, that have but mean knowledge in histories, that the jews also, about these times, made often and many rebellions against the Romans. And yet the most vain man is not ashamed to lie, and by praising the tyrant, dishonestly betray his whole Nation, whose commendation he should most earnestly have regarded. But therefore do they falsely commend their quiet estate of government, to bring Paul the more in hatred with Felix, as though he were a disturber of public peace, and tranquillity. And in them it easily appeareth what the bitterness of hatred is, once conceived against the truth. For where the world hateth nothing so much as the truth, because the light thereof reproveth their evil works, therefore it can suffer and bear most cruel enemies, rather than the truth, & they think tyrants tolerable enough, so they will put to their help in oppressing the truth. So they preferred Tiberius Caesar, a cruel and voluptuous tyrant, before Christ our Saviour, when they said they had none other king but Caesar. Yea, they were not ashamed to prefer Barrabas a Murderer, and Captain of a sect of Rebels, before Christ. And this untoward and perverse inudgement is no new thing in the world. For we read that the Israelites in the wilderness in time past, offended and withstood Moses likewise maruellous●ie commending the servitude of Egypt by reason of the Melons, Amonds, garelike, flesh, & such like things, 
Nume. 1●.  that land did abound in, and disdained that state of life in the which every hour God declared new tokens of his benevolence & good will, like most miserable & unhappy men. And would God we had not the like examples in our days, where men wonderfully extol the great peace we lived in, in the time of popery, & say that the preaching of the gospel hath marred altogether, but in the mean season they can craftily dissemble the bloody wars that the Popes have been chief procurers of this many hundred years, and will make no mention, of such grievaunces as have miserably weakened both the goods and consciences of men. Yea some men have so far exceeded in madness, that they have thought it better to dally with their ancient enemies, than to abide the light of the Gospel. But these men, shall once find the same true, that the unhappy nation of the jews felt by the Romans, not many years after they had driven away the Apostles.  
Now let us return to Tertullus, which in the second part of his Oration frameth a grievous accusation against Paul, 
The points of his accusation.  consisting of three points. first, he saith he is a seditious person, yea, and woorsse than the plague itself, because he troubled and disturbed the jews every where in the world. And so they put Paul in fault of that thing, whereof their selves were the chief doers. For the whole discourse of this book teacheth, that the jews were the chief movers of sedition hitherto, both against Paul, and his companions. For hereunto may be referred the stirs and tumults which we have heard were made at Corinth, Thessalonica, Ephesus, Antioch, Iconium, Lystra, and divers other Cities. Next, they call him a maintainer of the sect of the Nazarits. Therefore accusing him of schism and heresy, a fault in all ages counted the greatest in the Church. Tertullus seemeth in contempt, to call the Christians Nazarites, as who had but an obscure beginning, and of small regard or estimation. For it appeareth by the first Chapter of john's Gospel, that the village of Nazareth was of small or no account, forasmuch as Nathanael said to Philip, telling him of jesus of Nazareth: Can there any good thing come out of Nazareth? And this is an old policy of the Devil, to 'cause true religion to be suspected, as a vile thing and of no reputation. By reason whereof, Julian the Apostata also sometime called Christ and the Christians Galileyans. Thereby they accuse him of polluting the Church, and under the name of the Church, they comprehend all outward kind of religion. These things we at this day aught the more diligently to observe, that we might understand what crimes are commonly laid against the truth, and not be offended, if at any time we be called seditious, schismatics, heretics, profaners of Temple and Images, Church robbers, and subverters of ancient religion. For as all these things aught not to offend us, so neither must we by and by believe them which impudently burden innocent and godly men with these crimes.  
But because they would not seem to charge Paul, with false matter and accusation, 
The confirmation of his accusation.  they produce witnesses. first, the Captain himself, whom yet they accuse by the way, as seeming to importunate, to set a person at liberty, like shortly to be punished, according to the law. Then again, they all affirm Tertullus saying to be true. Where we have to behold an example both of great audacity and impudency. For they dare to accuse the Captain, and complain that they are restrained from shedding of blood by him, who deserved great praise therefore. So little the wicked repent them of their mischievous deeds, that they continually hate them, which hinder or let their wicked enterprises. Moreover, where first they were accusers, and next judges of the matter, now they are also witnesses, and will be believed in every thing, and fear not the judgement of God, 
Prover. 9 Deutero. 19  which hateth and abhorreth all false witnesses, and commands them to be punished by the law of Talio, or suffering of like. These things serve for our great utility. For both we may learn to suspect such as now a days are like unto these men, and shall the less be offended if the like happen unto us. For jesus christ which was oppressed with like preiudices, liveth and reigneth, and hath overcome all the power of hell, and being ascended into heaven, derideth the devices of his enemies, and most faithfully maintaineth the quarrel of his choose servants. To him be praise, honour, power and glory for ever. Amen.   

The. Cliij. Homely.  THen Paul (after that the Deputy himself had beckoned to him that he should speak) answered, with a more quiet mind do I answer for myself, forasmuch as I understand that thou haste been of many years a judge unto this people, because that thou mayest know that there are yet but twelve days since I went up to Jerusalem for to worship, and they neither found me in the temple disputing with any man, neither raising up the people neither in the synagogues nor in the City. Neither can they prove the things whereof they accuse me. But this I confess unto thee, that after the way, which they call Heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets, and have hope towards God, that the same resurrection of the dead which they themselves look for also, shall be both of just and unjust. And therefore study I to have always a clear conscience toward God and toward men. 
WE herded yesterday the points of a most heinous accusation made against Paul, which the holy Ghost would have diligently written, as it was spoken by Tertullus, partly for that the truth of the Apostolic story should not be suspected, seeing the words of the enemies also are reported so truly, and partly because we should not be offended when we hear the like objected against us, or others, which follow the true faith. Now therefore let us hear Paul the Apostle, which after Felix had made a sign unto him to speak, putteth away all these objections both boldly and truly. But before we come to the words of the Apostle, we have two things to consider. The one is, the example of Felix, which teacheth us that in judgements both parts must be heard. The other is in Paul, who being most grievously slandered, yet rusheth not forth impudently to answer for himself, nor is not led with such rage to slander again: but abiding till he had leave given him of the Precedent to speak, pleateth his cause soberly and wisely. Let all the godly do likewise, lest they 'cause the truth whereof they stand in defence, to be suspected, by reason of hastiness and railing: which many times such do as will rather satisfy the passions of their mind, 
Paul's Apology or defence.  than follow the rule of reason.  
These things being premised, let us proceed unto Paul's answer, which consists in confuting of the objections made against him. In his beginning he getteth him the benevolence or good will of Felix, yet in such sort that he privily quippeth his adversaries without all foolish kind of lying and flattery. For he says he is the willinger to declare his matter before Felix, for that he had many years been a governor of this nation, & for that cause was well acquainted with their natures & conditions. For this thing always the defendant most desireth, to have a judge of skill & understanding, because many times it cometh to pass, that they, which otherwise are great favourers of justice, offend of ignorance, which danger Paul confesseth he is not in, ne fears that Felix can be deceived by the jews, whose impudency & seditious minds he well known by many years experience. Here of learn we a general doctrine, that Magistrates must be diligent in understanding of matters, because they can not be excused by ignorance, if it be either gross or wilful ignorance. For why should he who is God's vicar & Deputy, and hath his judgements committed unto him, be ignorant in any thing? Therefore let them remember it is God's judgement, and mark well the properties, conditions, and doings of their people, and diligently examine the circumstances of all causes. For so it shall come to pass, that either they shall not offend through ignorance, or else if perhaps they commit any error by being deceived by others, & not of slothfulness, their error may be excused. But would to God they would often think of these things, which bragging of their glorious titles & authority, give themselves wholly to filthy idleness, banqueting, dancing & hunting: so that they know better the caves & lodging of wild beasts, and all instruments of filthy desire, than the manners, properties, and conditions of their subjects. Furthermore, this aught we to observe before we leave off this place, how God would suffer Felix▪ a most filthy tyrant▪ to b●are rule so many years over his people. For this might seem to some men a strange matter. But the incurable ingratitude of that people did well deserve the same. For where God had set over them singular captains & shepherds, they so disdained them, that they would not once vouchsafe to hear Christ the eternal son of God. Therefore they now suffer that which God oftentimes had threatened them, that he would take from them his help, and give them such rulers as should more care for their own lust, and for covetousness, than for the common weal of the people. These things may teach us what all they have to look for, which despise either the gift of liberty, or godly Magistrates, or faithful Ministers of the word, unthankfully and wickedly after the manner of the jews.  
But let us proceed on in Paul's answer, and see how he putteth away the crimes laid unto his charge. 
He putteth away the crime of sedition.  Among these the first is, that they said he was an author of Sedition, whereunto they also join the polluting of the Temple, for that they made most ado about this matter. In refuting of these things he is very diligent. For first, gathering an argument of the time, he proveth it to be impossible that he should raise any sedition, because it was not passed twelve days ago that he came to jerusalem. From which time take the days that he lay in prison, and there shall be but one or two remaining. But who could be able within two or three days after his coming, to make an universal sedition in so populous a City. Again, I came not (saith he) to make any tumult or business, but to worship, and (as it shall hereafter follow) to secure and relieve the faithful with the alms which was gathered among the Gentiles. Therefore it is false that they say touching the polluting of the Temple. For I neither taught in the Temple, nor in the synagogues, nor called any assembly of people together. Finally, they shall never be able to prove the things they have laid to my charge. Which saying he uttereth with great gravity: for so he accuseth them, not only of lying, but also of false witness bearing. And it is not disagreeing unto Christian patience, to put away accusations made against us, though it be with the ignominy of our adversaries, when we see the truth more in danger, than our own estimation. But it is much for our learning, that Paul so diligently purgeth him of the crime of sedition. For hereby Ministers learn, that they must diligently beware that they disquiet no common weals by moving any sedition, because there is nothing more dangerous than the same, and God is delighted with unity and concord chiefly above all things. But if the wicked, without any fault of the godly, raise sedition, for preaching of the word, or else it rise of unknown causes and authors, than that saying of Ambrose must have place: 
In his filth Book &▪ 33. Epistle to Marcellina his sister.  How it is in our power not to raise up or move the people, but in God's power to mitigate and appease them, being raised.  
After this, Paul cometh to the objection of Heresy: I confess (saith he) that I worship God after that manner and way that they call Heresy. But that I should therefore be an heretic, or a Schismatyke, I utterly deny. For I worship the God of my fathers, and I believe the Scriptures. etc. 
He putteth away the crime of heresy.  Here are diverse things for us to observe. First, he plainly confesseth the faith, whereof he was accused, & that before an heathen judge. Therefore it is not meet to separate confession from faith: nor it is not enough for thee to believe in thine heart, that is, to conceive in thy mind a certain opinion, but thou must confess thy faith in christ before men also. For christ can not away with such worshippers as are ashamed of him, 
How Paul believed.  as hath many times been declared. Then he comprehendeth his faith in four articles, in which all other articles are contained. first, he says, he worshippeth the God of his fathers, meaning him which dealt with the fathers, and whom they worshipped. This is a special article of the faith, that we should be contented with one God, and make unto us no new or strange Gods. He is the true God, who in old time traveled with the fathers, and promised his son, & in him gave salvation unto men. Whereby it appeareth, that neither the Turks nor jews now a days are the true worshippers of God, because they imagine that God is their God without his son.  
Secondly he declareth the form & manner of his worshipping, where he says, he believeth all the things that are written in the Law & the Prophets. And Christ is the end of all their writings, of whom it is manifest, that Moses and the Prophets' bore witness. Therefore Paul worshipped God through faith in christ, where all the Articles of our faith concerning christ, are comprehended. And there is none other kind of service or worship acceptable unto God, forasmuch as God is made at one with us by him only. And whosoever honoureth not the son, honoureth not the father. Also Paul's example teacheth us, that God must be worshipped according to the Scriptures, and not after the inventions and traditions of man, because we are every where taught that thereby he is worshipped in vain. See isaiah. 29. Matth. 15.  
Thirdly he confesseth the resurrection of the dead, which he therefore expresseth by name, because herein consists all the mean of our salvation, as he hath taught in the fifteenth Chapter of his first to the Corinthians. He acknowledgeth a general resurrection, not like a number of madbraynes, which draw resurrection to the godly only. For as the godly must receive a reward of their godliness in the last day: so must the wicked of justice be punished for ever.  
Fourthly, through the conduct and guiding of this faith, he saith he laboureth to keep a good conscience, both toward God and man, which thing is the right fruit of faith. For faith justifieth men: but they that are righteous and just, work righteousness. 1. john. 3. And it can not be that they will pollute their conscience with filthiness of sin, which believe steadfastly there shall be a resurrection of the dead. Hereby it appeareth what Paul's faith was. And hereby he proveth that he aught to be taken for no heretic. As many therefore as by true faith worship the God of their fathers, according to the Scriptures, and hold fast the hope of resurrection and labour to keep a clean conscience, both toward God and man, these be true followers of Paul and the Apostles, yea true and right Christians, howsoever the unhappy world rage and storm against them. Let us therefore stick to this faith (O brethren) and through the steadfast hope of resurrection to come, stoutly pass through all tribulations, being sure we shall one day have an eternal reward with jesus christ our Saviour, to whom be praise, honour, power, and glory, for ever. Amen.   

The. Cliiij. Homely.  But after many years I came and brought alms to my people, and offerings, in the which they found me purified in the Temple, neither with multitude, nor yet with unquietness. Howbeit there were certain jews out of Asia, which aught to be here present before thee, and accuse me, if they had aught against me: or else let the same here say, if they have found any evil doing in me while I stand here in the Counsel, except it be for this one voice, that I cried standing among them: of the resurrection of the dead am I judged of you this day. When Felix herded these things he deferred them, for he known very well of that way, and said: when Lysias the Captain is come down, I will know the uttermost of your matter. And he commanded an under Captain to keep Paul, and to let him have rest, and that he should forbidden none of his acquaintance to minister unto him, or to come unto him. 
AS the holy Ghost would have the accusation which the jews made against Paul, diligently written, that we might learn thereby whereof this world doth always accuse the faithful Ministers of christ: so as diligently doth Luke report the apology or oration that Paul made in his own defence. Whereby we are taught how we should behave ourselves in the like case. First and foremost, he answereth very diligently & boldly unto the crime of sedition teaching us by his example, how the ministers of Christ above all things must be free and clear from such attempts. As touching his faith, about the which they accused him of heresy and schism, he plainly confesseth the same, and rendereth a reason or accounted thereof in few words, but yet very perspicuous and plain. Whereby we gather, that confession of faith doth most become the ministers of christ, which must so be declared, that the reason thereof may appear unto all men which are led with any fear or feeling of God.  
Now followeth the crime of polluting the Temple, 
He putteth away the crime of polluting the temple.  in putting away whereof, Paul is very diligent, albeit he was not ignorant that the use and majesty of the Temple was for the most part abolished by the coming and death of Christ. And we must not think that Paul did bear with the jews herein, which as yet reverenced their Temple too superstitiously, but hath a respect unto the right use of temples, which christian men by n● means can want. For although the majesty of God can not be included or kept within Churches, neither can the worship of God be tied unto them: yet outward religion requireth a certain place where the people may assemble together to hear the word preached, and the Sacraments administered. And common reason telleth us▪ that places dedicated to these and such excellent uses, ought to be kept from all kind of pollution: forasmuch as we read, that Christ once commanded, that no man should carry any vessel or profane thing through the temple. And it is very like that he hath little devotion or religion, which wickedly contemneth or misuseth the places consecrated to religion. Which thing seemeth to be the chief cause wherefore Paul used such diligence in putting away this objection. By this example we also are taught, that the Temples or Oratories of Christians aught stoutly to be kept from all contempt and profanation. Which thing Historiographers report that Constantine the great and other Princes in times passed like unto him did, to their great praise and renown.  
But let us see Paul's apology, which first excuseth himself by an argument taken of the tyme. For he saith, 
The unkindness of the world toward the ministers of the Church.  he had been many years from jerusalem. Whereby it plainly appeareth, that he could attempt nothing against the Temple. Again he declareth that the cause of his commnig was not for the temples sake, but to bring unto the needy brethren of jewry the alms that was gathered among the Gentiles. See what is written of this alms in the Epistles to the Corinthians, especially in the 8. and 9 Chapters of the .2. Epistle. In the mean season he accuseth them of discourtesy & unthankfulness, which so unworthily entreat one that had deserved so well of the whole nation, & which brought unto them a fresh benefit and pleasure. We have here to consider (beside the example of christian liberality, whereof we spoke about the end of the .11. Chapter) the unkindness of the world towards Christ's ministers, which is so great, that it wisheth the destruction of those that day & night labour for the salvation of all men. Thus we read the Sodomites envied Lot, for whose sake Abraham delivered them out of the captivity of their enemies. And Moses received nothing of the Israelites but railings & threats, who forsook the delights of courtly life, and the treasures of Egypt, for their sake. What chanced unto the Prophets, and after them unto Christ our Lord, is more apparent than needeth any long rehearsal. But that that happeneth here unto Paul, is very notable, which after his many years travels, his so many wakeful nights, and alms gathered in every place to relieve the need of the poor, hath none other reward of them, whose salvation he earnestly desired, and for whose sake he wished to be accursed, but stripes, imprisonment, and all kind of contumelious handling. Why therefore are we offended at the ingratitude of the world, which being altogether set on mischief, knoweth not otherwise how to recompense the authors of their salvation? But let us return unto Paul's arguments, which in the third place saith he was purified in the temple, & without any multitude of men raised or unquietness. Whereby again it appeareth that he had not polluted the Church. But if Paul's argument be true (as no Christian man will deny) it is also true that the Temples are not polluted by them that are purified. But as many as believe in christ are purified, forasmuch as christ hath sanctified and purged them by his blood, from their sins. See the fifth & sixt chapters of the first Epistle to the Corinthians. Why then are we called now a days profaners of Churches, seeing we acknowledge christ our saviour, from the heart, and to our power defend the ancient use of Churches? which is, to serve for prayers, teaching of the word, and administration of the Sacraments? Fourthly, this name agreeth more rightly unto them, which set holy things to sale in Churches, setting up Idols, and practising many other things, wherewith it is evident God hath been offended in all ages. Fifthly, Paul layeth this fault upon the jews of Asia, who as we heard before, were the begynners' of all this ado, and were now absent. For this is the continual practice of all seditious mates, that when they have raised a multitude, among whom good men be most times in danger, they secretly convey themselves away, and stand out of gun-shot, waiting the success of the matter. Would to God the poor commonalty would always remember this thing, when such rakehells as these abuse their distemperance and boldness, to compass and bring to pass their devices.  

Paul's boldness.  Moreover, after confutation of these objections, Paul boldly provoketh his adversaries. If these men here (says he) will pleat the Asians cause, go too, let them declare what evil they have found in me. I know they have nothing to lay to my charge, except perhaps it be a business made in their own Counsel, for the free confession that I uttered, touching the resurrection of the dead. But with what face can they thus do, seeing they shall be enforced to confess the resurrection themselves, except they will altogether be wicked? the confidence of Paul, and his bold speech, which declareth a manifest argument of his innocency, is worthy to be considered. The like it becometh all Chrystes Ministers to have, and to persuade themselves, that the world hateth them for the truths sake only. For this shall make them constant and bold against all dangers. See Peter in his first Epistle, the third and fourth Chapters. 
Paul escapeth the hands of his enemies.   
Now remaineth the end of this business, which was far other than the jews looked for. For Felix deferreth all the matter unto Lysias the Capraynes coming, both for that he was not ignorant of the things concerning that way, that is to say, stubborn & obstinate controversies about faith & religion, and of the way ward and unruly conditions of the jews: but also for that they grounded their whole accusation upon the testimony of Lysias. In the mean season he hath a consideration of Paul, whose innocency he manifestly perceived. For he commandeth him to have rest, and permitteth his friends to come & minister unto him. For certain acquaintance abode with Paul in time of his captivity, of whose number it appeareth that Luke was: whose example teacheth us that we must not forsake those that are in danger for Christ's sake, seeing that he taketh whatsoever pleasure is done unto them, as done to himself. Again Magistrates learn by example of Felix to beware, that for men's sakes they be not to rash in judgement. For judgement is Gods, whose ministers they must remember they are. Therefore let them follow his equit●e tempered with long suffering. In the mean season let them not entreat prisoners to uncourteously, seeing that wicked malefactors have some pity to be showed on them for humanity & manhoodes sake. Above all things let us mark the truth of God towards those that honour him, & his power against his enemies. For it is his work that Felix contrary to his nature (whereof we have oftentimes entreated) is gentle and courteous unto Paul. And it is an easy matter unto God, to mollify cruel hearts, and to get his people favour with their enemies also, seeing he hath full power upon all creatures, and even over the hearts of men. Let none of us therefore fear men, nor do any thing otherwise than becometh us for their sake. But rather let us labour to commend ourselves and our doings unto God, which is able to defend his servants in the midst of their enemies, to assuage their moody minds, & atlength to take us from all troubles into his kingdom, the inheritance whereof he hath prepared for all them that honour his name, through jesus christ: To whom be praise, honour, power and glory, for ever. Amen.   

The. Clu. Homely.  AND after a certain days, when Felix came with his wife Drusilla (which was a Jewess) he called forth Paul, and herded him of the faith which is toward christ. And as he preached of righteousness, temperance, and judgement to come, Felix trembled, and answered. Go thy way for this time, when I have a convenient season, I will send for thee. He hoped also that money should have been given him of Paul, that he might lose him, wherefore he called him the oftener, and communed with him. But after two year Festus Portius came into Felix room. And Felix willing to show the jews a pleasure, left Paul in prison bound. 
IT was a wonderful and a rare example both of God's mercy and power, that Paul found such courtesy and gentleness in Felix the Precedent, whose wicked tyranny, even profane writers have left reported in Histories. But it is far more notable that Luke reporteth here in this place. For Paul liveth not only in safety, but also findeth occasion to preach before him. Whereby the truth of that saying of Paul appeareth: which is, that though the Ministers of God be sometimes in prison and bonds, yet his word can not be bound. For that that happened unto Paul, the same falls out in many Martyrs of christ also now a days, that they which are led bond unto the stake or fire, preach the word of God boldly, to the terror of the wicked, and consolation of the godly. But let us consider all the points of this place in order.  

Felix & Drusilla hear Paul.  First Paul's hearers are described, whom if we diligently mark, we may plainly gather what the occasion was that Paul was appointed to make this Sermon. For Felix, which had been absent from Caesarea for a certain days, was now returned again with his wife Drusilla, which I think was the chief procurer of this Sermon. For she was a jew, and daughter to Herode called Agrippa, who after he had stain james the Apostle, was smitten by the Angel, and suffered grievous punishment for his ungodliness and tyranny. first she was betrouthed to Antiochus called Epiphanes, but not married, because he would not be married after the manners and rites of the jews. After that she married with Aziazus king of the people called Amazi, from whom Felix the Precedent enticed her, and carried her away through fair promises, and by the conveyance of a certain Magician of Cyprus, as before was declared: wherefore she become not only a filthy adulteress, but also wickedly transgressed the law of God, and the religion of her forefathers, in living with a man uncircumcised. All which things although she had unworthily committed, yet it is likely that there was remaining in her some feeling of that pure religion, wherein she had been brought up from her tender years. This seemeth to be the cause that she was so desirous to hear Paul preach, whose doctrine every body spoke of. Which thing she might easily obtain of Felix her husband, loving her so entirely. Hear by the way we may see what remaineth commonly for them which make marriage with wicked people, and void of true religion. For although they being blinded either with the sting of concupiscence, or bewitched with the glory of richesses and honour, go about to shake off all sense of religion: yet the sting of conscience returns again, and the desire of faith so denied and naughtly forsaken, kindleth again, but commonly doth them little good, because they have so little regard of God, and their own salvation. Wherefore we must think that it was not without a cause that God by Moses commanded his people to abstain from marriage with Infidels, because he known they were hereby like to incur the present danger of their salvation. For the which cause Paul also willing to confirm the old law, 
2. Corin. 6.  forbiddeth us to bear the yoke with unbelievers. Also it behoveth us to mark the goodness of God, which suffered the word of the Gospel, whereby life and salvation is offered unto man, to be preached unto those that were polluted with such filthy lust. He is therefore truly that God which desireth to have men saved, and willeth not the death of a sinner, but rather that he should repent and live. Hear unto belong many examples of the Gospel, wherein we read that christ of a certain singular favour and familiarity, offered salvation unto Publicans and Harlots. Which, as it serveth for our consolation when we be troubled with the suggestions of Satan, whereby he calleth the certainty of our salvation into question: so also it admonisheth us of our duty, that we wickedly despise not the grace of god, which he so lovingly offereth unto us. For as the preaching of the gospel, is the cause of salvation to them that believe and repent: so they are inexcusable before God, which being without repentance, wickedly contemn it when it is offered: of whose number we shall hereafter hear that Felix was.  
But let us see Paul's Sermon which Luke reporteth not word for word, but reciteth only the chief points: whereof may easily gathered, 
The points of Paul's Sermon.  what he said. These are three in number. First, Felix heareth him entreat of the faith in Christ. Furthermore as Christ is always constant in himself, & is but one yesterday, to day, & for ever: 
Faith in Christ.  so there is always but one trade of faith in Christ, which aught not to be changed. Wherefore we must think Paul spoke none other things at this time, 
Roma. 3. Gala. 2, & .3.  but such as are contained else where both in his Sermons, and Epistles. The sum of all which is, that men are justified and saved freely, without the works of the law, through faith only in Christ. And as he laboured to bring the jews unto Christ, from the affiance in works of the law: so is it like that he entreated much of moral virtues before Felix, because they little avail unto true justice in the sight of God, but are acceptable unto God, because of faith only in Christ: because we have occasion every where to speak of these things, we will now tarry the less while upon them. This mark, how the faith in Christ, must not be preached in corners and where no fear of danger is, but must then be stoutly and freely confessed, when we perceive the world offended with us for the same. Therefore they are not to be harkened to, which account the confession of faith, among things indifferent. For so they accuse the Apostles and holy martyrs of Christ, of madness, which were never more fervent in defending the faith, than when they saw it most cruelly assaulted. Also the Anabaptistes are confuted by this example of Paul, which being apprehended by the Magistrates, can scarce be brought at any time to give an account of their faith, and many times will neither confirm their own opinions with any arguments, nor answer to the arguments made against them. Howbeit Peter commandeth all Christians to be ready to give a reason of their faith, to every one that asketh them. 
1. Pet. 3.  And Paul was so little ashamed either of his faith or doctrine, that he disdained not to preach the same, being in bands, before an heathen tyrant and filthy adulteress.  
Secondly, Paul reasoneth of justice and Temperance. 
justice and Tempepance are the fruits of faith.  But under these two virtues are comprehended the true fruits of the faith that justifieth: & justice we understand in this place to be that, that giveth unto every man that is his, and therefore comprehendeth under her, all virtues. Christ commends this virtue, where he commandeth to give unto God the things belonging unto him, and unto Cesar the things that are due unto him: & hereunto is to be referred that, that Paul writeth in an other place: give unto all men that is their due, 
Rom. 13.  tribute to whom tribute belongeth: Custom to whom custom is due: Fear to whom fear aperteyneth: Honour to whom honour appertaineth. etc. Temperance is an impediment or stop against unlawful desires, and bridleth voluptuousness, that we be not carried with the entisementes thereof, to sin against God and justice. Therefore whatsoever might be said touching the exercise of virtues and good works, Paul did comprehend it, under these two kinds: namely justice, and Temperance. And these things must of necessity be subject to the doctrine of faith, both because they be the true fruits as we said even now, by the which faith is known, and also, because no man should abuse the pretence of faith, to cloak his carnal liberty: against the which many things are every where said, in the writings of the Apostles. Furthermore Paul's prudency joined with his free speech, is here to be considered. For he reasoneth of such fruits of true faith, as chiefly were wanting in his hearers. For we have declared before, that Felix did many things like a tyrant in governance of the province, and had more regard of his private advantage, than of public justice. And Drusilla, like a filthy adulteress married with an uncircumcised person, contrary to the law of God. Therefore it was meet, to set these things before their eyes, that they might plainly understand, how far off they were from the way of salvation. This example teacheth us what we aught to preach, and after what sort many men would have the grace of God, and the faith that justifieth, only preached. But the wickedness of this world, and of our age, whereby we see all men every where rush into all kind of mischief, requireth a far other thing. Therefore these things must be reproved, lest we preach the grace of God in vain to them that yet understand not what need they have thereof. And we must not regard, what the world would have, but what Christ commandeth, which would have repentance first preached in his name, and then forgiveness of sins. Luke. 24. Therefore they do neither godly nor wisely, which teaching only the grace of God, and faith that justifieth, before this unrepentant world plant a licentious kind of life, causing men to live in all kind of security and carelessness. But rather let them both be joined together, that men being convicted of their wicked●nesse, may repent, and learn to seek forgiveness of their sins, in the only grace of God, through faith in jesus Christ.  
Thirdly, Paul disputeth of the later judgement, namely to confute that error, 
3 The later judgement.  wherewith the Gentiles being most deceived, and made careless, believed the world to be everlasting. Hereof sprung the opinion of Epicure, that said how God regarded no things done upon the earth: Wherefore it was very needful, to speak of the end of the world, and of Christ's last coming unto judgement, lest that which he had spoken of justice and temperance, might seem foolish and to no purpose. We are taught, that this Article of the faith, is most worthy to be marked, whereby we believe that Christ shall come to judge the quick and the dead. For it comforteth the weak, which are offended at the proceeding of this world, while they behold how the ungodly rusty in prosperity, and how the godly are punished and afflicted. For they learn that there shall be one day a change, for the which cause▪ christ calleth his coming, the day of our redemption. Again, there is no more affectuous way to move men to do their duty, 
Luke. 21  and to refrain from sin, than when that day and severe countenance of the judge is set before their eyes. Which is the cause that we hear Christ so often make mention thereof▪ and the Apostles for the most part take their arguments of exhortation and dehortation from the same.  
Now remains it for us to see the effect of Paul's Sermon, 
The effect of Paul●s Sermon.  which touching Felix, was altogether in vain. For in deed he is feared with the mention of these things, but he thinketh never the more of any amendment. For he sendeth Paul from him, as though he had no leisure to hear him any longer. This is the usage of the ungodly, which sometime for curiosity sake, will hear the word, and are so far affected therewith, that for fear they tremble in their consciences. But these are yet no tokens of a better disposition, because the Apostle testifieth, that the Devils use so to do. james. 2. For assoon as they perceive that the word of God agreeth not with their humours and desires, they disdain any longer to hear it. So Achab hated Micheas, because he never spoke such things as pleased him. Furthermore Felix bewrayeth his reprobate mind again, by an other argument. For he looked to have had money at Paul's hand, and purposed not to let him go without some meed, whom yet he knew of right aught to be set at liberty. Therefore he had law to cell, the cause whereof was covetousness, which all other nations did reprehend in the Romans, as a thing insatiable. Let Magistrates learn by this filthy Example, to beware of taking bribes in judgement, which by the testimony of God useth to blind the hearts of the wise, and to pervert the ways of the just. Exodus. 13. Deuterono. 16. This covetousness hath been the destruction of most flourishing common weals, and what hurt it doth every where now a days daily Examples abundantly declare. But Felix yet maketh not an end of sinning. For perceiving that Paul (which would neither burden the brethren, nor give any ill example) was slack in offering of money, he seeketh an other advantage of the innocent. For when Festus his successor came▪ and he must give up his office, he leaveth Paul in prison, to the end hereby to pleasure the jews, whom he had many ways grievously offended, where we may see in what state the godly are, whose patience the wicked abuse to their pastime, and seek occasion by them, to gratify one an other. So Pilate and Herode wickedly agreed together to vex and molest Christ. So the father of Drusilla beheaded james with the sword, and when he saw it liked the jews, he went about to put Peter also to death for their sake. But the wicked have not always that they desire, whom although the vengeance of God punisheth not by and by, yet he recompenseth his slackness with the more grievous punishment at length. It shall be our parts by Paul's example, to learn to be constant in faith, and to be patient in continual afflictions, that at length having overcome all adversities, we may triumph in jesus Christ, to whom be blessing, honour, glory and power for ever. Amen.    

The xxv Chapter upon the Acts of the Apostles.  

The. Cluj. Homely.  WHen Festus had received the office, after three days he ascended from Caesarea unto jerusalem. Then informed him the high Priests and the chief of the jews, of Paul. And they besought him and desired favour against him, that he would send for him to jerusalem. And they laid await for him in the way, to kill him. Festus answered that Paul should be kept at Caesarea, but that he himself would shortly departed thither. Let them therefore (said he) which among you are able, come down with us, and accuse him, if there be any fault in the man. When he had tarried there among them more than ten days, he went down unto Caesarea, and the next day sat in the judgement seat, and commanded Paul to be brought. Which when he was come, the jews which were come from jerusalem, stood about him, and laid many and grievous complaints against Paul, which they could not prove, as long as he answered for him●elfe, that he had neither against the law of the jews nor yet against Cesar offended any thing at all. 
IN this twenty-five. Chapter and the next following, are described two grievous inditements or arrainments, whereof the one Paul sustained before Festus the new precedent & in the other he pleated his cause, before king Ag●ippa, and Bernice the Queen. The first is the more notable, because under the colour thereof, the jews had like to have brought Paul in great jeopardy, which yet thorough the help of God he escaped, who promised him he would be his succour & safeguard, for that he must bear witness of Christ at Rome also, before the Emperor, as was declared before in the 23. Chapter. The chief end of all these things is to teach us how God hath a care for his people, suffering them to be tempted many ways, but yet delivering them out of all temptations as long as they follow their vocation, and put all their hope and trust in him. Wherefore these things must chiefly serve to confirm our faith, 
A new attempt of the Iew●s against Paul  which thing that we may do to our great utility, we will consider every thing in order.  
First, here is declared a new enterprise of the jews attempted to oppress Paul by. For when Festus was gone to jerusalem, to take an oath of allegiance of the Citizens and inhabitants there, by and by the Priests and men of authority came unto him, and accuse Paul, whom Felix had left in prison, desiring the new Precedent of his favour, that he might be brought to jerusalem to be judged, and that they might proceed against him, according to the law of their Country. But in the mean season they were purposed privily to wait him by the way, and to kill him. In this place may be seen how unquiet in mind the wicked are, after they be once inflamed with hatred of the truth. For where always their naughty works are disclosed by the light thereof, it can not be, that they can easily lay away the hatred once conceived. But rather they boil and froth in their minds like the raging sea, busily watching every small occasion, whereby to extinguish the light of that truth, which they so hate. And commonly the force of this hatred is such, that without any regard many times to their private avails, they only seek and desire how to make the ministers of the truth out of the way, whose doctrine they perceive so vexeth and fretteth them. Both these things may be seen in this present example. For we have herded how Paul was in prison whole two years. Howbeit neither the continuance of time, neither the miserable state of captivity could assuage their minds, for they could bear with any thing better than with the doctrine of the truth. Wherefore they narrowly watch every little occasion, & spare neither for pains nor cost, to bring their desire at length to pass. First therefore they begin to make their requests and petition unto the new Precedent against Paul, which they ought to have made rather in the behalf of their common weal, and to have besought him of his friendship towards all men in general. But they thought by this mean to prejudice Paul, that the Precedent might conceive he was some public enemy of his whole nation and country, considering they laboured so earnestly to have him punished. And we must not think that hatred of the truth had so great force in these men only. For it is the common guise of all that are ungodly, that if they might have their wish never so much, yet nothing is more dear unto them, than to have the lives of them who they know will withstand their impiety and naughtiness. Hereunto belongeth that, that the Evangelists write of Herodias, which when she herded how Herode had offered her daughter the one half of his kingdom, yet she required but only the head of john to be given her, because as long as he lived and preached, she thought her reign should not only be unpleasant, but all her life also. Many things of like sort might be reported, and examples even of our days, but because they are every where to be seen, therefore we think good to pass them over. Let us rather mark the use of these things, which is, that we trust not over soon, those which have once conspired against the truth. For although they can sometimes trimly dissemble and colour their hatred against the truth, yet the poison thereof lieth hidden deep in their breasts: assoon as occasion serveth, will burst forth with might and main. And in these people hath that saying of the Prophet chiefly place, pronouncing that the heart of man is froward & unsearchable. Again, 
jere 17  here appeareth what the weapons of the ungodly are. First they counterfeit a countenance of law and equity, in that they require to have him brought to jerusalem to be judged, which might seem an honest and just request, both because all the business began there first, and also for that it seemed not reason that they which were so many in number and authority, should be at so great charges, and take such pain to journey so far for one man's sake. But in the mean season, under this fair face of equity, they cloak an horrible and bloody meaning, as was even now declared. Let us learn by this place, to judge of those men which now adays do the like: whereof a man may every where find more than are profitable in a Christian common weal. 
Luke. 22 john. 8  verily Christ says, that these men fight with the power of darkness, and therefore are the ministers of the Devil, which was a liar and murderer from the beginning. And Paul prophesied that Antichrist should reign chiefly through lying and open force. Therefore, as many as resist the truth and the ministers thereof with violent and treacherous sleights, it is evident, that they fight for the devil, under the standard of Antichrist, with whom (except they repent in time) they shall hereafter receive the pay and wages of eternal damnation.  
Moreover, let us see how God disappointed the bloody devices of his enemies. 
God scattereth the counsels of his enemies.  For it was his working that Festus consented not to the desire & petition of the jews, whose request yet as shall appear hereafter, he made no small account of. And surely there were great causes, that might have moved him to yield unto the jews. For he might both justly have suspected Paul, whom Felix going out of his office, had left in prison, and it seemed that the request which the chief of the jews made, was not to be rejected: and again, he might appear but slenderly witted, if in the beginning of his government, he would procure him the hatred of a whole nation for one man's sake, and he a prisoner, and of no reputation. But through the secret inspiration God, it cometh to pass that Festus had more regard of justice and of the Roman laws than of the jews nation. Wherefore he thinketh good to keep Paul at Caesarea still, yet permitting the jews, according to order of law, to proceed against him. It pleased God, to teach all them that be in office or authority, by the example of this Gentle, what they have to do in like case, verily to commit nothing either for favour of men, or respect of private commodity, but to follow equity and law, which if it be not kept, it is impossible that common weals can continued in safety. Therefore let Christian Kings and Princes be ashamed, both of their lightness and unrighteousness, which now a days commonly condemn the maintainers of evangelical truth and faith without hearing, for the Popes and Bishop's pleasure: yea because they would seem very religious, they give them all power against the faithful of Christ, so committing the sheep unto the Wolves. They shall one day feel to their great smart, what they do, when both the bloody Popes shall be punished, and Christ our judge shall require at the hands of the Kings, his people committed unto their charge. But here have we chiefly to consider God the author of all these things, whose working we even now said all this was. For where he had said, Paul should bear witness of Christ at Rome also before the Emperor, he would also perform his promises, whose counsels, seeing no subtility of man is able to prevent, it was easy for him to disappoint the enterprise of the jews. And where he hath power over the hearts of men also, he now planteth such a will in Festus, that he provideth rather for Paul's commodity, than for the jews.  
And afterward when he would have gratified the jews, he stoppeth him by an other mean from doing the same. Hear may we take singular consolation, considering we see that wicked men, and such as dance after the worlds pipe, are subject unto the commandment of God, so that he hath full power and authority both upon their bodies and minds. Why therefore are we afraid of their counsels and devices? why fear we their power? why put we not our trust rather in God, which is able to put in their hearts, new wills, or else mightily to bind their hands?  
But let us return unto the jews, 
The jews accuse Paul  who according to the Presidents commandment, go again unto Caesarea, and make a grievous complaint and accusation against Paul, in the description whereof Luke is the shorter, for that they were for the most part such things, as had been many times before objected unto him. Hear we have to consider the jews, the complainants, who first stand round about Paul, being brought into the place of judgement (which was a thing contrary to the common order in judgements) even to dismay him with their outward show, and with their authority to move Festus. This done, they bring out again the old points of their former accusation, as may appear by Paul's answer. But it seemeth they chiefly urged the crime of sedition, as though thereby he had committed treason against Caesar. But although they lay many things to his charge, they were yet able to prove nothing. Paul so pleading his cause, that it appeared manifestly to all men, that he had offended in nothing, either against the law of God, either against the Temple and service, either against Caesar. And what arguments were brought on both sides, any man may easily gather by the accusations aforesaid. Hear may we see what impudency and boldness is in the enemies of truth. For what could they more impudently have done, than again to lay to Paul's charge without proof or testimony, those things whereunto Paul before had oftentimes answered? Yet where they wanted both arguments and witnesses, they compass Paul about so boldly, as if their authority only, aught to have prevailed in a matter of life & death. This is the guise of the wicked, that they will be satisfied with no kind of answers, but always recourse to their old slanders. This we find true in these days, where our adversaries being convinced with so many arguments, yea now with so many years experience, yet they impudently lay to our charge, the crimes of seduction, sedition, blasphemy, and infinite such like. For why should they be ashamed to lie before men, who are not ashamed to speak against God? but in Paul's answer this is worthy to be observed, that he denieth he hath any ways offended against Caesar, yet preached he that Christ was God, and procured the people under the Roman Empire, to take unto them a new faith, which thing Tertullian declareth was unlawful for any man to do by the Roman laws. How can Paul therefore say he offended not against Caesar? Hear we must know (O brethren) that religion is subject neither to Caesar, nor yet to any other Magistrate, so that they at their pleasure, may decree what they will therein. For it belongeth unto God, and according to his word and appointment, it must be ordered. And as Christ commandeth to give unto Caesar that thing that belongeth unto him: so will he have reserved for God also, that that is due unto him. Wherefore he offendeth not against the Magistrate, which without purpose of raising any tumult, defendeth the true honour of God, although the Magistrate forbiddeth the same. For when such Magistrates pass their bounds, and will encroach upon God's kingdom, they are not to be heard: But rather Peter's rule must take place, which teacheth us that God be must be obeyed, rather than men. Hear hast thou what to answer to those, which cry out, that we seditiously bring up many things, contrary to the proclamations of Emperors: and say, that in matters of religion, we must simply obey our Princes. Whose saying if it may prevail, than not we only, but also all the Prophets, and Christ and his Apostles with them, shall be condemned: who, it is evident preached the word of God, beaten down superstition, and planted true faith contrary to the commandments of Magistrates and rulers. There is no cause therefore why we should regard these slanders: but let us rather with a clear conscience hold on in the true faith, and with a pure mind serve our saviour jesus Christ: To whom be praise, honour, power, and glory for ever. Amen.   

The. Clvij. Homely.  FEstus willing to do the jews a pleasure, answered Paul, and said: will't thou go up to Jerusalem, and there be judged of these things before me? Then said Paul: I stand at Caesar's judgement seat, where I aught to be judged. To the jews have I no harm done, as thou very well knowest. If I have hurt them, or committed any thing worthy of death, I refuse not to die. If none of these things are whereof they accuse me, no man may deliver me to them. I appeal unto Caesar. Then spoke Festus with deliberation: Thou hast appealed unto Caesar, unto Caesar shalt thou go. 
WHere Paul the Apostle speaking of his afflictions unto the Corinthians, saith he was made a gazing stock unto the world, and unto angels, and unto men: that same may chiefly be perceived by the things which chanced unto him in his last captivity or imprisonment. For now had he been four times presented in judgement, to plead for his life. First, before the people at jerusalem upon the stairs, going up to the castle: secondly before the counsel of the priests: And thirdly before Felix the Precedent. After which followeth this new arainment before Festus the new Precedent. Every one of them were notable, by reason of the great dangers, that fell out in them, as we have seen in their places: all which dangers he yet escaped through the help of god. These things teach us what power God suffereth the wicked to have upon his elect, whom he yet delivereth with a mighty hand out of all their tribulations, because of their faith. Wherefore we must not be offended, if we have the like happen unto us also. And this is the chief use of this place, where we are taught how Paul escaped this new danger, where of the Precedent himself was the author, because no man should think that he was heretofore delivered, rather by the benefit of men and power of the Presidents, than by the favour of God. Let us therefore consider each thing in order.  
First we have to consider Festus, 
The iniquity & unrighteousness of Festus.  who perceiving that the jews alleged no matter but mere slanders, and that Paul was innocent: yet notwithstanding minded to gratify them with the pleasure that they requested. Whereby it may easily be conjectured, that he was either bribed, or else fair promised, seeing his mind was so altered upon the sudden. But whether he had intelligence of the await they laid for Paul or no, it is evident he did unjustly. Yet he cloaketh his unjust dealing marvelous craftily. For lest he should seem to grant the jews any thing, but that was requisite and just, he demandeth of Paul whether he will go up to jerusalem, or not, and there he promiseth he will hear the matter, meaning only to get the good will of the jews hereby, and to avoid all manner of hatred and envy. By this example we are taught, how easily they are corrupted that want the knowledge and fear of God. For where by nature we are prove unto evil, every little occasion setteth us on cog, unless we be pulled back with the fear of God, as with a bridle. Hereof this Festus is a singular example, which thus suddenly beguyleth men of that notable hope which they had conceived of him. Therefore we must not put our trust in any such men. For although sometime they show some notable signification and likelihood of virtue, yet not long after they fall again to their old nature. For that that we see here in Festus, the same the Scriptures report was in Pharaoh, Saul, Achab, and diverse other wicked people. This place moreover teacheth us, what a plague in judgement respect of people is, when we go about to win the favour of men. For hereby Felix obscureth all his former praise, and of a most just judge, which he seemed a little before to be, becometh a cruel murderer, going about to gratify them which had in their mind devised the death of an innocent man. We have like examples in the histories of all nations. Therefore it is not without a cause, that both God's law and man's forbiddeth judges to have respect of people. And surely it is meet and convenient that they which are in God's steed, should resemble God's properties & conditions: 
Rom. 2. Ephe. 6. Acts, 10. etc  whom all the scriptures with one consent bear witness to have no respect of people.  
But what doth Paul, 
Paul apealeth unto Caesar.  which seemeth scarce able to escape this danger? he perceiveth whereunto the matter tendeth, even by revelation of the spirit, which christ promised should be an advocate to his servants. Therefore he speaketh freely and with strong reasons, refelleth the unjust request of Festus. first, I stand (saith he) at Caesar's judgement seat: the●e I aught to be judged. Hereby he declareth that the injury should redound unto Caesar, if he should be taken from his judgement seat, & delivered to the jews to be judged. This aught governors of countries, & all other inferior officers to imitate, knowing that the faults they commit contrary to equity and law, redoundeth upon those which have put them in office, and that they are therefore worthy at their hands to be grievously punished. Hereof among the ancient Romans proceeded that severity of censure, wherewith they thought good to bridle and keep under the licentiousness of Magistrates. A notable example whereof, Por●ius Cato showed upon L. Flaminius, whom he put out of the number of the Senators because he beheaded a certain condemned person within his circuit, appointing a time to execute him at the pleasure of an harlot which he loved. For those most grave and wise men would not have the majesty of their Empire to be blemished or stained with the concupiscence of light people. Now a days, because preachers wink at every thing, tyranny reigneth in every place, and the authority of Magistrates decayeth every where: but hereof we shall speak another tyme. Now let us go on in Paul's answer, who saith in the second place: To the jews have I done no harm. Whereupon he gathereth, that it were not reason that he should be judged according to their laws and privileges. Touching his innocency, he calleth the Precedent himself to witness, which might easily perceive the same by his apology or defence. Thirdly, he reasoneth by a strong argument called a Dilemma. If I have deserved death, I refuse not to dye: but if not, no man hath power to deliver me, being innocent, to the pleasure of mine enemies. And so when he had alleged these reasons, he appealed unto Caesar, both because he had no more hope in Festus, and also because he known by warning of the Oracle, that it was God's appointment that he should bear witness of christ before Caesar also. By which example we are first taught, that the godly are compelled by no rules of Christian patience, to yield themselves rashly to the pleasure of the ungodly: yea rather it is lawful for them to avoid manifest dangers, if so they may do it with safe conscience, and the obedience which they own unto Chryst. Thus where they would before have scourged him, he put them off by order of law, and through counsel of the Captain he defeated the murderers that had conspired against him. Therefore the error of them is foolish, which abusing the words of Peter (where he biddeth us be ready to yield a reason of our faith to every one that demandeth it) think the Ministers of the word aught to be brought before Popish counsels, there to tender a reason of their faith, where no reason is admitted, but plain tyranny reigneth. Whose opinion if it be allowed, then must we say Paul did unjustly, which chose rather to declare his faith at Rome, than at jerusalem. But he did therein both godly and wisely, following the Oracle of God, whom the ancient doctors Athanasius and Ambrose rightly followed, whereof the one would be judged only at Milane, where he had taught and preached: the other could never be persuaded to commit his cause unto suspected counsels, but thought it more for his safety and praise to flee, than to tarry among those, which he known had long before conspired against the truth. Moreover, this also is to be observed, that Paul so shunneth this danger, that yet he hath a diligent consideration of his innocency. Let all they that are godly do the like, but specially they which are ministers of the Gospel, lest while they inconsiderately provide for their life, they bring their good name in hazard, and so through their occasion 'cause the Gospel be evil spoken of. Thirdly, he proveth by a new example, that that hath been oftentimes declared, namely that it is lawful for Christian men to wage their law, and to flee to the prerogative of Princes, when necessity so requireth. For Paul, which before had set the privilege of Rome against open force, useth now the benefit of appeal, which can seldom be done without some reproach of the judge, & much more of the party plaintiff. Therefore certain brainsick people abuse the words of christ, and of Paul, written in the .5. of Matthew, and in the first Epistle to the Corinthians the sixt Chapter, where the right use of judgements is not forbidden, but the desire of private and unlawful revenge, and the insatiable lust of contention, which gapeth after other men's goods, and disturbeth all kind of charity, is bridled and restrained. Finally Paul's words contain in them a general doctrine, chief appertaining unto all Magistrates: namely, that it is lawful for none of them to commit an innocent to the will and pleasure of others, or to purchase any man's favour with his death and blood. For whosoever bear office and authority are the Ministers of God to defend Innocents, and to punish naughty and wicked people. Therefore whosoever do otherwise, they are the Ministers of the devil, and fellows with pilate and Herode, whereof the one delivered christ to the jews to be crucified, and the other for an whores sake, beheaded john the Baptist. 
The Precedent admitteth the appeal, although unwillingly.   
But let us return unto Festus, which being moved with Paul's sudden appeal, and seeing himself disappointed of his hope, debating the matter with those that sat on the bench with him, answereth at length with angry mood: Hast thou appealed unto Caesar? As if he should say, art thou so bold to take Caesar for thy judge rather than me? well thou shalt go unto Caesar. He trimly expresseth the usage of the wicked, who although they well know how wicked they a●e, yet they will take it in very evil part if a man touch them never so little therewith, or make any exception against their decrees. Yet is he much better than many of the Princes of our days, who will suffer the faithful of christ to enjoy no benefit of law, or public equity. And verily the severity that the Romans used in administering their laws, is very notable, seeing that Festus after the appeal that a person of no estimation had made, thought it was lawful for him no further to meddle in the matter. The force whereof did long preserve their common weal, battered and ●ore shaken with many vices. It were meet that Precedents in these days should be kept under with like severity (as we erewhile declared) which thing if the higher Magistrates would observe, both should they be hated the less themselves, and innocency every where should be the more maintained. But chief let us observe the power and truth of God, whereby he defendeth his servants against the assaults of their enemies. Let us in trust hereof, embrace the truth with all our hearts, and having once taken hold of her, keep her fast, and suffer ourselves by no threats to be pulled from our saviour jesus christ: to whom be praise, honour, power, and glory, for ever. Amen.   

The. Clviij. Homely.  ANd after a certain days king Agrippa and Bernice came unto Caesarea to salute Festus, and when they had been there a good season, Festus rehearsed Paul's cause unto the king, saying: There is a certain man left in prison of Felix, about whom when I came to jerusalem, the high Priests and Elders of the jews informed me, and desired to have judgement against him. To whom I answered: It is not the manner of the Romans for favour to deliver any man that he should perish, before that he which is accused have the accuser before him, and have licence to answer for himself concerning the crime laid against him. Therefore when they were come hither, without any delay, on the morrow I sat to give judgement, and commanded the man to be brought forth. Against whom when the accusers stood up, they brought none accusation of such things as I supposed: but had certain questions against him of their own superstition, and of one jesus which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him whether he would go to jerusalem, and there be judged of these matters. But when Paul had appealed to be kept unto the knowledge of Caesar, I commanded him to be kept till I might send him to Caesar. Agrippa said unto Festus: I would also hear the man myself. To morrow (said he) thou shalt hear him. 
GOD useth to exercise his people in this world with diverse and sundry tribulations, but according to his wisdom and goodness he maketh them serve to the glory of his name, and to their salvation. A very notable example whereof, is here set forth in this Story of Paul. For after his apprehension at jerusalem he had every day ministered unto him fresh occasion of preaching. For first he was permitted to speak unto all the people standing upon the stairs, gooing up to the Castle, whereof he never had the like opportunity before. After that he protested his faith in the Counsel of the Priests and Elders, which otherwise would never vouchsafe to have herded him. Thirdly, he made a long Oration, touching his vocation and office, before Felix the Precedent, which used many times to send for him, and to talk with him. At length he gave an account of his faith and doctrine before Festus, as we heard of late. And he so declared and opened his cause every where, that both the Roman Precedents, and the barbarous soldiers might easily understand his innocency: a thing surely much making to the setting forth of the Gospel. And undoubtedly such seeds of faith were sown in the minds of a great many, that not long after they brought forth rare and singular increase: because the word of God (as isaiah testifieth) useth never to be preached in vain. Moreover the things that follow must be referred to that we even now said: whereby it shall be declared what occasion of preaching Paul had given him before king Agrippa, and Bernice, and all the nobility of that Country. And because it was a thing seldom seen, for Princes to hear a Preacher in bands, therefore Luke thought good to pass over none of those things which chanced in or about the same.  

Agrippa & Bernice.  first he showeth the occasion of all the matter, which was the coming of king Agrippa and Bernice unto Caesarea to welcome Festus, being lately come from Rome. And it was no marvel that the king showed himself so officious unto the Precedent, for it was evident that he had obtained the kingdom of the Emperor, through favour, and so held it, that he must of force acknowledge the Romans to be his lords and superiors. This Agrippa was son to Herodes Agrippa, of whose tyranny & horrible death, it hath been spoken in the 12. Chapter. And Bernice was his sister, whom (josephus saith) the people suspected to have unlawful company with her brother. Wherefore to avoid this suspicion, she married with Polemon, king of the people called Lysij, from whom yet not long after she was divorced, and returned to her brother again, who trusting in the amity & power of the Romans, made no account of the people's talk. This is a singular example of God's goodness, which doth vouchsafe to have the salvation that is purchased by Christ, to be preached by Paul unto two people born of wicked stock, & polluted with incest. For their great grandfather was Herodes the great, which laid wait for Christ, being new born, & caused the babes of Bethlehem most cruelly to be murdered. Herodes Antipas, brother to their grandfather Aristobulus, or as some think, Alexander, being himself also defamed of incest, commanded john the Baptist to be beheaded, & scoffed at Christ being sent bond unto him. Of their father Agrippa, we spoke of late, who killed james, & cast Peter the Apostle in prison▪ meaning to have put him to death also, but that he was delivered by the help of an angel. Agrippa & Bernice born I say of such progenitors as these, hear Paul preach the Gospel of salvation. Whereby it easily appeareth, that God is not so wayward nor desirous of revenge, to punish the children for the wickedness of their fathers: but that his grace is stretched out to all men that will truly repent and turn unto him. See what he saith hereof himself in the eighteenth Chapter of Ezechiel. Whereunto also is to be referred, how christ was peculiarly sent unto those men, whose predecessors being many ways unkind towards God, slay the prophets that were sent unto them. And we see in these days, that the grace of God, and the merit of christ is most courteously offered to meany which have horribly sinned. Therefore they which Satan hath taught to doubt of God's favour and mercy, as though our sins were greater than it, let them learn comfort hereby. Also let these things serve to instruct us, that we condemn no man rashly because of his ancestry, seeing that in the generation of christ are numbered diverse defamed people, so that no man need to doubt, but christ chief belongeth unto sinners.  
But to return to our purpose, let us see for what occasion Agrippa was so desirous to see and hear Paul. 
Festus communication with Agrippa touching Paul.  This was (as it is said) certain days after his coming: which by all likelihood were spent in pastime and banqueting. For Princes and noble men have little care of Captives and prisoners. It is to be thought that Festus had communed with Agrippa about Paul, supposing to be helped by his counsel in such a difficult & intricate matter. Therefore he beginneth in this wise to declare the whole matter, but subtly and craftily, slily dissembleth, how he would have gratified the jews, as we shall see when we come to the place. For his declaration consists of three parts, whereof we will orderly entreat.  
In the first part he declareth what Paul is, what the jews requested, and what answer he made them. He saith Paul was a captive, left in prison by Felix. Which thing he allegeth for this cause, that Agrippa should not think he had caused him to be laid in hold. The jews (saith he) made request unto me by their Elders & Priests, that I should give sentence of death against him. Which thing I would not grant them. For I alleged unto them the manner of the Romans, which was, to give sentence of death against no man for any men's pleasure, but first to use all kind of search & lawful inquiry, so that the accusers shall make informaiton openly, and the accused shall have time & place to make his purgation & defence. verily the custom that Festus allegeth, is very notable, whereby all magistrates are taught, that they must do nothing for any man's sake, contrary to law and justice. For although humanity & gentleness is a thing much commendable: yet it becometh judges always to have a special consideration of justice. Which thing, both the laws of God, and all nations expressly command. Surely Solomon saith, that God hateth him as much that spareth a wicked person, as he that slayeth an innocent. Pro. 17. But the untowardness of our days is much to be bewailed, where that that Festus saith was in use with the Romans, hath scarce any place among Christians. For we see it oftentimes come to pass, that the faithful people of Christ for the Pope's pleasure, are cruelly made out of the way without any hearing of their cause. As many magistrates therefore as will truly discharge their office, must see that judgement proceed lawfully and as it aught. Above all things it is requisite in judgement that the accusers be present, that there be no place for slanders & backbiting, which many times bring innocents in much danger. That done, let the defendants also have place to make their lawful purgation, & let judges think that they have two ears given them, the one to hear the plaintiff, the other the defendant. But specially let this rule have place, that right and law be not transgressed for any man's pleasure. For where judges be no private people, they must know they are bond indifferently to all men alike. Furthermore, as the equity of the Roman laws deserveth to be praised, so the impudency of the jewish Priests is utterly to be detested, which durst request that thing, which an heathen man understood was neither right nor lawful. But where they which would seem to be most holy, and the very pillars of God's Church, thus did, might not the Gentiles justly suspect their religion? But would to God we saw not the like impudency in the Monks and bishops at this day, which use to make most wicked decrees in Princes courts, and abuse the clemency of kings, to establish their tyranny against the servants of Chryst.  
In the second part is declared, how Festus handled this matter. As soon (saith he) as they came hither, 
Festus testifieth that Paul is innocent.  I gave them audience straight way. And by and by I perceived he was innocent. For they laid none of those things to his charge that I looked for: but brought forth certain questions belonging to their own superstition, and handled a certain cause of one jesus, who Paul said, was risen again from death. After this sort speaketh the profane man most contemptuously of sincere religion, which Paul yet handled both diligently and at large, as may be gathered by Festus own saying. In him have we an example of all those, which contemn and deride the mysteries of the word of God, and specially the resurrection. In instructing of whom, although we little prevail, no man must be offended, considering that Festus had so little regard of those things, which Paul most gravely declared. Yet judges have an other thing to observe in this heathen person, namely to hear causes without delay: considering that by unjust dilatories from day to day, many men are circumvented: which because they are not able to be at such charges, are unable to prosecute & follow their right. Principally, let us observe how Paul's innocency is confirmed by many testimonies. For first we had Lysias the captain a witness thereof. After that Felix. Now Festus. And within a little while after we shall have Agrippa to make one with them. And although the wicked priests go on in their accusation, yet they confirm Paul's innocency the more, for that they are able to prove none of those things they lay to his charge. The like case were the other Apostles in, as we have oftentimes seen. So the Evangelists declare, that pilate and Herode bear witness of Christ's innocency. This maketh for the commendation & dignity of the christian faith & doctrine. Which who so now a days slandereth, openly bewray themselves to be worse than the Gentiles. It appeareth also by this place, what a miserable state the jews were in at this time, seeing a despiser of all religion had the greatest authority among them, and they constrained to plead their matters of religion before him. And this they may thank the wicked priests, & their own wicked ingratitude of, which denied Christ to be their king and saviour before pilate. The like state are a great many in now a days, under the tyranny of the Turks: by whose example except we repent in time, it is to be feared, that all they that now a days disdain to hear the word of God, and refuse the judgement of the holy ghost touching faith and religion, w●ll one day suffer the like. Finally, he declareth why he kept him being innocent in prison. Namely, because he had appealed unto Caesar. But here he craftily dissembleth his own wickedness, which yet he can not otherwise do, but by bewraying himself, while he confesseth plainly, that he drove the innocent to such an exigent that he must needs appeal unto Caesar. For he had not purposed to gratify the jews to Paul's hindrance and prejudice▪ he would never have appealed unto Caesar. But this is a common trick among great men & magistrates, craftily to cloak their own faults, & then to make men believe they greatly favour justice, when they most transgress the bounds & limits of the same. Furthermore by this occasion it came to pass, that Agrippa was desirous to hear & to see Paul, which thing was the occasion of a notable sermon, which Luke setteth forth in the chapter following. Thus we may see, that through the providence of God, those things advance his kingdom, which we least thought of. Why therefore do we trouble & vex ourselves about our own devices? Why do we not rather every one cast all our care upon God, & do our duty? For so should it come to pass, that we should every where have occasion to serve God, and in all our dangers and distresses should have jesus Christ to be our protector and defender: to whom be praise, honour, power and glory, for ever. Amen.   

The. Clix. Homely.  ANd on the morrow when Agrippa was come, and Bernice with great pomp, and were entered into the Council house, with the Captains and chief men of the City, at Festus commandment was Paul brought forth. And Festus said: king Agrippa, and all ye men which are here present with us, you see this man, about whom all the multitude of the jews have entreated me, both at Jerusalem, and also here, crying, that he aught not to live any longer. Yet found I nothing worthy of death that he had committed. Nevertheless, seeing that he hath appealed to Caesar, I have determined to send him. Of whom I have no certain thing to writ unto my Lord. Wherefore I have brought him unto you, and specially unto thee O king Agrippa, that after examination had, I might have somewhat to write. For me thinketh it unreasonable for to send a prisoner, and not to show the causes which are laid against him. 
ALthough God have given unto man nothing more excellent and commodious, than the word of the Gospel, wherein he offereth us the incomparable treasures of his grace, and the right way unto salvation: yet such is the untowardness of this miserable world, that it hateth & envieth nothing so much, as the same word. Which thing is the cause, that the ministers thereof are many times so grievously molested and afflicted, and become (as it were) certain gazing stocks unto all the world. But because we, upon whom the ends of the world are come, should not be offended at these things, forasmuch as it is evident, that the world should exercise great cruelty under Antichrist their captain: God therefore would have us instructed, partly by prophecies, and partly by examples, whereby we might learn that no new or strange thing happeneth unto us, but that the Ministers of his word have in all ages been so used in this world. And yet that his word could never be extinguished through any attempts of his enemies, for it endureth for ever, and at all times bringeth forth condign fruits, as the Scriptures every where declare. Many examples we have hereof, and among them this one is notable, that Luke setteth forth in Paul the Apostle. For although he lived in bonds, and was constrained to appeal unto Caesar, both by reason of the iniquity of his enemies, and the unrighteousness of the Precedent: yet before king Agrippa, before the Captains, before the chief men of Caesarea, and the whole nobility of that country, he so handleth Christ's cause, that he both proveth his innocency in the hearing of them all, and leaveth in their minds certain evident pricks & stings of the word of God. But it shall be good to consider every thing in order, as it is declared.  
The Evangelist beginneth his narration with Paul's hearers, among whom are first numbered Agrippa & Bernice his sister, 
Paul's hearers.  who (saith he) came into the auditory with all kind of princely pomp and ostentation. After them come the captains of the soldiers, & other lo●ds of the court, and as many as were of authority in the city, whom Festus thought good to have there present, to this end, that howsoever the matter fell out he might the easilier avoid the envy of the jews. Above all things we have to consider Agrippa, who as we said before, was desirous to hear Paul For this desire proceeded more of a certain vain curiosity of mind, than of any love unto the truth or salvation. In so much that he resembleth Herodes Antipas, brother to his grandfather, which also was desirous to see christ, but for none other cause, save for that he herded his miracles praised of so many, a proof whereof he giveth us, in that he cometh to Paul's sermon, not like a disciple or learner, nor layeth aside none of his princely pomp, but bringeth all his courtliness with him for a show into the preaching place. By this example we learn what affection this world beareth to the word of God. Surely either it hateth it, or at lest contemneth it, even of nature, as which would not have his works reproved by the light thereof, and useth to prefer earthly things before heavenly. Yet in the mean season it cometh to pass many times that some come to hear it, though not led with the desire of salvation, yet with the affections of the flesh, that is to say, with curiosity, or with hope of some gain, or of hatred to Popish doctrine, or because they would not be thought to be ungodly or enemies unto religion. But because such come, not as learners, but as judges and controllers, and bring with them, the opinions they have conceived before, it cannot be, that the gospel doth any thing profit them, the end whereof Paul says, is to captivate all the wisdom of the flesh, and to bring it in obedience to the faith. Therefore we must bring with us, humble and lowly minds, and desirous to learn, if we will receive any profit thereby. See Luke. 8. Again, we are taught by this Example, what to judge of them, which come to Sermons and Churches in pompous attire and array. These are like unto Agrippa and Bernice, and give no little offence. For first, it is a great token of lightness in them, that they remember not how they are but mire and clay, and that the beginning of apparel proceeded first of sin, so that it were more meet for us to humble ourselves in them, than to show any pride therein. Another occasion of offence there is, in that we be the authors, that other foolishly imitate us, or else conceive wanton imaginations, or else minister occasion to the poorer sort to be impatient, and to murmur against God. Therefore we incur that horrible sentence of God, which pronounceth that terrible woe against such, as give other occasion of offence. Furthermore it is a token of a certain beastly dullness, and of a mind too too untoward, to show pride in the sight of God, where we aught to show most lowliness. For who would not say, he were out of his wits, which should come before a Prince, to ask pardon of his trespass in proud apparel, and with sturdy and lofty countenance? And yet we come unto the Church, to ask forgiveness of our sins, and to hear the word of salvation, in all insolent and proud manner. verily Christ forbiddeth us to be careful for needful apparel. With what face therefore, can we make garments of such sundry sorts & devices to set out our pride? See what Esay says in his third Chapter at large, touching this offence.  
But let us consider Paul, 
Paul is brought forth in chains to preach.  which at Festus commandment is brought forth bound in chains, as appeareth by his own saying: yet not as a guilty person before judges, but as a teacher and preacher. Hear in this sight or show, appeareth the wonderful counsel of God, where an assembly of most honourable personages, glittering in gold, purple and scarlate, abide the coming of Paul, looking like a prisoner, pale and wan, and dragging his chain after him in his hand. Yea God offereth unto him, being thus in bands, a singular occasion to behave himself boldly in the quarrel of his name. Whereby it appeareth, how the wicked can nothing prevail with their enterprises and devices. For what other thing went the jews about hitherto, but to take from Paul all occasion of preaching; and so to extinguish all his doctrine? But they so little prevail hereby, that rather by their mean, he is brought before a great and honourable assembly, before whom otherwise, he should never have had opportunity to have preached. Let these things serve to comfort us, among the terrors of this world. For why should we henceforth fear the world, seeing God is of as great power in these days, to defend his people, and to promote his word? Chiefly we have in this place to consider Paul, which as the sequel declareth, was bold and courageous of mind: for he was not dismayed at the sight of the king & the nobility. But he declareth his matter so stoutly, that though he were in bands, yet he put his auditors in no little fear, and greatly moved the king in his mind. The like thing we see happened before in Felix. These things teach us, that God's word can not be bond, although his ministers be in prison, and in bands. For the authority or effect thereof, dependeth not upon man. For the spirit of god bloweth where it will, and is not subject to the vain pleasure of man. We are taught also, what we have to do in like case. Let us boldly defend Christ's cause, & not pass a straw for the authority and tyranny of this world. For the cause we have in hand is just and good, and upon it dependeth all our salvation. And it is not our cause, but Gods, who can easily defend the same. And it is not we that handle it, but the spirit of God which worketh and speaketh in us, according to the promiss of Christ. Who therefore will withstand the spirit of God? Who will think to prevail against it? Or who being comforted and helped thereby, will let himself be overcome of cowardly fear?  

Festus causeth Paul to be diligently herded.  Last of all, Festus setteth Paul before Agrippa, & the residue of his hearers, and repeateth in few words his cause, and the end of this present accusation. For this (says he) is he whom all the jews required to have put to death: which yet in his judgement had committed nothing worthy of death. Howbeit, because he had appealed unto Caesar, he desired that they would diligently hear him, & weigh every thing, that he might have some matter of certainty, to write to Caesar of him. After this sort the Roman Precedent causeth Paul to be diligently herded, which thing was not done without the providence of god. In the mean season we have a new testimony of Paul's innocency, which it behoved many times thus to be defended, because God foresaw, that in all ages his doctrine should have grievous enemies. Here appeareth also the incurable malice of the jews, which ceased not to require an innocent to be put to death. For thus they follow their forefathers at the hard heels, who as we read, with like impudence required the death of Christ the son of god Pilate being much against it. Therefore they are utterly overthrown by the just judgement of God, & made a common example unto all men, as Christ many times prophesied, should happen unto them. Moreover, we have to consider Festue saying, which thinketh it a point of absurdity to sand a prisoner, and not to declare whereof he is accused, & wherefore he was put in prison. These things teach us, that we must so deal with prisoners, that we may have full & perfect certificate of all things. For we must not deal rashly in matters of life & death. Seeing that an heathen man understood thus much, what shall it become those magistrates to do, which profess the name and word of Christ? And with what moderation of mind, becometh it us to entreat all captives, seeing we know that whatsoever benefit or harm we do them, the same we do unto Christ himself? But would to God our adversaries in these days would use this equity towards the servants of Christ, who think it but a sport to use all kind of uncourtesy towards us without any cause. Howbeit let these things nothing offend us, seeing we know that Christ also, was most uncourteously dealt with. For why, should the disciples or scholars, think to be in better case than their master? Let us rather rejoice to suffer all kind of afflictions for the truth sake, for this is the high way unto heaven, where the inheritance of eternal life remains for us with our head jesus Christ: to whom be blessing, honour, power, & glory for ever. Amen.    

The xxuj Chapter upon the Acts of the Apostles.  

The. Clx. Homely.  AGrippa said unto Paul, thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy king Agrippa, because I shall answer this day before thee of all the things whereof I am accused of the jews, namely because thou art expert in all customs and questions which are among the jews. Wherefore I beseech thee to hear me patiently. My living that I lived of a child (which was at the first among mine own nation at jerusalem) know all the jews, which known me from the beginning, if they would testify: for after the most straightest sect of our religion, I lived a Pharisey. 
OUr Lord and saviour jesus Christ talking with Ananias touching Paul, and his ministery, saith among other things: This is a choose vessel unto me, to carry my name before nations and kings, and the children of Israel. Which words as they greatly commend the ministery of Paul: so ought they to stir us up diligently to consider all those things that he either did or suffered in his ministery: because it is evident that nothing therein chanced unto him, without the singular providence of God. This is chiefly to be considered in this present action, where, before king Agrippa, the Nobles of the Court, and chief rulers of the Country, he defendeth his faith and doctrine with such dexterity and constancy, that he moved his auditors greatly, and by his example taught us of what force and efficacy both the word of God and faith is. Which thing shall the more evidently appear, if we consider each thing in order.  

Paul hath licence to speak for himself.  First Agrippa is set forth which speaketh unto Paul, and giveth him leave to answer for himself. This was without doubt, done through the advise of God, which by this mean would have the gospel preached unto those men. For (where as Paul says otherwheres) God will have all men to be saved, he will also have the word of salvation to be revealed and preached unto all men. And this his ordinance is so firm and stable, that it can never be stopped with any enterprise of the tyrants of this world. Whereof we have both testimonies and Examples every where in the scriptures by the which we may confirm our wavering faith in all adversities. But because we have spoken hereof oftentimes, let us now observe the example of equity and justice, that the holy Ghost setteth forth in Agrippa, though otherwise an arrogant and naughty man. For he herded how all the jews required to have Paul put to death, and he see nothing in him, whereby to get any commodity or honour: yet is he nothing moved with the judgement of the whole nation, nor thinketh it not meet to have more consideration of himself, than of public justice, but appointeth to hear Paul himself, and first offereth him occasion and leave to speak. Let all men that bear office, follow this example, and the more they see to conspire against any man, the more diligently let them weigh and examine the matter, lest by their bearing and slothfulness, they set forward other men's maliciousness. This is a thing now a days too common (the more is the pity) that Kings and Princes ears are not open to the faithful of Christ, because they think it meeter to harken unto Bishops and to their adherentes, and so being corrupt with prejudice, they think they can not be altogether faultless, whom the spirituality so zealously and earnestly withstand.  

Paul declareth his cause without fear.  But return we unto Paul, who although he be compelled upon the sudden, to pleat his cause in bands before so honourable an audience, yet he putteth out his hand for silence, and so beginneth his sermon, which as it containeth in it, all things belonging to the matter, so it showeth no manner token of any dismayed or troubled mind. Where we may see both the truth and also the effect of Christ's promises. For Paul had both the promises general, and also a peculiar, whereof we made mention in the beginning: namely that he should preach the name of Christ before Kings and Princes. Wherefore having an eye thereunto, he setteth all dangers at nought, because he knew that Christ's power was greater, than that it could be overcome or hindered by any attempts of the world. 
The argument of Paul's oration.  How be it, it behoveth us also to take comfort of this example, because Christ hath promised his spirit unto all the godly, to govern their hearts and mouths, when they shall be compelled, to give an account of their faith. Furthermore, touching Paul's oration, it consists wholly of a narration full of arguments, & trimly framed for defence of himself: for he declareth what trade of life he led of a child, and how he never gave any suspicion of lightness or impiety. Again, how after he was called to the faith of Christ, and to be an Apostle, he neither taught nor did any thing contrary to the scriptures. Whereby he proveth that the jews hated him so deadly without his desert.  
Before his narration, he useth a short and pretty kind of beginning, whereby he goeth about to get the king's favour and good will, saying he is happy, in that he must plea● his cause before him, who was not ignorant in the Ceremonies and Questions of the jews. For Paul knew that it was in vain, to dispute of grave and weighty matters before them that were altogether ignorant and unskilful. Wherefore, as it is meet to have judges led with desire of justice: so wisdom joined with understanding, is most necessary for them. And it is meet that they should not only be skilful in politic matters, but also learned in matters pertaining to faith and religion: the care and study whereof, the scripture every where commends unto magistrates. For where they be ordained of God, who hath given them such power and authority, they are taught by the very law of nature, to be careful again for the maintenance of God's honour and glory. Wherefore, God appointed the book of his law, for kings continually to read in, and the same book stirreth up all Magistrates thereunto, with the Examples of most godly Kings, whom Agrippa here wisely followed, and understood religion thoroughly. But now a days we are grown to such doltishness, that kings think they are most worthy to be praised for their religion, when they understand lest thereof, and say it belongeth nothing unto them. This we may thank the tyranny of the Bishops of, which perceived that their greatest power consisted in the ignorance of Princes.  
Moreover, he beginneth his narration, 
Paul's childhood and education.  whose argument we have now declared of his childhood or life before led, calling the jews to witness, how godlily and holily he had spent the same. For where in other places, he writeth that a Bishop should be commended even of very strangers also, he therefore goeth about to prove his innocency by the testimony of his enemies. And because it should not be thought he had led his life in any corner, he saith he was brought up at jerusalem, where the seat of Religion was, and the most famous university in all jewrie. There he said from his beginning he had led a life most commendable, even after the sect of the Pharisees. For this sect was worthy to be preferred before all other, because the pharisees had the scriptures in most reverence, and excelled the other sects in honesty of life. The greatest error they had, was, that they maintained the righteousness and merit of their own works. Howbeit Paul's scope and end is, to persuade Agrippa, that he had done nothing rashly, of any wicked, light or wavering mind, seeing he had used from his childhood, the most straightest kind of religion.  
It is not without a cause, that he declareth he led his childhood so godlily. 
Of what importance the godly bringing up of children is.  For thereby he teacheth how much it availeth to have public people well brought up in their childhood. For although they aught not to be rejected, which convert in their old age, yet are they much more to be preferred, whose life afore time hath not been spotted or stained. For such will go more boldly on in their wont virtues, and are more able by their authority to withstand the enterprises of the wicked: whereas the other sort return again to their frequented vices, and being in danger of the upbraid and reproaches of the wicked, by little and little, loose all their authority. Beside that their counsel, although it be honest and godly, yet commonly with the good it is suspected, who fear that they are led either with lightness of mind, or else with some other le●de affection. Therefore, they that mind to place their children either in office of the Church, or of the common weal, must have a diligent regard of their education and bringing up. And here are two points very necessary, that Paul telleth of himself. The one is, that youth must be brought up in such places where religion chiefly flourisheth, that with learning and experience, they may join also the taste and favour of religion. The other is, that even by and by at the beginning, they must choose such a kind of life, as hath lest occasion of vices in it. For where youth even of nature is prove unto sin, occasions of evil must be shunned and avoided, rather than sought for. Would to God the men in our days, which cause their children many times to be brought up among such as they know, are farthest from the true knowledge of Christ, would observe these things: who are led with no care of religion, but of gain altogether. Therefore out of such schools cometh that kind of men which measureth religion according to friendship and commodity, and who bursting over the bars of all godliness, fall headlong into all kind of mischief, and are not only the destruction of themselves, but also of the Church and common weal. This thing, Examples both old and new do teach us, whereby we aught to be provoked, so to 'cause our children which we mean to set to God's service, to be instructed and brought up from their youth, that they may be profitable both to themself, to the Church, and to the common weal, and at length receive the inheritance of the kingdom of heaven, with jesus Christ our Lord: to whom be praise, honour, power, and glory for ever. Amen.   

The. Clxj. Homely.  ANd now I stand and am judged for the hope of the promiss made of God unto our fathers: unto which promiss our twelve Tribes (instantly serving God day and night) hope to come. For which hopes sake, King Agrippa, I am accused of the jews. Why should it be thought a thing incredible unto you, that God should raise again the dead? 
PAUL the Apostle in giving an account of his faith and doctrine, laboureth chiefly to prove that he did nothing of rash mind, or of ungodly intent and purpose. To the which end also he made mention of his childhood, proving that he was so brought up, and had so ordered his life, that he aught not justly to be suspected either of any temerity or ungodliness about religion. By which Example we are taught among other things, that we must so trade and train up ourselves in Religion, that we may be able to tender a reason to every man after what sort we have lived therein even from our childhood. For as God is the tutor and defendor of all age, so it behoveth that all manner of age should be consecrated unto him. And we read that he requireth oftentimes, to have children brought up from their infancy in his law and service. Which place reproveth the shameful error of them, which say that religion is a more weighty & intricate matter, than for lay men to meddle with: whereas notwithstanding God willeth that even tender age should exercise itself therein, & whereas nothing pertaineth so indifferently to all men as religion: for the which the scripture teacheth that men were created even from the beginning. But because we have entreated hereof in other places, let us now go on in Paul's oration.  
He somewhat breaking of his narration begun a little before, 
The state of the whole controversy.  declareth the state of the whole controversy between him and his adversaries the jews. For he says he is accused for the hope of the promiss, which God sometimes made unto the fathers, and unto the which the twelve tribes, that is to say, the whole nation of the jews, hope by their continual serving of God at length to come. And being not content once thus to have said, he repeateth the same he said again, saying: for this hope sake, O king Agrippa am I accused, which words seem to have in them some show of indignation, whereby he would express the indignity and heinousness of the matter. As if he should say: who perceiveth not what great unrighteousness is in mine adversaries, seeing they charge me of death, & accuse me of schism, whereas my doctrine and faith dependeth upon that ancient promiss of God, wherein all the fathers in times past, put their trust: and whereof as many of the Israelites as worship the true God, desire to be partakers, having none other end of all their holiness and religion. Howbeit that hope of promiss whereof he speaketh, is jesus Christ the son of God, in whom only God hath promised life and salvation, from the very beginning of the world unto the fathers fallen into destruction through the sin of Adam, as shortly after shall be declared more at large. He plainly nicketh both their ignorance in religion, and also the preposterous affiance which they had glorying in the covenant and promises of God, and would be taken all together for his people, and yet did cast aside Christ, through whose merit and intercession, those promises are ratified: whereof we should have no utility at all, unless he were the maintainer and defender of the covenant. But because as well the divine power of Christ, as also the office whereunto his father appointed him, appeareth most evidently in the resurrection of the dead (as Paul other wheres declareth) he omitteth now the other Articles, and taketh him to entreat only thereof as a thing chiefly appertaining to this present controversy. For by this it appeared, both that jesus Christ which rose again from the dead, was the author of life and salvation, and also the error of the Saducees which utterly denied the resurrection, was confuted. For it is very like that this sect at that time did much prevail with many men: and that divers of Paul's hearers were infected with the same. For unless we grant this, Paul may seem too importunate, which asketh in angry wise, why it should seem incredible to them, that he said God should raise the dead again. And undoubtedly Paul entreated of all these things more at large, and confirmed them with testimonies of scriptures.  
But Luke doth but touch certain brief notes of every thing, to give us an occasion the more to meditate thereof. And surely this place which the brevity thereof maketh obscure, 
The sum & order of this present place.  will be most plain, if a man would draw out thereof the propositions or arguments, which Paul as it is evident more at large handled. Whereof this shall be the first: Our controversy is touching the hope of the promiss made by God unto the fathers, and of the whole mean of our salvation. The second I teach that this hope consists in jesus Christ only which they constantly deny. The third, I prove by the resurrection of him which declared that he was both the son of God, and the author of life, that all the mean of our life and salvation consists in Christ. The fourth, neither aught the resurrection of Christ to seem incredible to any man, for as much as it is a most easy thing unto God in the end of the world, to raise all the dead again, as all the scriptures declare he shall do. This seemeth to me to be the order of Paul's oration, and the sum of all those things, which hitherto have been spoken, which if we consider, it shall be very easy to explicate every thing more at large. Also by the enumeration of certain principal points, he thought he would make his hearers attended, because they should not think that he contended with the jews about a trifle, as Festus before had said. In the mean season we have to consider certain common places falling out in this matter.  

The faith of the Fathers, is a most ancient thing.  And first of all, we be taught what the faith & hope of all the Saints, and of the whole church of God, hath been in all ages. verily even such as hath depended upon Christ the son of God: which become man for our sake, and which believeth that all faith and salvation consists in him only. For this doth Paul in this place call the hope of the promiss made sometime unto the fathers. But the Catholic faith saith, that all the promises are confirmed in Christ, as Paul himself every where confesseth, specially in the first Chapter of the second to the Corinthians, and in the tenth Chapter of the first to the same Corinthians, where he writeth that the condition of the fathers of the old Testament was alone with ours, so that he attributeth to them oursacraments also, which are baptism and the supper, 
1. Cor. 5. Collos. 2.  even as other wheres he attributeth to us the passover and spiritual circumcision. Howbeit these things shall more evidently appear, if we consider the promises of God, which he made sometimes unto the fathers. 
Adam.  Among these fathers, Adam is the first, who when he was thrust out of Paradise into this vale of misery, had none other hope of salvation given him, than that which is in Christ only. For the seed of the woman was promised unto him, whose heel the serpent should lie in wait to s●ing, although in vain, for as much as that seed should crush and tread down the serpent's head. But Christ alone may be called the seed of the woman, which without any commixtion of man's seed, took flesh of the virgin Marie. The Devil that old Serpent lay craftily in wait against his heel, that is to say against his human nature, and by his instruments brought to pass that he was slain upon the Cross, but to his own utter hindrance and destruction. For hereby it came to pass, that Christ when he died, trade down the head of the Devil, that is, vanquished his rule and tyranny, by the merit of his death, and utterly disarmed him of his force, and drove him out of his kingdom.  
But seeing there is no doubt, but that Adam believed this promiss; for as much as he changed his wives name, and called her Heu●, as which should bring forth them that should live: it is evident that he did put his whole hope and trust in jesus christ alone, which was that promised seed of the woman. Therefore Adam was a christian man, and believed that he and his posterity should be delivered and saved from the tyranny of the Devil, through the merit of christ only. Paul in the .11. chapter to the Hebrues proveth most evidently, that Abel, Enoch, No, 
Abel Enoch Noah.  and the other fathers, as many as before the flood pleased god, were of the same faith. After the flood we have chief to consider Abraham, with whom it pleased God to renew his covenant, 
Abraham.  whom the scriptures call the father of all those that believe. Moses and Paul bear witness that he believed God, 
Gene. 12. Roma. 4.  and how that belief and faith was imputed unto him for righteousness. What he believed all men know: verily that the promise of God, which said, that in his seed all nations should be blessed and saved, should be confirmed. And that this seed was christ, both Paul in the third to the Galathians, and christ himself witnesseth. For christ saith: Abraham rejoiced to see my day, and he saw it, and was glad. 
john 4.  This is to be understanded of the contemplation and sight of faith only. whereupon we gather that Abraham also was stayed up by faith only in christ, and at length saved. Touching his offspring and issue, Isahac and jacob, 
Isahac and jacob.  what needeth it to speak, seeing it is manifest that the promises made unto the father, are so oftentimes repeated unto them? yea jacob when he lay a dying, preached to his children touching the saviour that was promised, and plainly expresseth his coming. And if we consider Moses, 
Moses.  it shall appear that he also had his respect unto christ only. He sendeth the people of Israel unto him, whereas he promises them a great Prophet, which all men were bond to hear, as we understood before by the words of Stephen and Peter. Moreover, that one Epistle to the Hebrues is sufficient to teach us, that all the Ceremonies of the law, and the levitical service were but shadows of christ, and of the things that belonged unto him. I omit the testimonies of the Prophets for brevity sake. Let this suffice for them all, 
Luke. 24.  where Christ teacheth us that the mysteries both of his death and resurrection were long before prophesied by Moses, the Prophets, and writers of the Psalms. Therefore Paul very well professeth that he teacheth none other faith or hope of salvation, than that which the fathers had, which believed the promises that God had made.  
Let us also observe how he complaineth that he is accused for this self faith, and that of the jews, 
The state of the true faith in this world.  which did most glory in the fathers and in the promises. This thing teacheth us what state the truth is in in this world: verily even such, that not only the open enemies take against her, but also those that will seem to be the most earnest followers of her. This we read came to pass in the time of the Prophets long agone. And as christ teacheth us, they made much of the Prophets' tombs and graves, which yet hated their doctrine worse than a toad. So when Christ came unto them, which every day looked for him, according to the Oracles of the Prophets, yet they neither known him nor received him. The same we see falls out also, even in our days. For they that brag of the name of christ, and superstitiously worship the mother of christ the Virgin, and the Saints with their relics for Chrystes sake: the same persecute the true faith of christ and the doctrine of the Apostles: for no cause so much, as for that it challengeth to christ only all the glory of our redemption and salvation. And now a days every where among the Christians such men are accused of ungodliness and heresy, as do teach that men aught to trust in christ only, and to seek all their salvation in him alone. Therefore we have as great occasion in these days to complain as Paul had, who thought it unmeet to be accused of the jews for the promise sake made sometime unto the fathers. But this is the untowardness of this world, whereat we must not be offended, seeing it is both an old practice, and examples of all ages teach us, that the true worshippers of God have always wrestled and striven against the same.  
Let us observe moreover in what order, and after what sort Paul defendeth both his faith and doctrine. 
The true trade of maintaining the  First, he allegeth the promise or word of God, and thereunto he joineth the consent of the whole Church. For he nameth the twelve tribes together, thereby plainly declaring, that he hath no regard what a certain few of the Priests think, but what the whole company of the faithful have believed in all ages, according to the word of God. This is the best way of maintaining and defending the faith. For where man's traditions are of no authority with God, the word of God must principally be brought forth, and by it a reason must be rendered of all opinions. This foundation being laid, then must we also have an eye unto the Church, not to the company of a certain few, which challenge to themselves alone the name thereof, but unto that universal assembly and congregation which we know hath been from time to time, continually since the beginning of the world: although sometimes it hath been somewhat seld and obscure, somewhile somewhat more in number and more evident, even as it seemed good unto him, which chose us in his son before the foundations of the world were laid. Therefore the error of our age is enormous and plain absurd, where many by and by at the first chop, will allege the consent of the Church, constituting the same upon a certain sort of conspired counterfeits, that is to say, smered and shaven creatures of antichrist, to whom they make the word of God and the interpretation thereof to be in subjection, and give them power to decree and appoint what they will, concerning the faith. Whom if a man would examine according to the marks of the primative Church, they shall so little be accounted worthy to be heads of the Church, that they aught scarce to be taken for any members thereof.  
last of all we see that the Article of resurrection aught to be taken for certain and assured, 
The resurrection of the dead ought not to be thought incredible.  seeing that Paul allegeth the same with a certain kind of indignation against those that doubted thereof, saying: Why seemeth it unto you an incredible thing that God should raise up th● dead again? As if he should say: Is it not a marvel that men should doubt of that which is every where proved by so many arguments ● For to let pass the Scriptures, the reason of God's justice requireth, that the dead should rise again, and receive a recompense for the things which they here have done: considering we see the wicked live mos●e commonly welthyly in this world, and the godly in misery. We have more over examples appearing every year in plants, trees, and in every living creature. Do we not read also that the first man was made of the earth▪ and how many were raised again to life miraculously, first by the Prophets, and then at length by christ himself? But letting pass these arguments, Paul sendeth his hearers to the consideration of God's power only: verily to prevent this mischief that measureth the mysteries of faith according to the capacity and reach of man's reason. It is also a ridiculous error, to think that impossible to God, whereof we can not perceive a reason by and by. And this is to be observed, not only in the Article of resurrection, but also in all others, to the end we should subdue our reason to the obedience of faith. Yet must we not bring in (as some men use) new and absurd opinions, under the pretence of God's omnipotency. For where we are certain of the will of God according to his word, there it shall be lawful for us to reason of his omnipotency: which thing thou shalt in vain do, if thou do not first prove that God is willing to do that which thou meanest. Furthermore, let us hold fast the chief point of this place, that we trusting in the hope of the ancient promises, worship God day and night, which hath opened to us life and eternal salvation in the promised seed jesus Christ our saviour: to whom be praise, honour, power and glory, for ever. Amen.   

The. Clxij. Homely.  I Also verily thought in myself, that I aught to do many contrary things, clean against the name of jesus of Nazareth, which thing I also did in jerusalem, and many of the Saints did I shut up in prison, and had received authority of the high Priests. And when they were put to death, I gave the sentence, and I punished them often in every synagogue, and compelled them to blaspheme: and was yet more mad upon them, and persecuted them even into strange Cities. About which things as I went to Damascus, with authority and licence of the high Priests, even at Midday (O King) I saw in the way a light from heaven above the brightness of the sun, shine round about me, and them which iorneyed with me. When we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue: Saul, Saul, why persecutest thou me? It is hard for thee to kick against the prick. And I said, who art thou Lord? And he said, I am jesus whom thou persecutest. 
THe Apostle Paul declared yesterday the state of the whole controversy between him & the jews, teaching us that the contention was about no trifle, but about the whole mean of our salvation: where he also proved that he neither believed nor taught any thing, but that which God had promised the fathers in times passed, and wherein the only hope of the Church of Israel, had in all ages consisted. Where we learn that the faith of christ was the only and most ancient mean, through which all the fathers in times passed were saved. Furthermore, because Paul in the beginning of his narration said he was a Pharisie, he returns handsomely to his intermitted narration again, and declareth the history of his conversion: the only scope an●ende whereof is, to put away the accusation of levity, declaring that he was called by God, yea enforced against his will.  

Paul become a Christian against his will.  But to the end his narration might have the more weight and authority he declareth first how he was affected towards the Christian faith, and that in such diligent ●orte, that he omitteth none of the things that he enterprised against Chryst. For first of all he promises the cause, saying: I was sometime of the mind that mine adversaries be. For I was utterly persuaded that I aught to do many things against the name of jesus Chryst. Whence sprung this persuasion? verily of a blind and rash zeal of the flesh, which otherwheres he attributeth to all the jews. Yet ●e maketh not mention hereof, to extenuate or excuse his offence thereby, but to teach us by his example how greatly men fall, unless they order their doings according to the word of God. 
1. Tim. 1. 1. Cor. 15.  For in other places he confesseth that he was a most heinous sinner, and not worthy the name of an Apostle. Whereby it appeareth how much more grievously they offend, which being led with no zeal of God or good intention of the mind (as they call it) but with their naughty affections persecute christ and his word. In the mean season mark how the enterprises of the enemies of the Church are but a mere opinion, and vain conceit of a blinded mind, which, notwithstanding they seem at first well to succeed, yet they never have that end they look for. 
Psalm. 7.  For as the Psalmist saith: they travail with mischief, and are conceived with sorrow, and have brought forth vanity and ungodliness. This thing Paul confesseth after a sort of himself, teaching the hearers by his example what they may look for, if they begin to take against christ, or hold on as they have begun. 
Psal. 2. & .33.  For which way can they prevail, whose devices and enterprises God scattereth abroad, and laugheth at them out of heaven?  

The tyranny of Paul against the Church of Christ.  But lest any man might think that Paul spoke more bostingly than truly, he rehearseth also his own doings, in molesting and afflicting the Church. I put many of the Saints in prison (saith he) being authorized by the Priests, which authority they would never have given me, unless they had seen me earnestly bent to advance and set forward their proceed. He calleth the Christians Saints, because they were sanctified through the blood and merit of Chryst. 1 Corinth. 5. Also when they were killed I pronounced sentence of death upon them, and got the consent of others thereunto. Beside this, I compelled them when they had been whipped in the synagogues, and tormented all manner of ways, to blaspheme (that is to say) to deny christ, and to recant those things which they had before spoken both well and godly. Whereby it may be gathered, that the Church of christ was never so well established, but it had some chaff also, which winnowed with the F●●●e of persecution, fallen away. Finally, because I would spare no kind of madness, I began to rove abroad into foreign Cities also, because I would leave no place for the Christians to be safe in. 
The state of the church.  Herein we have an evident Image both of the persecutors of christ, and also of the state and condition wherein the godly and faithful be in this world. For commonly these men are envied and hated of the Potentates of this world: and chief of those which excel in name of Religion, and supremacy of the Church, studying under this colour and pretence to seek their private glory and gain only. Then afterwards these men have fit ministers for their mischievous proceed, who to gratify their masters, let no occasion escape or slip, whereby they may batter and assault the Church: and thereto they spare for no labour. Hereof therefore proceed imprisonments, condemnations, all kinds of torments, banishments, slaughters, 
Persecutors 'cause men to blaspheme.  blasphemies, and infinite such other things as these cruel Kerns use to devise against the godly. Whom in the mean season it behoveth to mark better what they do, why they persecute the godly for the faith's sake. verily they compel the weaklings to blaspheme, while they deny their faith contrary to their conscience, and confess they have erred through unhappy & ungodly fear. For this thing Christ numbereth among the sins and blasphemy against the holy Ghost. Luke. 12. And Paul expressly calleth the denying of the true faith blasphemy, whereunto he drove and enforced the faithful. Therefore what other thing remaineth for those persecutors, but that horrible woe which christ threateneth unto them that give occasion of offence? For what more grievous and dangerous offence can any man give, than that whereby men are compelled to sin against the holy Ghost? They shall therefore feel the heavy hand of God, who now a days think this but a trifling matter. Moreover as in Paul's former enterprises there appeareth a portraiture of a raging tyrant: so in the confession of the same may be seen a very Christian mind, wholly inflamed with the desire of God's glory. For to what other end doth▪ Paul rehearse these his attempts, but for that he knew they made to the setting forth of the glory of God? For hereby both the authority of his ministry was defended, and the great mercy of God commended, wherewith he embraced the greatest offenders that are: yea even his enemies also in christ jesus. read. 1. Timo. 1. And this is the chief cause why the godly use so often to confess their sins, as we see in David and in diverse others. Therefore the ambition of those men is very dishonest, who for the safeguard of their own glory, will either never confess their sins and grievous errors, or at lest wise wonderfully extenuate and diminish the same.  
Furthermore, he setteth the story of his conversion, 
The story of Paul's conversion.  against his attempts against christ, that by comparing of them together it might appear he become a Christian man, not of any lightness or inconstancy of mind, but even being compelled through the power of God. And hereunto chief is to be referred the diligent declaration of all the circumstances. For he allegeth both the place and the time, and Chrystes talk, and his companions for witnesses, because no man should think that he had been beguiled with any vain apparition or distraction of mind. But because we have spoken otherwheres of converting unto God, and of the duty of those that convert, it shall not now need to repeat the ●ame again. Let us now mark the end of all these things, which was none other but the defending of his vocation. Yet is it not in vain that he so diligently reporteth the words of christ, sharply reprehending his temerity. For hereby he teacheth the hearers, that if they withstand the doctrine of the Gospel, they shall not have to do with any mortal man, but with the son of God, which will punish their bold enterprise, to their great loss and hindrance. These things aught to serve for our comfort, that we abiding constantly in the true faith, may clea●e fast unto God alone, among all the broils and enterprises of this world, who hath promised to all those that worship him, the inheritance of the kingdom of heaven, in his son jesus christ: to whom be praise, honour, power and glory, for ever. Amen.   

The. Clxiij. Homely.  But rise and stand up on thy feet. For I have appeared unto thee for this purpose, to make thee a minister and a witness both of those things which thou haste seen, and of those things in the which I will appear unto thee, delivering thee from the people, and from the Gentiles, unto whom I now send thee, to open their eyes, that they may be turned from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is toward me. 
Because Paul known that the jews accused him principally of two points: namely, for that he had forsaken the jews religion, and turned to the faith in christ, and for that he had matched the Gentiles with the jews, by preaching the Gospel among them: therefore he diligently declareth the story of his conversion, because that alone was sufficient to put away both the crimes. Unto the first belong those things which have hitherto been said, wherein he declareth, that he changed not his religion upon any light fantasy, but while he was an enemy unto Christ, was compelled to yield unto God's calling. The second, he will confute in this place, where he rendereth a reason of his whole ministery, even in the very words of christ: which ministery he showeth was committed unto him upon this condition, that he should preach the Gospel, not only to the jews, but also to the Gentiles. But because these things belong aswell to our instruction, as to the defence of Paul, who may learn hereby both the reason of the ministery ecclesiastical, and also the whole mean of our salvation. Therefore every thing is to be considered in order.  

Christ raiseth up Paul, whom he had thrown down before.  The first thing we have to note, is, how christ commanded Paul now friendly to arise, and to stand up on his feet, whom erewhile he had horribly thrown down as his enemy, and persecutor. But this thing happened not (as we have other where's herded) before his heart was pulled down, and that he humbly inquired what the will of christ was, and acknowledged him to be his Lord. Which thing yet he would never have done, but that he felt in his mind an effectuous working of the spirit of Chryst. This truel● is a notable example of God's goodness, which even then evidently declareth itself, when he seemeth to be angry. For he will not always be chiding with us, but forasmuch as he desireth to have men saved, he observeth this scope and end in his judgements, that he will have men rather instructed to salvation, than destroyed. Neither will he draw forth his whips and scourges, until he see he can not prevail by his words. Neither yet doth he beat us for any other end, than to have us convert unto him, and to trust to be saved: whereof we have both testimonies and examples every where in the scriptures, wherewith we may confirm our wavering faith in all troubles and adversities.  
But although it seem a great thing for christ to give his cruel enemy leave to arise, yet is this greater, and even to be wondered at, 
Paul is called to the office of an apostle.  that he appointeth him to the office of an Apostle, which is the most honourable and commendable function in the world. Yea he saith, that he appeared to him to this end, to make him a minister and witness of all the things which he had both seen before, and should see hereafter. Hear in two words he comprehendeth the whole office, or duty of bishops of the Church. first he saith, 
A minister.  that Paul should be a Minister, not a Lord and King. So are the Apostles every where called, and such as must serve the whole Church publicly, in setting before them the food of the soul, and in taking care for the affairs of man's salvation. Read Matthew the .20. and .24. Luke the .12. Hereunto it seemeth Paul had a respect, when he confessed he was a debtor unto all men, to the jews and Gentiles, to the learned and unlearned. 
Roma▪ 1.  Hereby is excluded the great desire of bearing rule, against the which christ oftentimes in the hearing of the Apostles entreated at large, being not ignorant that many afterwards would come, which under the pretence of this ministery, would look to reign like tyrants over the Church. This done, he saith he should be a witness, 
A witness.  by the which name we read the Apostles were called also in the first chapter. Thus it liked him more plainly to set out the trade of the ministery, declaring also what things he should bear witness of: verily even of those which he had seen, and which afterward he would reveal unto him. For Paul had seen, and not seen only, but had also proved by experience that Christ lived and reigned, and was an earnest defender of his people. Whereby it was easy for him to gather, that he was the redeemer of mankind, and not only a mere man, but also such a God as he knew the Apostles preached that he was. These therefore were the things that he should bear witness of. By this place it appeareth (as we have else where admonished. For how certain and infallible a thing the doctrine of the Apostles aught to be taken, seeing they which published the same, were no runners about with pedlary wares, but the very sworn witnesses of jesus christ, having their vocation confirmed with infinite miracles. Therefore let all ministers remember they are witnesses, and therefore must not preach new opinions at their own pleasure: but such things as they find for certainty in the holy Scriptures, let them boldly bring forth, 
God delivereth his servants being in danger.  that no man be able to accuse them of falsehood or forgery.  
Howbeit it might have seemed to Paul a grievous thing to be appointed to such an office, as he known even by those things only, which a little ●e●ore he went about, was subject to infinite dangers. Therefore the Lord mixeth therewith a consolation very commodious, and in season, wherein he promises to deliver him out of the hands of the jews and Gentiles. Thus by the way, as though he had been doing of an other thing, he declareth that he was sent also unto the Gentiles, to bring them likewise into the society and fellowship of the Church. In the mean season this place teacheth us, that the Ministers must look for hatred, persecutions, and all kinds of adversity in this world. For except this were their state and condition, it should not need so often to confirm them, neither with the consolations nor promises of Chryst. These promises must diligently be considered, for by them we are taught how christ never forsaketh his people in their tribulations. And yet must they not so be understanded, as though he would deliver them from all kinds of adversity, and set them in safety, or so preserve them, that they shall not perish in body. For we read that Paul at the last was beheaded by Nero, and the other Apostles also were cruelly put to death. But it is said that the Lord delivereth us, when in this present world he assisteth us with his spirit, giving us constancy of mind, commodity of doing, and finally a mouth and wisdom, against the which our enemies are not able to resist with any probability of reason. Again, when he shoreth us up with consolations in the middle of our afflictions, and translateth us out of the prison of this body into the possession of his kingdom, and preserveth our memory and good name to remain to posterity. After this sort we know he delivered the holy Martyrs, whose remembrance flourisheth at this day, even among the enemies of the faith. Which promises, seeing they are both general and always true, there is no cause why we should suffer ourselves to be feared or overcome with any attempts of this world. For who shall separate us from the love of God. etc. Read the place. Rom. 8.  
To conclude, he addeth the end of all these things, which is, that through the ministery of Paul the eyes of the blind should be opened, 
The end & use of the Gospel.  that they being illuminated, might convert from darkness unto light, and being delivered from the power of Satan, might be reconciled unto God, in whom they may receive remission of their sins, and inheritance of the king doom of heaven through faith, with all those whom God hath choose unto himself. These things contain in them the duty of Ministers of the word, and the true use of the Gospel. For this cause, that thing is attributed unto the Ministers, which is properly the work of God only, as is declared at large. Therefore through the Gospel men's eyes are opened that they may see God, and the way of salvation. By the gospel men are converted from darkness unto light, so that henceforth they which were occupied in the works of darkness, might do the deeds of the light. For the christian Philosophy consists not in vain speculations, but in practice, 
1. Corin. 3.  which extendeth itself through all parts of a man's life. Again, by the gospel men are brought out of the power of Satan unto God, to obey him & to serve him. Finally the gospel offereth unto us the forgiveness of sins, & the inheritance of the kingdom of heaven. And we may not think that these things stand in vain sound of words, but forasmuch as christ, which is the only author of these things, is preached through the gospel, they are truly attributed to the preaching of the gospel, because the same gospel is not in vain, but effectuous. Therefore the preaching of the gospel containeth in it the chiefest and only treasure of our salvation. And the ministers thereof aught to have this only end before their eyes, to bring men to be partakers of these things, and not to lead them about as it were in a vain maze, and stagelike pomp of preaching. Furthermore, 
The order and manner of salvation.  we have herein comprehended the whole order and manner of our salvation. For where these things are given unto us of God, it is evident that we want them of nature. Therefore of nature, we be blind to perceive any godliness, and by our natural corruption we deserve to wail and mourn under the tyranny of Satan. But by the goodness of God it cometh to pass, that we be illuminated by Christ, and be translated from the power of death and darkness into his kingdom. For we being sanctified and justified by his merit, enter into the kingdom of eternal life. And all these things (as we said ere while) God offereth unto us to be received by faith, through the gospel: by the which faith the scripture teach that we be purified and made righteous, because by it only, power is given to us, to embrace Christ, and to receive this goodness. These things might be declared more at large with their duties, whom Christ hath taken into the kingdom of his father. But because we have oftentimes spoken thereof, it shall be sufficient, to show as it were with the finger, the chief points of every thing. In the mean season we have here to bewail the unkind and unhappy blindness of the world, which contemning so plain a way of salvation, turn them to the most intricate Laberinthes, and pitfalls of eternal damnation. It is our parts to show ourselves thankful unto God, and with constant faith to hold fast the only author of these goodnesses, which is our Lord and saviour jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The. Clxiiij. Homely.  Wherefore O king Agrippa, I was not disobedient to the heavenly vision, but showed first unto them of Damascus and at jerusalem, and throughout all the costs of jewrie, & then to the Gentiles, that they should repent and turn to God, and do such works as become them that repent. For this cause the jews caught me in the Temple, and went about to kill me. Seeing therefore that I have obtained help of God, I continued unto this day, witnessing both to small and to great, saying none other things than those which the Prophets and Moses did say should come: that Christ should suffer, and that he should be the first that should rise from death, and should show light unto the people and to the Gentiles. 
PAUL diligently reporteth the History of his conversion before Agrippa, because thereby he was able manifestly to prove, that he become a Christian man of no light head, ne yet preached the gospel unto the Gentiles of any rash enterprise, but that God was the author of all the things which he had hitherto done, who converted him when he was of a far other mind, and commanded him to preach the gospel unto the Gentiles also. And after these things thus premised, he declareth what he did more over, and what happened unto him, and thereof taketh an occasion to preach to those that were present.  

Paul obeyeth God contrary to the bidding of the Priests.  first, he confesseth plainly the obedience which he showed unto the heavenly vision, which thing is diligently to be noted. For if we compare the commandment of God, with the precept that Paul received of the Priests, we shall perceive they differed very much one from an other. For the Priests sent him to Damascus, with public commission and authority, to bring those faithful of Christ that were there to b●e put in bands and prison. But God commanded him not only to cease of from his doing, but also to preach the Gospel. Hear therefore he saith he obeyed the calling of God, and that speedily and without all delay: and he is not ashamed to confess the same, before those with whom he knew the Priests were of more authority than he was. Therefore he teacheth us by his Example, that we must obey God more than man: and that we must make no delay, nor putting of, assoon as we be certain what his will is. This rule who so ever followeth, they dispatch themself at once from great anxiety and care, and cannot do amiss.  

The manner of true obedience.  Also we have to consider the manner of this obedience, which we may perceive by the things, which Paul saith he did. For he did those things which God commanded him to do, and even as he commanded him to do them, preaching the Gospel both to the jews, and to the Gentiles. Therefore that is a true obedience, when we accomplish the commandment of the Lord without all exception. There are also which obey the Lord, but yet but in part only, and as far forth as seemeth for their own commodity: whereof the Scripture giveth us Examples in the first of Saul, and Samuel the thirteenth and fiftienth. But God is of a far other mind, 
Saul. 1 Sam. 13. &. 15  which forbiddeth us to turn from his word either to the right hand or to the left, either to put any thing to it, or to take any thing from it. Therefore Paul did very well to take in hand the business appointed him of God without any further deliberation, & to fulfil that that he was commanded, according to the rule of God's injunction. Furthermore, while he declareth what he did, he teacheth also what we aught to preach in the gospel, and in what order to set it forth.  
first we must labour to bring men to repentance, forasmuch as it is manifest that we be all sinners, 
The points and order of evangelic doctrine.  and subject to the wrath of God. Herewith we read that the baptist begun, and Christ after him, who taught his Apostles to begin with the same. Whereby it appeareth that they are but slender Gospelers in these days, that would have this principle or beginning omitted. Moreover▪ the manner of true repentance is expressed, 
Math 10 Luke. 24  which is to turn unto God. For as we in turning from God, do grievously sin and perish: so both our repentance and salvation consists chiefly in this, that we must turn to God again, and so be reconciled unto him. This must be done by the mean of Christ only, who both worketh true repentance in us by his spirit, and reconcileth us unto his Father: having canceled and blotted out the hand writing of sin and of the law which was against us.  
Wherefore Peter in an other place, says he was sent of God, to give Israel● repentance and forgiveness of sins. Where the error of those men is confuted, which preach repentance without Christ, and sand men to their own works and merits. The third point of Paul's doctrine is that men should work worthy fruits of repentance, which it appeareth john also required with great severity, and all the scriptures every where will and command the same. For where God will have us to be no hypocrites nor dissemblers, but challengeth us wholly to himself, it is very requisite, that we should prove ourselves to be truly converted unto god, both in our works, and all other conversation of our life. This shall we do, if we lay away our former naughty desires, and lead a new kind of life agreeable unto the laws of God, touching the which newness of life, we read very much every where in the Epistles of Paul. For hereby we be taught, that good works must not be taken for merits, but are required as duties prescribed, and due unto God: forasmuch as we are never able to perform them, unless we be regenerated of the spirit and merit of Christ, and be first converted unto God. 
Luke. 17  And although we do what so ever things we are bound to do, yet be we unprofitable servants, as Christ himself teacheth.  
Thus in three points, Paul comprehendeth the whole gospel, 
Paul is laid hold on, for his obeying of God.  and showeth how he preached it in the same order. Now in this that followeth, he declareth what happened unto him while he walked in this vocation, to the end he would easily prove to every man, how unjustly the jews dealt with him. For this cause truly (says he) for that I endeavoured myself to be obedient unto God, the jews took me, and would have killed me in the very Temple: and had done it also, but that I was delivered through the present help of God. He mentioneth the Temple and the danger of death he was in, to declare that they were led rather of blind affection, than moved with any just cause: seeing that neither the holiness of the Temple, nor public law and equity, could restrain them from such ireful proceeding. This place teacheth us, that the obedience which the godly own unto God, is the chief cause of persecutions. For both the Prophets and the Apostles were hated of the world for none other causes, but for that they laboured to bring men unto God, by preaching the word of God. And now a days the servants of Christ are in danger of persecuting, for this cause only, for that they put their trust only in God through Christ, worship him only, fear him only, and serve him only, as he commandeth. But the heinousness of this matter is the greater, for that they which labour privately and publicly to have all men saved, are so evil requi●ed. In the mean season let this comfort us, that we hear Paul was aided by God, and delivered out of the hands of most wicked cut throats. For this is a general rule, & we have promises every where which teach us, that God delivereth his people out of temptations, 
2. Peter. 2 1. Cor. 10 Psal. 34. etc  and suffereth them not to be tried above their strengths.  
Howbeit after Paul had sufficiently proved, that he was guiltless, and was cast in prison without desert, 
Paul preacheth the gospel unto Agrippa.  than he turneth him to Agrippa the king, and to the other heaters, and with great boldness, beginneth his oration. And because it might seem a marvel to any man, how he was so constant in doing his office, seeing he had so oftentimes before been in adversity and danger of the jews, therefore he first showeth the reason thereof: which was, that he was delivered through the help of God, and therefore aught not to be slack in his office. Thus he ascribeth unto God the benefit of his delivery, whereof it seemed the captain was the author, because he knew the captain was led by the hand and spirit of God. In the mean season Paul's example teacheth us, that those which have once or twice proved & felt the help of God, aught to be inflamed with greater diligence, and not (as some use) to wax the more remiss and negligent, as though they had fulfilled all their duty at once. For beside that we own unto God all kind of duty, the law of thankfulness requireth the more faith and industry of us, lest we might seem unkind to God our benefactoure. Again, because he would not seem importune in preaching unto them, 
Paul is a debtor unto all men.  he declareth that he is bound in duty so to do. For he was debtor unto all men both small and great. Thus he stirreth up their minds to think, that the gospel appertained unto them also. This is very diligently to be considered, that we hear the gospel is preached by the commandment of God, to men of all states & degrees. For hereby we learn that there is no respect of people with God: yea that he would have all sorts of men to be saved. Therefore he hath appointed the ministers of the word to be the disposers and stewards of all his household. Let this comfort them that are compassed about with troubles, & also teach both ministers and hearers their duty, that neither the one at their pleasure get and procure them disciples after their own calling, nor those other think they be at liberty, and not bound to the rule of the gospel. At length he repeateth what he taught: verily none other thing, but that that Moses and the Prophets had foreshowed in times past. 
The sum of the gospel.  He comprehendeth all his doctrine in three Articles, which it is evident were than most in controversy. The first was, that Christ was that saviour that was promised, should suffer death for us. For this, of all other things was counted most absurd, as the words read in the twelfth of john, abundantly declare. The second was, that the same Christ should rise again from the dead, and that the first but not in order. (For we read that divers other, before Christ, were raised again) but in worthiness and in power, as the author of the resurrection and life of all men. The third was, that he should illuminate with his word and spirit, not only the jews, but also the Gentiles. And that Paul declared these things with many places and testimonies of scripture, the only exclamation of Festus shall afterward prove. And surely there are every where extant many testimonies both of Moses and the Prophets, whereby to prove all these things. Whereupon we gather again, that the doctrine of the gospel, is no new thing, resting or consisting in a few of people, but of most antiquity, and allowed with the consent of all ages. Furthermore, how in the scriptures are contained whatsoever things are needful to be believed, seeing that Paul was able to prove all the mysteries of Christian faith by them. Let us therefore be contented with them only, and constantly hold fa●● the faith contained in them, that by them we may attain to life everlasting, through jesus Christ our Lord: to whom be blessing, honour, power and glory for ever. Amen.   

The. Clxu. Homely.  AS he thus spoke for himself, Festus said with a loud voice: Paul thou art beside thyself. Much learning doth make thee mad. And Paul said, I am not mad most dear Festus, but speak forth the words of truth and soberness. For the King knoweth of these things, before whom also I spoke freely. Neither think I that any of these things are hidden from him, for this thing was not done in a corner. King Agrippa▪ believest thou the Prophets? I wot well that thou believest. Agrippa said unto Paul. Somewhat thou bringest me in mind for to become a christian. And Paul said, I would to God, that not only thou, but also all that hear me to day, were not somewhat only, but altogether such as I am, except these bands. And when he had thus spoken, the king rose up, and the deputy, and Bernice, and they that sat with them. And when they were go apart, they talked between themselves, saying: This man doth nothing worthy of death, or of bonds. Then said Agrippa unto Festus: this man might have been let loose, if he had not appealed unto Caesar. 
AFter Luke hath declared Paul's oration, he showeth what effect it took with the hearers. And this is a very worthy place to be considered. For in two examples he describeth two kinds of men which hear the word of God in vain. The end and use of all these things is, that both ministers may learn how to deal with such forts of men, and also all others understand what to beware of, if they will hear the word of God to their profit and commodity.  
The first kind is set out in the example of Festus the Deputy, who is a precedent of ungodly persons, 
Festus is a precedent of those which hear the word with a profane intent.  and of those which have no knowledge nor taste at all, of any godliness. Where we have first to consider Festus, and then Paul. He gave ear unto Paul, declaring his visions, and proving all the mysteries of the christian faith and man's salvation, by the testimonies of the scriptures, whereof he had never herded any thing at all, as being a Gentle, which had more understanding by all likelihood in wars, than in religion. Wherefore he supposeth that Paul in reasoning of such profound and difficult matters, was mad, and like unto those, that in their frantic fits use to imagine with themselves, monstrous and wonderful things, and so utter them without all reason: and very importunately he interrupteth Paul in his speaking. Yet in this one thing he is not altogether unreasonable, that he imputeth the want of wit, which he supposed to be in Paul, to overmuch study of learning, upbraiding him with none other thing, as many use to do in these days. This example teacheth us, how little the word of god prevaileth with them which are led only with man's reason. For this is their common property to count that a mockery, that passeth the reach of their capacity & reason. Whereas in the mean season they understand nothing less than the things belonging to the spirit of God. Therefore it cannot be choose but they must think the gospel of jesus Christ crucified, to be the greatest foolishness in the world: because there is nothing so absurd, and void of reason, as to ask and hope for salvation in him, which was hanged and died on the Cross among thieves and murderers. Therefore that that happened unto Paul, preaching before Festus, the same we read happened before unto the Prophets, and afterward unto the successors of the Apostles also, namely that they were taken for men out of their wi●tes. Yea Christ himself was mocked of Pilate, what time he confessed he came into the world to preach the truth. For Pilate thought him to be of the number of those men which had laboured long in vain to find out the truth, because all things among men are doubtful and uncertain: why therefore are we offended, because the gospel prevaileth so little in these days, seeing there is such a multitude of men every where which blinded with the reason of the flesh, and distracted in their minds, receive the word of God into the way which the infernal jays, that is to say, the affections & suggestions of sathan, by and by peck up? 
Paul constantly and modestly defendeth his ministery.  But what doth Paul? Is he so feared with Festus importunate interruption, that he holds his peace, and so through his silence confirmeth the sinister suspicion, that they had of his being out of his wit? No. Yea, rather he boldly defendeth the authority both of his ministry and of the gospel: I am not mad says he (most dear Festus) but I speak the words of truth and sobriety. Therefore he boldly putteth such slander away, yet modestly & with such reverence as is due unto Magistrates, lest through impatiency and ire, and rendering of railing again, he should have declared he had been out of his wit in deed. Therefore, after a wise sort, he utterly denieth he was mad: and those words which seemed unto Festus to be of a mad man, he declared to be most true and uttered by him after no curious sort, but with as much sobriety as could be, and this he proveth by most credible witnesses, among whom first he produceth the King, who could be ignorant of none of those things, which hitherto had been said concerning Christ: because they were not done in a corner, or in secret, but in the most famous City of all nations, and at the greatest & principalest feast of all other. Again, he calleth all the Prophets also to witness, who foreshowed that these things should so come to pass, as he declared a little before more at large. And because his saying should have the more weight and authority, he boldly and freely defendeth the authority of the Prophets. For he turneth him unto the king, and says, Believest thou O king Agrippa, the Prophets? And not waiting till he had an answer, he preventeth it, adding moreover: I know that thou believest. For he known well that the majesty and truth of the scripture Prophetical, was yet such, even among the most corrupt nation of the jews, that if any man called it in doubt, all men would take him to be an ungodly person. And it is to be thought that Paul handled this matter the more at large, because Agrippa confessed by and by that he was greatly moved with his words. Now be it here we have certain things to be diligently considered, because they make not a little for the common instruction of all men. 
Which is the best wai of teaching.  First, this place teacheth us, that the best way of teaching is, that that Paul confesseth he had hitherto observed, where he says, he spoke the words of truth & sobriety. For above all things, ministers must have a regard of the truth, lest they sell leasing, whereof Christ says the devil is the father, under the pretence of God's word. And in treating of the mysteries of truth, let them use a godly and holy sobriety, giving heed only to such things, as may edify men unto godliness: Lest while they follow the curiosity of the flesh, they both entangle themselves in unprofitable and hurtful questions, and also offend the weak and ruder sort. Let them therefore remember that we know but in part only, and our Prophesying is unperfit: but that hereafter there shall come a day, when without all impediment we shall behold all the mysteries of the kingdom of heaven openly in the face of God.  
Furthermore, Paul's words teach us, 
Christian religion is certain, and not to be suspected of obscurity.  that the affairs of our salvation and Christian religion, are certain, and that nothing of them is difficult, or to be suspected. For as none of the things which happened unto Christ, was done in corners: so those things which concerned Christ, and the way of salvation in him, were done in times passed publicly and openly among the Fathers. For the patriarchs to whom the promises were made at the beginning, were no rascals or defamed. Also the delivery of the people of Israel out of Egipte, was a thing well known unto the Gentiles. The publishing of the law with so many miracles, was a famous and a renowned matter, all which things were figures of the mysteries of Christ. As touching the Prophets, no good man did ever suspect any falsehood in them. Furthermore, all the Monarchies both of the Assyrians, Persians', Grecians and Romans had to do with the nation of the jews, among whom the affairs of salvation were taught. The voices of the Apostles did freely sound abroad in all the world, in so much that all men knew both what they did, and preached. This is a great dignity of our faith, which is to be found in none other religion. This reproveth the impudency of those men which now a days call our belief in doubt and question. Furthermore this place teacheth us, 
The scripture of itself worthy of credit.  that the authority and credit of the holy scripture, is most certain, and that we must suffer no man to call it in controversy. For seeing it is inspired of God, it is unlawful to doubt of it. For this cause Paul putteth it ou● of controversy that Agrippa believed the Prophets. And Christ having to do with the Scribes of the jews, attributeth this unto them, that they firmly believe, that life everlasting is contained in the scripture▪ john. 5. How much more execrable is the impudeneie of our days, where some men wickedly cavil and scoff at the scriptures, and other some wonderfully diminish the authority of them, while they contend they aught to be allowed and confirmed by the judgement of men.  
Furthermore, let us see the second kind of hearers of the word, 
Agrippa is a pattern of those in whom the cares of this world choked the seed of the word.  of whom we have a pattern set forth in Agrippa the King, and these are such as being given unto the world, let the seed of the word be overgrown with the cares and desires of the same. For he dare not deny the Scriptures the authority whereof he knew was of God and infallible. He seethe also that those things which Paul saith, are agreeable with the Scripture. He feeleth also certain evident motions of the mind, whereby he was alured to take part with Christ: and he dissembleth not the same, because he openly confesseth, that he was somewhat persuaded. What letteth him therefore, that he goeth not forward, and publicly professeth Christ? verily the unhappy liking that he had of the world, the friendship and glory whereof seemed to him more excellent, than that he would forsake it and go unto them, whom many men hated and envied, and other some thought to be out of their wits. But would God we had no more examples hereof, than Agrippa in these days, and that we heard not every where such as give the gospel a singular commendation, but yet follow the doctrine of Antichrist still, for fear of losing their heads and honour, or else for fear of putting their life in danger. In the mean season there appeareth in these men what a divine and wondered force the Gospel is of, which wresteth out of them, even against their wills, and strive they never so much to the contrary, the confession of the truth: yet it nothing profiteth them, because they dare to set themselves against the holy Ghost.  

A very christian wish of Paul.  But as Paul very wisely and stoutly answereth Festus, so (because he was able to do no more) he setteth against the words of Agrippa, a very christian wish, and inflamed with great fervency of charity. I would wish (says he) of God, that not only thou, but also all those that hear me this day, were not only in part, but wholly such as I am, these bonds excepted. And there is no doubt, but that Paul wished these things, even from the heart: who otherwheres prayed for the jews both day and night, and wished to be accursed for their sakes. We are taught by the way, that it is not sufficient for us to believe in part, but that there is required of us every day an increasing in faith, that we may at length grow into a perfit man in Christ jesus. And the opinion of those men is not to be allowed, which suppose one or two Articles to be sufficient unto salvation. For so all the other should be unprofitable and superfluous, which thing should derogate much both from the wisdom of God, and also from his goodness. Moreover Paul's wish teacheth us, that Ministers have no jurisdiction or power upon the minds of men, but that the spirit of God only worketh in them effectuously. For why should Paul trouble himself in vain wishes, 
john. 6 Math. 11. etc 1. Cor. 5  if he had been able to have turned Agrippa his mind. But see what is said to this purpose, both by Christ and by Paul. And we must not let this pass, how Paul excepteth his bonds. For although they were nothing gree●ous unto him, and that he knew well the chief glory of his ministery consisted in them, yet he wished the quietness and peace of other men, as far forth as it stood with the commodity of their faith and salvation. For thus it becometh all men to carry their own cross patiently, & yet in the mean season to provide for all other men's commodity and tranquillity, as much as they are able. Hereby it appeareth with what spirit they are led, which envy at all men's felicity, or else of rash judgement, condemn them as no good Christians, whom they see live in any commodious or wealth wise.  

The innocency of Paul.  After these things, Luke joineth the end of all this doing, namely, how all the assembly and auditory brake up and departed, being never a whit the better by reason of the impediments before rehearsed. But this is wonderful, that Paul is absolved and acquitted again by the consent of all men, and yet for all that they set him not at liberty. Whereby it appeareth how little the world regardeth the state of the Godly, whom they see afflicted without desert. The innocency of Paul so often times tried, maketh much for the setting forth of the dignity of the Christian faith. Which thing also reproveth the temerity of those men which cry out in these days, that the doctrine of the Gospel is seditious, seeing that Paul, a most earnest preacher of the gospel, was able so oftentimes to purge himself from the crime of sedition, before profane and heathen judges. Let no man therefore be moved with the slanders of this world, but being constant in the doctrine of true faith, let us boldly serve God, which defendeth those that worship him in the middle of the tempests of this world, and giveth them the inheritance of his kingdom, by jesus christ our Lord, to whom be praise, honour, power, and glory, for ever. Amen.    

The xxvij Chapter upon the Acts of the Apostles.  

The. Clxuj. Homely.  WHen it was concluded that we should sail into Italy, they delivered both Paul, and certain other prisoners, unto one named julius, an under Captain of Caesar's soldiers. And we entered into a ship of Adramicium, and loosed from land, appointed to sail by the coasts of Asia, one Aristarchus out of Macedonia, of the Country of Thessalonia tarrying still with us. And the next day we came to Sidon. And julius courteously entreated Paul, and gave him liberty to go unto his friends, and to refresh himself: and when we had launched from thence, we sailed hard by Cypers, because the winds were contrary. And when we had sailed over the sea of Cylicia and Pamphilia, we came to Myra, which is in Lycia. And there the undercaptain found a ship of Alexandria, that sailed into Italy, and he put us therein. And when we had sailed slowly many days, and scarce were come over against Cindus (because the wind withstood us) we sailed hard by the cost of Candy, over against Salmo, and with much work sailed beyond it, and came to a place which is called the fair havens, nigh whereunto was the city of Lasea. 
THe Evangelist Luke in this Chapter describeth the painful and dangerous navigation of Paul the Apostle, 
The argument of the Chapter.  sent unto Rome to appear before Caesar. Where surely at the first sight, such great diligence of the holy Ghost might seem vain & superfluous: but if a man would weigh every thing thoroughly, he should perceive many things in the same most worthy to be known and considered. For this History teacheth us what the state of the godly is in this world. It setteth forth unto us in Paul examples of patience and constancy, it teacheth us moreover the infallible truth of God's promises. For although all things in the world seemed to go cross with Paul, & to hinder him from coming to Rome: yet the truth of God, which had promised he should be brought before Caesar, brusteth through all these impediments. There are yet besides this many other things full of comfort & instruction, which we shall consider in their places.  

Paul is brought to Rome among malefactors.  First, is declared how the Apostle was sent unto Rome, where mention is made of one julius a Centurion or p●●ie captain, unto whom Festus delivered Paul among other prisoners to be carried. Hear is to be noted a singular diligence of the Romans in administering the law, considering they take such pains, and be at so great charges with sending of prisoners from one place to an other. There are also diverse other examples of this thing, 
See Valeri. Max. 16. Book, and u chapter. Esay. 53▪ Luck. 22.  which gate them singular commendation and glory. Yea, it is evident that by this mean chief they advanced themselves to so great a glory of Empire. And the Scripture plainly teacheth, both in the lxxij Psalm, and in other places, that there is no more ready or commodious way than this, either to conserve, or to enlarge Empires and kingdoms. For that that fell out so luckily with the Romans, we read hath been an help to many others, whereby to aspire & climb up unto power and glory. Again, we know how most flourishing kingdoms have suddenly had a fall, when justice and censure of public laws hath begun to be neglected. It behoveth us chief to consider the case and state of the godly: for Paul is joined with other prisoners, who without all doubt were for the most part grievous and heinous misdoers. So the scripture teacheth us, that christ was numbered with the wicked: which also many times chanced unto the martyrs. With whose examples it behoveth us in these days to be encoraged, that we be not offended at the most unjust judgements of the world. Moreover there appeareth in Paul's miserable case a singular document of God's goodness, whereby it cometh to pass that the pitiful company of the prisoners hath such a comforter & counsellor, through whose means we shall hear at length how they were all saved. And there is no doubt▪ but Paul used all manner of occasions to instruct & teach them the mysteries of christian faith & religion, because we have seen hitherto how earnestly he desired the salvation of all men. Thus God giveth us singular occasion, even then to do well, when he seemeth utterly to have no care of us. Hereunto also belong the things following: where we are taught that god had a special regard of Paul in all these dangers. For first he joineth unto him most faithful companions, 
Paul's companions.  to help & secure him with their presence & ministery. Among these was Luke the writer of this history, as appeareth by the order of the whole story. Then next Aristarchus the Macedonian, a man without peradventure very rich, 
Aristarchus  which was able to sustain so great charges. For he went out of Grece with Paul to jerusalem: & although he see him apprehended by the Jews, yet did he not forsake him, but for two whole years together & more he did faithfully help him, & now he accompanieth him unto Rome. Thus god useth to aid & secure his people, that they be not tempted above their strength: & when they are utterly forsaken of men, he is their defender. This example of Aristarchus is very notable, reproving flatterers & parasites which use to measure friendship by profit, meaning to suffer nothing for the truths sake▪ insomuch that they are ashamed of the martyrs of Christ. But we must have a respect unto God the rewarder, which recompenseth the faith of Aristarchus with immortal glory and inheritance of the kingdom of heaven. another argument of God's providence and goodness, we hear it is, that the Centurion is so friendly unto Paul. 
The Centurion is Paul's friend.  For both he courteously entreateth him, and when he came to Sidon he giveth him leave to go visit his friends, to recreate and refresh himself among them. The like we see before in Lysias the Tribune, & Felix the Precedent. So Abdias in times paste was a patron & protector of the Prophets, and jeremy had friends while he was in prison, that succoured him, both with help and counsel. Read the first of the Kings, the .18. chapter, & jeremy. 38. Of these things it behoveth us also to take comfort, that we yield not to the enterprises of tyrants, but commend ourselves and all our doings to God only. Howbeit in this place we have to consider Paul, who being in a city very full of people, and standing on the sea coast, where he might easily either have hide himself, or have slipped away: yet would use no such opportunity and advantage of escape. The causes were, 
Paul would not flee, not not when he might.  both for that he should have done unjustly, to have brought the Captain in danger, which had well deserved of him, and also for that he had learned by the Oracle, that he must go to Rome. We are taught by this example, that we must not seek our own safety by any unlawful means. For if in our distresses there appear no way of escape, but such as is repugnant unto charity, faith, and justice: then is it certain that God hath determined of us otherwise, whose will and pleasure it is meet we obey, lest while we make provision for our body and goods, we loose our soul.  
Now followeth a diligent and long description of their navigation or sailing, the course whereof let them that are desirous to know every thing, 
Paul's voyage or navigation is full of danger.  search for in the Geographers tables. We have to consider how it was a painful and dangerous voyage, seeing it is expressly declared that the winds were against them. Howbeit God could easily have remedied these incomberaunces, who by many examples hath declared himself to be the Lord & ruler of the sea. But thus it pleased him to have his choose vessel tried, that the glory both of his truth & power might seem the more evident. In the mean season it appeareth what state our life is in: verily a troublesome state, and like to a pilgrimage, wherein we see new travels and dangers every day appear. But chief this is to be seen in the life of those that are godly, which is continually assaulted with fresh cares and troubles. An example hereof we have in christ our head who assoon as he was born found enemies, whose awaytes and treacheries made the whole course of his life unpleasant & perilous. Paul also found even the same, which wrestling a long time with the crafts and awaytes of the jews, is at length committed to the sea, an element of all others most cruel, the perils whereof he had also before proved, as appeareth by the eleventh chapter of the second Epistle to the Corinthians. Infinite other examples of this kind might be repeated if need so were. Let us rather mark the use of these things, which is, to arm ourselves with constant faith, and to overcome all adversity, seeing it is evident that there is prepared for us rewards of eternal rest in heaven, which we shall enjoy hereafter with jesus christ: to whom be praise, honour, power, and glory, for ever. Amen.   

The. Clxvij. Homely.  WHen much time was spent, and when sailing was now jeopardous, because also that they had overlong fasted, Paul put them in remembrance, and said unto them. Sirs, I perceive that this voyage will be with hurt and much damage, not of the lading and ship only, but also of our lives. Nevertheless the under Captain believed the governor and Master of the ship, more than those things which were spoken of Paul. And because the haven was not commodious to winter in, many took counsel to departed thence, if by any means they might attain to Phenices, and there to winter. Which is an haven of Candy, and lieth toward the South and Northwest wind. When the southwind blew, they supposing to obtain their purpose, loosed unto Asson, and sailed passed all Candy, but not long after there arose against their purpose a flaw of wind out of the North-east, and when the ship was caught, and could not resist the wind, we let her go, and drove with the weather. But we were carried into an Isle, which is named Clauda, and had much work to come by a boat, which they took up, and used help, and made fast the ship, fearing lest they should fall into the Syrtes: and so they let down a vessel, and were carried. The next day when we were tossed with an exceeding Tempest, they lightened the ship, and the third day we cast out with our own hand the takeling of the Ship. When at the last neither the sun nor stars appeared, no small tempest lay upon us. All hope that we should escape, was then taken away. 
THat that came to pass unto the son of God, our saviour jesus christ, while he lived on the earth, to be enured and exercised with diverse and daily afflictions: the same Paul, both by his example in this place, and by express words in other places, teacheth us, to remain for all them which shall follow his steps. For he that had now two whole years suffered to lie in bonds, and to feel the griefs of imprisonment, and had tried day from day the fresh awayts and treacheries of enemies, is now committed to a most fierce element, to try the dangerous tempests of the sea, and at length to prove the misfortunes of unhappy shipwreck. For it was declared in the Homely afore going, how he came out of Syria, unto the Isle of Candy by contrary winds, and very dangerous sailing. But yet followeth a description of a far greater danger, which at length we shall hear ended with shipwreck, the order and going forward whereof Luke hath reported very truly and diligently, because in this narration which at the first sight seemeth bore and barren, 
God warneth us of danger, and giveth us counsel in time.  there fall out diverse things which serve both for our learning and comfort.  
Amongst the which this is worthy first to be noted, that God admonisheth both the soldiers and Mariners in time of the eminent danger. For where they had lain at anchor a long while in the fair Haven, near unto Las●a, and winter now drew on. The jews fast being now overpast, which was used to be kept in the seventh month, 
See Levi. 16.  which with us falls out between September and October, Paul diligently exhorteth them to put off their vow till an other tyme. Which thing it is evident that he did not without the Revelation of the holy Ghost, because he plainly foreshoweth the dangers that afterward followed. And here we have chief to consider, how God never forsakes those that are his. For where he would have all men to be saved, he warneth them of dangers in time, that they may take heed to themselves, and devise some means how to escape: and he attempereth his warnings in diverse sorts. For sometimes he warneth us by his Prophets and preachers of his word, which is his most common way & usage, and one of the chiefest tokens of his good will towards us: touching the which thing see Amos the Prophet in his third chapter. Sometimes he revealeth unto us privately, by our friends and acquaintance, in what danger we be. He hath also his tokens of diverse sorts, which declare his wrath towards sinners. Furthermore, he nippeth us sometime by the ear with the secret inspiration of his spirit, and with our own conscience. And we read that some have been admonished by the ministery of Angels: all which things are so common & usual, that we need not declare them by any examples. Let us learn at the lest wise to acknowledge the goodness of god, and not to contemn faithful & wholesome admonitions, lest we be the authors of our own destruction. For this is the end of the froward and disobedient, as the examples of these men also shall afterward declare. But before we entreat thereof, we have somethings to say of Paul. For we herded before how he was told by the heavenly Oracle, that he should go unto Rome: which thing it is plain he firmly believed. Yet he abused not the Oracle, to put himself in danger without cause, and so to tempt God. But rather being admonished of the danger by a new revelation, he believeth it, and likewise admonisheth other to have a regard unto themselves. Whereby it appeareth, that the doctrine of faith and providence of God, maketh not men to be rash and tempters of God. For even as christ requireth wisdom in those that be his: so when soever God offereth us any lawful and due means of escape, it is certain he would not have us to put ourselves in danger. Therefore it becometh us to use these means of avoidance with fear and godliness.  
Furthermore, Paul's wholesome counsel is not accepted, but to the great hindrance and loss of them all is contemned. 
Paul's advise is despised.  Where it behoveth us to consider the proceeding of all the matter, that we may learn thereby how it cometh to pass, that a great many despise wholesome counsel, and procure their own loss, and sometimes destruction. The first cause alleged in this place is, for that the Centurion thought good to believe the governor and master of the ship, rather than Paul. And in so doing, if a man would consider the reason of the flesh, he seemeth it did very wisely, yet he erreth, and that fowely, because he esteemeth and regardeth the counsel, not according to the cause, but after the authority of men, otherwise he would easily have perceived, that it was not without a cause that Paul said it was jeopardous sailing, considering the winter drew on. And this is a very common error, specially if God give counsel by the Ministers of his word. For, to give ear unto them, it seemeth to many men, not only a grievous, but also a very heinous offence. And there are now a days every where Achabes and Sedechiases, which disdain to hear the Micheases and jeremyes, and think they themselves can give best counsel, or else take unto them other counsellors, which they think are more agreeable with their humours and conditions. Hereby most times it cometh to pass, that in dangers of war we flee unto barbarous Nations, and bloody soldiers, to leagues of Princes, and to Fortresses and Holds: in sycknesses to Physicians only, in need and poverty unto unlawful arts, and we give ear unto them which we suppose have had good success heretofore in like enterprises. After this sort men are wrapped in many evils and incumberaunces, which they might easily eschew, if they would admit the word of GOD only, and the advises and counsels taken out thereof.  
The other cause why they despised Paul's counsel was, for that the Road or Haven seemed not to them commodious enough to Winter in. For this cause they drew up their Ankers, meaning to seek some more commodious harbour. The same thing sloppeth up the way unto many wholesome counsels, because we be not content with present commodities, but seek others, in our judgement better. For thus it cometh to pass, that while we follow the insatiable and blind affections of the flesh, we entangle ourselves in the snares of sin, and be authors of our own greatest mischiefs. This chanced unto these soldiers and Mariners, who despising the Haven that God had appointed them, at length by Shipwreck lost all that they had, and were also in hazard of their lives. We have examples hereof every where in Histories, among which, this one that we read of the Israelites is very singular, which being weighed of their present state and condition, desired to have a king, and could be induced by no reasons, brought by Samuel, to keep still that kind of policy or government that God had given them. julius Caesar writeth the like thing of our Ancestors, the Heluetians, who being weary of their native soil and Country, went about to plant themselves in France, to their great loss and hindrance. The use of all these things is, to make us contented with the present state that God giveth us, and to seek no further. For by so doing we shall bridle the affections of the flesh, and keep ourselves in doing our duty. See what Paul hath written hereof. 1. Tim. 6. But to return again unto our men, there is a third thing that maketh them stiff in their purpose, because they thought the south wind was very good to go away withal. And there is no doubt but a great many of them mocked Paul, as one that would have hindered the towardness of such success by his counsel, if they would have given ear unto him. But not long after they are grievously punished for their disobedience. This is a very notable policy of the devil, who commonly useth to make the beginnings of sin to seem easy and prosperous, thereby to entice us the rather with the hope of good success. For as sin flattereth and fawneth upon our corrupt nature: so in the beginning the success thereof seemeth very fortunate: whereby it cometh to pass, that we being dr●nken with fortune, do wickedly despise all wholesome admonitions, and many times with laughing clap our hands, and hiss at them. We● have examples hereof every where, therefore we need not stand long herein. Thus the things that put adulterers, drunkards, soldiers, and all kind of mischievous doers in good hope of marvelous success, are not long after the causes of great calamities: which thing the contemners of Paul's counsel, found true, as now shall be declared.  
For not long after, arose a North-east wind, 
The punishment of gods counsel despised.  notable even by the proverb, which turneth their whole ship hither and thither round about, like as it had been a wheel. So they prove to their great hindrance and loss, that such can not long well prospero or go forward, as go about any thing against Gods forbade. For most times it cometh to pass, that when they think they are in most prosperity, some sudden and vnloked for calamity quite overwhelmeth them. Whereof we have examples every day, in adulterers, thieves, covetous people, hired soldiers, and to conclude, in all the ungodly, which the Prophet saith, live not out half their days. And this may be seen, not only in private men, but also in kingdoms and common weals, which are enlarged by violence and unrighteousness against the laws of God. For commonly some unhappy ruin throweth them also down, even when all men think they are in most safety, and that their power is invincible. This thing the fall of the Assyrians and Babylonians teacheth us, the overthrows of the Persians', the destruction of the Greeks, and that ruin of the Roman Empire, which happened beyond the expectation of all the world. Therefore there is no cause that either we should wax insolent, 〈◊〉 proud of our prosperity, or be grieved and offended at others. But rather let the word of God be the squire and rule of all our doings, whose gu●●ing▪ if we follow, we shall neither err from the truth, nor provoke the 〈◊〉 of God against us.  
Now followeth a more diligent description of that danger that they procured unto themselves. 
Man's power is of n● force against God.  For a flaw or tempest of wind caught their ship with such violence, that they were not able to withstand it, and therefore they let her drive whither she would with wind and wether. And although they were carried unto the Island of Clauda, and seemed then to be in good comfort, yet by and by after they were disappointed of tha● hope and began to be in danger both of losing their ●ote● and wholesh●ppe also. By which example we are taught▪ that their force is altogether in vain, whom God by his justice persecuteth▪ For w●ere●s God is the Lord of Hosts, he is able to arm eue● the smallest▪ or lest things that are, against his enemies, so that they shall be able to vanquish and subdue them. Thus the w●nde, which is the vaynest and uncertaynest thing that is, when God so pleaseth is able to subvert and turn all things upside down. And we read how the soot of the Furnace, Frogs, Lice, ●imicies, Flies, and most small Worms were the conquerors of Pharaoh. Let no man therefore trust either in his own strength, or strive against God, going about to renishe his sin. For although sometime the stubborn and disobedient seem to have some hope of help: yet whatsoever helps they seek for in the flesh, they are unperfect, deceitful, and vain. The only and certain way of help and salvation is, to turn unto God, and to be reconciled unto him.  

What happeneth to such as will loose nothing at Gods bidding.  Beside all these evils or distresses, they are compelled to cast out their goods with their own hands. And now their minds are so much altered, that where before they thought they did not ride commodiously enough by Lasea, they are now fain of their own accord to throw out, even their necessaries, and are careful how to escape with their life, where before their only rare was for commodity and delights. This is commonly the state of all such, which to obey God, will suffer no loss of any of the things which serve to maintain their riot and pleasure. For at length they are compelled to spend and to throw away all, and loose those things, without the which life can not be maintained. For this is a common and true saying: That that christ will not take, the Chequer will rake. And most times such as will not hazard their goods in the quarrel of faith and religion, are morselles for tyrants to tire upon. Likewise they that will not bridle their gluttonous lust, and desire of fraunching and feeding (as God commandeth them) are deliuere● to the Physicians and Chirurgeons, to be vexed and tormented. Beside that, for the most part such men are so troubled in their consciences, that they would be glad to redeem the rest and quiet thereof with all their goods and riches, if it were possible. Let us therefore dedicated ourselves, and all that is ours unto christ, which promises a liberal and bountiful reward to all them, which for his name's sake suffer loss of life, or worldly goods. Matthew. 19 Mark. 10. Let us also cast away all those things that may hinder our salvation, because we know that if that be once lost, it can never be recovered again.  
Finally, for a great many days, neither the Sun, nor the S●arres shined, 
Paul himself is in hazard with the despisers of God.  and so at length they were out of all hope of 〈◊〉. And this is likewise a common thing, that they which re●●●e to walk in the light of God's word, are wrapped in dangerous and deadly darkness. For we have none other Lode star gi●en us, by whose leading we are able to hold our course and tyghte way in the tempestuous Seas of this world. Hear is to be observed how God suffereth Paul also to be in danger, and to be most grievously tempted among these malefactoures, insomuch that he to ●●neth him unto prayer, and hath need to be comforted at God● ha●●●, as the things following will declare. This is the sta●● of the godly in this world, which offendeth many men, because 〈…〉 in such like peril and hazard, as the notorious ●●cked vs● 〈◊〉. And yet is their state of a far other sort. For all things work unto them for their profit and commodity, and being of a good conscience in the midst of their dangers, they know that God's ears are open unto their prayers: and staying themselves upon his promises, they wait also for strength of him to bear out the burden, and look for their delivery in due time and season. Where in the mean season the wicked are troubled with guilty conscience, and for the most part their dangers are ended wy●● their destruction. Let us therefore follow the example of Paul, and well mark the loadestarre of God's word, that if happily we chance to come in danger in this unhappy world, we may yet have our hope of salvation firmly fixed and set in God, who will not suffer his people to be tempted above their strength: and will give us happy success, and deliver us out of all dangers, and at length will take us into the kingdom of his son jesus Christ: to whom be praise, honour, power, and glory for ever. Amen.   

The. Clxviij. Homely.  But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, you should have harkened to me, and not have loosed from Candie, neither to have brought unto us this harm and loss. And now I exhort you to be of good cheer. For there shall be no loss of any man's life among you, saving of the ship only. For there stood by me this night the Angel of God. Whose I am, and whom I serve, saying: fear not Paul, thou must be brought before Caesar, and lo, God hath given thee all them that sail with thee. Wherefore Sirs, be of good cheer, for I believe God, that it shall be even as it was told me. Howbeit we must be cast into a certain Island. 
WE declared of late, the horrible tempest that Paul and his company were tossed in, which Luke saith did blow so boysteously, that they had no more hope of any escape or succour. But some man might here marvel, how Paul in the mean season behaved himself, either towards God, whose promises seemed here to quail, or towards his companions, which through their rashness and disobedience, had procured themselves this evil chance. How be it, his talk which the Evangelist reporteth in this place, doth evidently declare all this matter, which for many causes is worthy to be singularly considered.  
First, the time is noted, and what case they stood in, 
Paul giveth comfort and counsel inaduersitie.  when Paul made his oration: verily even when they were greatly a hungered, & in the midst of the perils that hitherto have been described. And it was not without a cause, that he spoke not to them before this time, for while they were troubled about their business, he should have had no commodity therefore. But now being wearied both in body and mind, and being set down without all hope of any succour, he showeth them both counsel and comfort in very good time. Whereby we gather, that he despaired not, nor was not overcome with fear in the middle of dangers, but by Prayers fled unto God, which so comforted him, that he was able to comfort and strengthen others. By this example we are taught, that we must not by and by despair in time of danger, but put our whole hope and trust in God, which never forsaketh those that are his, as both his promises, and also the examples of a great many of men do abundantly declare. Therefore this is a shameful error of those men, which assoon as they see no more hope in man, either utterly despair, or else turn them unto saints, and other unlawful means, and seek counsel and help at their hands. But let us see Paul's oration being very short, according as the time served, but yet such, as containeth in it many things, most worthy to be considered.  

He modestly rebuketh their former disobedience.  First, he upbraideth them with their disobedience, whereby they procured themselves so great a danger. And he beginneth therewith, partly to make them know that their sin was the cause of this evil: and partly to teach them by this present mischance to hear him the more willingly. This doth he yet most modestly, so that he seemeth rather to admonish them of their duty, than to cast them in the teeth with their misery. We are taught by this place, to reprove in deed the rashness and disobedience of those, which procure their own mischief: but yet we must not over bitterly upbraid those that are already afflicted, and miserable enough, lest we heap sorrow upon sorrow, on those that mourn. And verily, they are much to blame, who being not able while things go well, to do any good by their own counsel, will in adversity bitterly taunt and deride other men's devices, who as they are unjust judges of other men: so they add calamity to calamity, a thing most disagreeing from christian charity. Also Paul by his example reproveth those men, whose devise at the first being refused, will never afterward give any counsel again, nor have to do with those, who before would not hearken to their counsel.  

He comforteth.  This done, Paul with great boldness of mind, comforteth them. I exhort you (saith he) to be of good cheer, for there shall be no loss of any man's life among you, save of the ship only. Where we have chiefly to consider the dignity of Paul, who though he were in bands, yet far excelled all the residue. For he seeming of all other the most miserable, was able alone, in greatest jeopardy and danger, both to comfort and counsel them. And this is the very peculiar work of Christ, that in his ministers, when they seem the most despised people of all other, he doth most gloriously triumph. The examples of Martyrs teach us this thing, which being in the middle of fire, and horrible torments, both by their voice and example, partly feared the beholders, and partly moved them to like constancy of faith. Whereunto this also is to be referred, that now a days also we see those that are given altogether to the world and to sin, if at any time they be in sickness or other danger, they will seek counsel and help, at the only ministers of the word, whom otherwise they yet hate worse than the Devil.  

He allegeth the Oracle.  Furthermore, lest Paul might seem some vain trifler or busy body, he allegeth an Oracle, saying: For there stood by me this night, the angel of the Lord, whose I am, and whom I serve, saying: fear not Paul, thou must be brought before Caesar, and lo, God hath given unto thee, all those, that sail with thee. Hear every word hath his weight, and teacheth us divers things worthy to be considered. For first God declareth unto us, his goodness, which is so great that he cannot forget the same, not when he correcteth us according to our deserts. Neither is he always angry, but comforteth us in the midst of afflictions, and helpeth us with his counsel, that we be not tempted, farther than we be able to bear▪ and he hath also such a care of us, that he hath appointed the Angels to be occupied in safegarding us: whereof we have hitherto seen divers examples. Furthermore, Paul's plainness and simplicity used about faith and religion, is to be considered, for we know he was laid in bands for the faiths sake, yet he confessed the same freely, and plainly. In so much that he boldly affirmeth, that he is not only the servant of God, but also worshippeth him. This is it that Christ requireth of us, where he commandeth us to confess him before men. And we read how the Martyrs also, did follow this example of Paul, who would not so much, as dissemble their faith in Christ, much less flatly deny it. Moreover Paul's words teach us, that it is not enough, for us to say we belong unto God, for as much as it is evident, that the Devils also, are subject to his commandment. But God requireth of us all kind of worship and obedience: which except we perform, the professing of Chrystes name, shall serve more to condemn us, than to save us. Yet further this place teacheth us, how profitable it is to devil among holy men and worshippers of God. For as God gave unto Paul the lives of all them that were passengers with him: so is it evident, that he hath oftentimes spared many which have deserved destruction, for a fewes sake that have been good. For every man knoweth what the scriptures say of No, Lot, Moses, and infinite others.  
And yet these Examples must not be racked, to the end to attribute godly honour unto Saints, and to ask of them such things as belong only unto God for to give. For the use of them serveth to far other purpose. For God partly maketh the wicked beholding unto his servants, to the end they may live the more safely and commodiously among them: and partly by such testimonies commends their faith and religion. And as the godly use to be profitable to those that live with them: so again a few wicked, when they are let run at the long line, are most times the destruction of whole common weals, as may be seen in the Example of jonas, for whose sake we read that both the Mariners and all the Passengers were in jeopardy. Which things, if all men would well mark and observe, the godly should both be better regarded, and the company of wicked men should be more detested.  
last of all, Paul concludeth his Oration, 
The promises of God must be taken hold of by faith.  and biddeth them to be of good cheer. He addeth this moreover: For I believe, that it shall be, even as it was told me. And for that they should the less doubt hereof, he declareth how and after what sort they should escape: saying they must be cast out into a certain Island. Where we are taught, that the promises of God must be received by faith, because so they be ratified and confirmed: not for that God's truth dependeth upon us, but because he promises us his help and salvation upon this condition, that none shall have it, but those only that believe it. In the Gospel, we have examples hereof every where. Hear is one thing very comfortable, that although there be but a few that believe, yet God can easily discern between them and the wicked, and hath a regard of those that be his, as the scripture teacheth us it happened in times passed to joshua and to Caleb, whom only God brought into the land of promiss, because they only believed his promises.  
Let us diligently occupy ourselves in the consideration of these things, and whereas God offereth us comforts and counsels of salvation in these days also, let us embrace them with steadfast faith: for so shall it come to pass, that when we have sailed through the tempestuous sea of this life, we shall be brought to heaven, the haven of eternal salvation, through jesus Christ our Lord: to whom be praise, honour, power and glory for ever. Amen.   

The. Clxix. Homely.  But when the fourtienth night was come, as we were sailing in Adria, about midnight, the shipmen deemed that there appeared some country unto them: and sounded and found it twenty fathoms. And when they had go a little further, they sounded again, and found xu fathoms. Then fearing lest they should have fallen upon some rock, they cast four anchors out of the stern, and wished for the day. As the shipmen were about to flee out of the ship, when they had let down the boat into the sea under a colour, as though they would have cast anchors out of the foreship: Paul said unto the under captain, and to the soldiers: except these abide in the ship, ye can not be safe. Then the soldiers cut of the rope of the boat, and let it fall away. And when the day began to appear, Paul besought them all to take meat, saying: this is the fourteenth day, that ye have tarried and continued fasting, receiving nothing at all. Wherefore I pray you to take meat: for this no doubt is for your health. for there shall not an hair fall from the head of any of you. And when he had thus spoken, he took bread, and gave thanks to God, in presence of them all, and when he had broken it, he begun to eat. Then were they all of good cheer, and they also took meat. 
ALthough God suffereth his servants many ways to be tempted, yet (as we have oftentimes declared) he assisteth them both with counsel and comfort: so that they be not overcome with temptations. An evident example hereof, we have in this story. For where the tempest increased so vehemently, that there was no more hope left in man, God sendeth his Angel unto Paul, to renew the former promiss: wherewith he was a fresh so confirmed, that he was able to confirm and comfort others also. And God did not with vain words only hold the miserable creatures in hope, but most faithfully performed that he promised: as we shall see, when we come to the place. But before Luke cometh thereunto, he declareth what was done in the mean season, and how some believed the promiss of god, and some not, touching every of the which points we shall speak in order.  
And first of all, we have to consider the Mariners, who being in the Adriatic sea, 
The incredulity and distrust of the Mariners.  and perceiving by certain marks, that the land was not far of, used all the diligence that they could to get unto the shore. For letting down a plumbet of lead, by a long line, they sounded for the depth of the sea, and prepared all other things necessary for that present season, which might seem to be a work of faith, considering they so buckled and framed themselves unto the promiss of God. But when they had cast out their plumbet the second time, and perceived that the sea waxed very shaule, being strike with a new fear, and forgetting the promise and oracle of God, they go about dishonestly to run away, for they hoist over the boat, and get them down into it, and make as though they would hoist out the anchors aforeship: where as they meant to provide for themselves, and to leave the passengers destitute of all hope and succour. Hear appeareth the property of the flesh, and of all such as purpose to follow the way and reason thereof. 
The property of the flesh in dangers.  These men at the first are delighted with the promises of God, and frame themselves accordingly, that is, when the success of things agreeth with the promises, and when they think every thing will go forward and well. But assoon as dangers begin once to appear that dash their hope of success, they plainly renounce their faith, and turn them to the counsels of the flesh, and show themselves most dishonest people both toward God and man. And that these Mariners did, we see the people of Israel did also, who when they first heard that God had promised to set them at liberty, embraced the device and counsel of God with great reverence. But Pharaoh vexed with the demand or request of Moses and Aaron, began to handle them more servilely than before, then forgot they the promise of God, and fallen to re●yling, saying: The Lord look unto you and judge you, which hath made the savour of us, to stink in the eyes of Pharaoh, 
Exod. 5  and in the eyes of his servants, and have put a sword in their hand to slay us. And the same people when they should go out of Egypt laden with gold and costly apparel, took their journey joyfully. But when they came to the read Sea, and saw the Host of their enemies hard at their backs, they by and by accused Moses and Aaron, the faithful servants of God, of treason and murder, Exod. 14. Again being miraculously delivered out of that danger, they declared their joy of minds with singing. But anon after perceiving want and scarcity of meat and drink, they turn again to their murmuring and complaining. But what need we rehearse this of the Israelites, seeing we have every where in these days the like examples? And this is commonly the chief cause why men fall from the faith, and forgetting the commandments of God, neglect their duty. Let us learn therefore to abandon the counsel of the flesh, which so disagreeth with the word of God, and in our temptations have a respect only unto his word and not unto the flesh.: For the flesh by reason it can see nothing, but the present state of things, doth quickly despair. But true fa●th grounded upon the word of God only, cannot fall 〈◊〉 f●lter, 〈…〉 knoweth that God is 〈◊〉, of whose will she is certified by his word. See the 〈◊〉 of Abraham which Paul▪ handleth in the fourth to the Romans diligently and trimly. 
The properties of those that are too confident or bold.  Again in these mar●●●●● we may see, what the property of such bold and confident persons is as despise● 〈…〉, and refuse godly and faithful admonitions. For thus we see they did before▪ where then persuaded the Centurion to sail from Cand●●● to the counsel of Paul. But when they had brought both 〈…〉 and others in danger than were they like ●as●atdes afraid 〈◊〉 sought dishonestly to forsake their tackle and compa●●e. This is the property of all those which are drunken in the 〈◊〉 of their own wisdom. The like parts also play seditious persons, and those that are aucthoures of rebellion in common weals, when dangers are on every side at hand, they convey themselves away. Thus Chore when he had made a stir and uproar through out the camp, he setteth himself quiet in his tent. Num. 16. And Absalon while his soldiers are in the fight, rideth himself upon a Mule, taking his pleasure and pastime, when all other were in danger. These examples teach us to suspect such kind of men, and not to despise the wholesome counsel of sage and sober people, which we see agreeable with the word of God.  

Paul commandeth to stay the Mariners.  Now let us return unto Paul, who through the secret instinct of the holy Ghost, perceiving the Mariners intent, admonished the Captain and soldiers to disappoint this thing. Hear we have diligently to consider the words of Paul. Except these men (saith he) abide in the ship, you can not be safe. Yet God before this, had promised them all their safety, whose Counsels can not be frustrate or made vain. How then can they not escape, except the Mariners abide in the ship? Doth the truth of Gods promiss depend upon the false Mariners? But Paul reasoneth not in this place of the absolute power of god, who might easily have delivered them out of all danger, without help either of Mariners or ship. But because he had no certain promiss of miraculous delivery, yea he was told that they must all be cast a land into a certain Island: he thought the order of nature, and the remedies that were at hand, were not to be despised, lest by overmuch confidence and trust in Gods promiss, he should make them to tempt God. Which Example teacheth us, that the providence of God and the faith that consists therein, is no let unto the godly, to use all other lawful and ordinary means.  

The right use of God's instruments or means.  For God will have the order appointed by him to be observed, as by many Examples may be declared. In sowing of corn the Scripture teacheth us, that nothing succeedeth, except God give the increase. But the same Scripture testifieth, that God hath appointed this order that the ground should be tilled by our labour, and so must receive blessing from heaven, and be made fit to bear corn. So in the governance of an house, we know that all endeavour is superfluous, unless the Lord build the house. 
Prover. 31  And yet in the scripture diligent and careful householders are commended: and in setting forth the praises of a good housewife or matron, the holy Ghost might 〈◊〉 almost too industrious and careful. Therefore Paul doth well, in thinking the Mariners ought not to be let go, although he nothing dou●red in the promiss of God: following the Example of Christ, who where he certainly knew that he was commended to the ministery and tuition of the Angels, could yet never be persuaded, to tempt God, in casting himself down from the pinnacle of the Temple. Yet we must take heed, that in using these lawful means, we attribute not too much unto them, and so serve from the way of faith, which teacheth us to have 〈◊〉 eyes ●●●l fixed upon god only.  
But letting pass these men, let us consider the captain & the soldiers, who obeyed the words of Paul, 
The faith of the captain and soldiers.  and by and by 〈◊〉 asunder the ropes that the boat was tied with, & so let the boat fall into the sea. This is a singular token of faith. For by this means they spoil themselves of the boat, which might have stood them in great stead, in the present peril of shipwreck. But they had already learned to their loss and hindrance, that there was no greater safeguard of life, than that which Paul had taught them was in God. Therefore they thought good to be obedient unto him, how soever the matter fallen out. Let us follow the example of these men, that though we believe not at the beginning, yet at the leastwise being taught with our dangers and damage, we may believe the word of God, and show ourselves obedient unto the same.  
Howbeit Luke again showeth how Paul comforted them, 
Paul exhorteth them to take meat.  counseling them, furthermore how to do. For he exhorteth them to fall to their meat, alleging most weighty reasons of his so bidding. The first he borroweth of the time. This (saith he) is the fouretenthe day, which ye have remained fasting and taken nothing. Hereby he declareth the great jeopardy they were in, wherewith they were so encumbered, that they had scarce leisure to think of any meat: certainly all that while they made no ordinary meals or repastes. The second reason he borroweth of necessity. For this is expedient for your health. Otherwise although ye escape drowning, you will dye of hunger. Thirdly he repeateth the promise of God, with great trust and confidence: For there shall not one hair fall from the head of any of you. And thus he answereth the objection of them that might have said, meat had been to little purpose or profit for them that shortly after must perish and die, at length he provoketh them by example. For when he had thus said, he took bread and gave thanks to God in the sight of them all, broke it, and began to eat, showing no token of any fearful or dismayed mind. Thus he cheateth the minds of them all, putting them in good hope of life, and to take their meat also, that they might be able to bear out the labours and brunts that were at hand: and here may we see the property of true faith. For the nearer the danger of shipwreck drew, and the less hope appeared, 
The nature or property of faith.  the more bold in mind Paul waxeth: insomuch as he alone was able to encourage and embolden all the other. Where also it appeareth that they which are endued with true faith, are profitable not only unto themselves, but also unto all others: considering we see Paul alone ruleth all things, and comforteth and counseleth all men. Let us therefore learn to make much of such men, seeing the Histories of all nations testify that the contemning of such good men, hath been the destruction of great numbers. Moreover this is most worthy to be observed, how Paul in such a danger going to his meat so hastily, forgetteth not to say grace, and that in the sight of all men. 
The discipline of the Table.  This thing becometh the godly, yea it is of right required of all men, seeing we confess in our prayer, that God feedeth us with our daily bread, and that our● meat cannot prospero with us unless it be blessed of God. Which thing was the cause that christ also commended this usage so often unto us, by his own example. Let those Hogs therefore be ashamed both of their unthankfulness and ungodliness, which go unto the table, without either any reverence or giving of thanks, and scoffingly use to upbraid such men as too superstitious, whom they see follow the examples of christ and his Apostles. These fellows are like one day to buy their stubbornness full dear. But let us remember the goodness of God, and do our duty as well in adversity as in prosperity, and god will not fail us of his help, who hath choose us to be his children, and made us heirs of his heavenly kingdom, through his son jesus Christ our saviour: to whom be praise, honour, power, and glory for ever. Amen.   

The. Clxx. Homely.  WE were all together in the ship, two hundred threescore and sixteen souls. And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. When it was day, they knew not the land, but they spied a certain haven with a bank, into the which, they were minded, if it were possible, to thrust in the ship. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoist the main sail to the wind, and drew to land. And when they chanced on a place which had the sea on both sides, they thrust in the ship, and the foreship stuck fast and moved not, but the hinderparte broke with the violence of the waves. The soldiers counsel was to kill the prisoners, lest any of them, when he had swam out, should run away. But the undercaptaine willing to save Paul, kept them from their purpose: and commanded that they which could swim, should cast themselves first into the sea, and escape to land: and the other he commanded to go some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land. 
GOd is faithful and true in his promises, but yet he suffereth the faith of his people to be tried sundry and many ways: not that he taketh any delight in our miseries and complaints, but because it maketh greatly for the confirmation of our faith: considering we see that the truth of God overcometh in all things, and can be hindered no manner of ways. And to this end is this history also to be referred, where God saveth Paul and his company from drowning, as he promised he would do, and yet in the mean season, sometimes exercised their faith with divers temptations. This shall most evidently appear, if we consider every thing herein in order.  
The number of them which were with Paul in the same ship, was two hundredth three score and sixteen souls. It as is declared pleased the holy Ghost, to have this number plainly expressed, partly for that the truth of God might appear the more certainly unto us, and partly that the miracle of the delivery, might seem the more evident. For where all men knew there were so many in number, none of them could be lacking, but the residue must know of it. And where in the danger of shipwreck, even a few use to hinder and let one an other, while each man provideth for his own safety, with the peril of an other, God evidently put forth his hand, in that he brought so many together safe and sound unto the shore. Hereby we may gather, that it is as easy a thing for God, to save a number, as a few. For as he hath all things in tale, and his providence stretcheth itself, even unto hears and little sparrows: so is his power infinite and unmeasurable, and can be overcome neither with multitude of those that have need of his help, neither with greatness of danger. Thus brought he all the Israelites together safe through the read Sea: which was as easy for him to do, as to deliver Moses only, being cast out into the River of Nilus. In like sort he fed all the people of Israel forty years in the wilderness miraculously, as easily as he afterward fed Elias by the ministery of Ravens. Hereunto king Asa had a respect, when being ready to join battle with an innumerable multitude of Ethiopians, he made his prayer unto God in this wise: Lord, it is no hard thing with thee to help, either many, or them that have no power. 
Parali. 14.  It is very profitable for us to acknowledge God to be such an one. For so doing, we shall be feared neither with our own want of power and misery, nor with any multitude of dangers be brought into desperation.  
Moreover, when all they in the Ship had taken meat, 
They cast their Corn into the sea.  as Paul exhorted them, they lightened the Ship of all things in it, insomuch that they cast the corn also over the board. For we herded before, how they had cast out the Merchandise and Tackle of the ship. And to this pass did necessity drive these delicate people, which contrary to the will of God would needs seek a more commodious haven, and would not be contented with their present state and condition. In the mean season, this is a singular argument of their faith, which would throw over board their corn also. For except they had certainly believed that God would have saved them, they would never have been persuaded to have cast away that succour of their life that only remained. But this example is set out for us to follow, that we also, when God so appointeth it, should likewise willingly forsake those things, without the which it seemeth our life can not be maintained. This we see Abraham himself did, the Apostles, and many others, whose faith the holy Ghost commends in the Scriptures.  
Now followeth the description of the wrack very brief, 
The description of the shipwreck.  yet such as teacheth us, that many things fallen out therein, which had been able to quail the faith, both of Paul, and others, if they would have hearkened rather to the wisdom of the flesh, than to the promises of God. For first although they see land appear a far of, yet they knew not whether it were shore or not. They are ignorant also, whether they should come among their friends or enemies: because many times it chanceth, that they that escape shipwreck, light in unharberous Countries, where they suffer more harm of the barbarous people, than of the sea, which otherwise is a most cruel element. Wherefore, the hope of succour that showed itself so far of, had joined with it no little fear. Again, when they had with all their might laboured to get to the shore, they run their ship into a place that had the sea on both the sides, where the foreship stuck in the sand, and the stern with violence of waves splete in sunder. And here the truth of God's Oracle declareth itself, by the which it was fortold that the ship should perish, which yet seemed now like to come safe and sound to shore. Howbeit this ship may be called a figure of those men, which contrary to the word of God seem happy in their wickedness, as though they should never be punished therefore. For commonly such men, when they seem to have escaped all danger, have a sudden destruction, as diverse examples of such men do testify. See what is written of these men. Psalm. 37. and .73.  

The devise of the soldiers in kill the prisoners.  Thirdly, the Soldiers devise to kill the prisoners, lest any of them when he was got to shore should take him to his heels. And out of doubt they were moved to take this bloody counsel for fear of the Laws. An example whereof we had before in the Soldiers of Herode, whose hands Peter escaped by the guiding of an Angel. Acts. 11. Howbeit this is great wickedness, that they would not except Paul, or spare his life, through whose counsel and prayers their life was preserved. But this is the property of the world, and of all those that serve the world, that they quickly forget benefits and good turns, and recompense them most times with heinous injuries. Therefore they are very fools, which seek to please the world, and have not rather a regard unto God, who is the only and most faithful rewarder of all men. Moreover as concerning the Soldiers devise, the danger that Paul and the others were now in, was more grievous than the Shipwreck itself, in so much that all the prisoners were now in a most woeful case: and the promise of God seemed vain, who had promised to save them all. But the Lord remedieth this inconvenience in time also. For the Captain being desirous to save Paul, withstood the Soldiers devise, so that it took not effect. He commandeth also, that as many as could swim, should first take the Sea, and the residue follow them upon broken boards and fragments of the Ship▪ Hereby wisely providing that they should not let one an other in the business and stir. And so it came to pass that they all escaped alive and safe unto the shore, as God had promised should come to pass. 
The truth of God's promise cannot be let or hindered.  Hear the verity of God's promises is very notable, which we see can be hindered by no adversity. Surely hitherto all things might seem to have conspired the death of Paul. For the Sea rageth with great and main surges and waves. The wind armed the air also to their destruction. The earth holdeth fast the ship, driven and carried upon her. The lights and stars of heaven withhold their shine from the miserable creatures. The false and untrusty Mariners mean to run away, and the cruel soldiers devise in their minds a bloody slaughter. But the truth of god, whose pleasure it was that they should be saved, overcame all these things. Therefore these things aught to comfort us also amyddest the dangers of this world. For experience teacheth us, that the world fareth like a most troublesome Sea. But we have the promises of God, who hath assured us by his son, to be always present and assistant unto his people. Therefore if God be with us, who can be against us? For surely we being in safety under his protection, shall happily escape through all troubles and dangers, and come to the haven of eternal bliss, where the everlasting inheritance of the kingdom of heaven, is appointed and prepared for us by jesus christ: to whom be praise, honour, power and glory, for ever. Amen.    

The xxviij Chapter upon the Acts of the Apostles.  

The. Clxxj. Homely.  ANd when they were escaped, they known that the Isle was called Milete, and the strangers showed us no little kindness, for they kindled a fire, and received us every one, because of the present rain, and of the cold. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a Viper out of the heat, and caught him by the hand. When the strangers see the beast hung on his hand, they said among themselves: Not doubt this man is a Murderer, whom though he have escaped the Sea, yet vengeance suffereth not to live. And he shook off the Viper into the fire, and felt no harm. Howbeit they waited when he should have swollen, or fallen down dead suddenly. But after they had looked a great while, and saw no harm came to him, they changed their mind, and said, that he was a God. 
IT hath been declared hitherto how God had a care of Paul and his Companions, as he promised him in the midst of the dangers and tempests of the sea. It followeth, how he delivered them afterward from drowning, and how he ministered an occasion to Paul to preach the Gospel, first to those of Melite, and then unto the Romans. Whereby we are taught, that God's works are perfect, and though we be tried every day with new dangers, that yet we must not cast away all hope, but look every day for new benefits at God's hands, which useth to temper adversity with prosperity, and to raise up discouraged minds, with effectuous consolation. It shall be profitable to consider every thing in the order wherein it is described.  
First, Luke declared into what Island they were cast aland, 
The hospitality of those of Malta.  & how they of the Island received them. The Island was Melite which now a days is called Malta, the place where the knights of S. john's order have their residence, lying between Sicilia and Aphica. Luke commends the singular humanity of the people of Malta▪ which received them & showed them all kind of pleasure, according as the time & place required. Thus her● is set forth a notable example of love & hospitality for us to follow. For without doubt these wrackwights were unknown unto the people of Malta, and there was no hope of recompense to be looked for at their hands, whom they saw spoiled of all their goods. Yet because th●y see they 〈…〉 ●y●erie, and have need of their help, they show them this courtesy. And this is that thing that christ teacheth us in the Parable of the Samaritane. 
Luke. 10.  Thus it behoveth us all to do, without any respect of people, or hope of reward to come, to be loving and charitable unto those whom God sends unto us to be succoured and helped. And chief we mus● remember to be harberous unto strangers, both for that they have need of m●ny things, and also for that the Apostle witnesseth, that such doing hath ●e● to the great commodity of many, who sometimes have received▪ Angels into their houses in likeness of men. 
Hebr. ●3.  But this is a far more excellent and profitable thing, that they which vouchsafe to take strangers into thei● houses make much of christ, and receive him in them. And surely God useth to recompense such courtesy and benefits with temporal rewards also. For when the Sodomites were overcome in battle by their enemies, and carried away as a booty and pray, they were delivered again by Abraham for Lot his sake. And not long after we shall hear how the people of Malta were by this occasion illuminated and lightened with the doctrine of the Gospel, because they so courteously entertained these shipwrecked people. I will now say nothing of our Predecessors, who by reason of their hospitality in Helvetia, did purchase themselves singular praise with all Nations: whose steps if we follow, we shall also get unto ourselves no small utility and commendation. Here also let them seek comfort, which suffer banishment for religions sake. For he that was able to get unto Paul, and the other wrackwights, the good wills of the men of Malta, the same is able also to get us friend's in every place, because he hath the hearts o● al● men in his hand, and all the world obeyeth his commandment. 
Mark. 19  Therefore th●● promise' of christ, which hath promised a tennefolde reward to those which have forsaken either house, either brethren and sisters, either lands, either friends, for his sake, and the Gospels, shall every where be fulfilled.  
But God would not have Paul long to be unknown among the people of Malta, 
Paul by miracle was known to those of Malta.  but straightway renowned him with a singular miracle, whereby he confirmed his Apostleship, and offered him a notable occasion of preaching. It shall be good to con●●der ●ue●y circumstance hereof. Amongst the which Paul first, as it is written▪ gathered dry sticks together. And here let us consider how Paul is busied in●eru●●e occupations, who being w●●ried with his bonds, and with the late danger of tempest and shipwreck, had yet occasion enough to have taken his ease and rest. But he well known, that inpublike 〈…〉 to seek his own quietness, but that all men, one with an other, 〈◊〉 bond (as much as in them lieth) one to help an other. Therefore by his example the l●●y ●●bbers of P●n●lope are reproved, who be●ing profitable neither for themselves, 〈◊〉 for others, seek to 〈…〉 of other men's labour's. Which though they gl●ry in the 〈◊〉 and progeny of Paul, yet show they so little of Paule● 〈…〉 doctrine, or in their 〈…〉 it is 〈◊〉 how they can abide 〈…〉 whom they 〈◊〉 so 〈…〉 ●●per, 
A viper biteth Paul.  which b● all 〈…〉 Paul 〈◊〉 by the hand. This verily was a strange and sudden hazard of life, wherewith both Paul might greatly have been put in fear, and also gave occasion to the people of Malta to have a very evil opinion of him. For straight ways they judge he was some manqueller or murderer, whom the vengeance of God did persecute, and whom he purposed to punish with some strange and rare example, although he escaped out of shipwreck. For the Gentiles fain, that the goddess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call Vltione or vengeance, is assistant with jupiter, & punisheth men for their offences, being taught even by the law and lore of nature, that God useth to punish sins. And where murder hath been counted even from the beginning of the world, the most heinous sin of all others, they accused Paul of murder, rather than of any other common sin, on whom they thought was showed so rare and strange an example. Let christian men here be ashamed of their cruelty, which follow and frequent wars for wages sake, and think it a commendable thing to shed innocent blood, whereas we have beside the law of nature the oracles of God, which teach us, that as many as hired with money shed blood, and affirm that lands polluted with murder, can be purged none other ways than by shedding the blood of murderers again, are accursed. Deut. 27. Num. 35. In the mean season let us mark in this place the wonderful providence of God in governing the affairs of this world, which useth to set forth both his own glory, and the glory of his people, by those things chief which seem most to let and hinder them. For Paul had ministered unto him an occasion of preaching by that that seemed most to be to his reproach and slander. Thus it behoved, that Moses should first be thrown away, and banished out of the court, or ever he were appointed to be the revenger of the people. Whereof we have many other like examples, the use of which serveth partly because we should rashly condemn none, by reason of the afflictions they suffer: and partly because we should not to soon be offended with the adversities that happen unto us, seeing all things work unto the best for them that love god. And those things that follow, teach us that it so happened unto Paul, for he being nothing afraid with this sudden chance, 
Paul shaketh off the viper without any hurt.  shaketh off the viper into the fire, and felt no harm thereof: yea by this means he finds Christ's promise true, which says, that those which would believe should drive away serpents, and should drink potions that had poison in them, & yet not be hurt. Mat. 16. Hereof also may be gathered a general doctrine, that the old serpent hath no power against them that believe in Christ. For although he invade both our hands & feet, and blow the venom of sin into our devices & works, yet he can not bite us to death, because we be healed with the stripes of christ, who through the merit of his death, & majesty of his resurrection, hath trodden down, & crushed his head to pieces. But let us return to the people of Malta, 
The people of Malta take Paul for a God.  who seeing Paul contrary to their opinion nothing hurt, knowing that the biting of a viper was most present poisoning, by and by altered their mind, and judged him to be some one of the number of the gods: doubtless being deceived with the error of the Gentiles, which used to take the authors of strange benefits, & workers of unwonted effects & miracles, for gods. Thus Satan held them occupied in the consideration of secondary causes, jest if they had climbed higher they might have come to the knowledge of the true God. And so with one policy he thought both to get into the minds of the people of Malta, and to make Paul to be honoured as a god, meaning to hinder the faith of Christ, whereby he known his kingdom was chief assaulted. For Satan will suffer every mortal man to be honoured & worshipped as a god, rather than the true god, unto whom only such honour is due. The cause is, that while men are occupied in honouring of others, they run into manifest danger of their salvation. But they that worship god only, casting away the yoke of the devil, they find true salvation. Let no man therefore marvel, that the worshipping of Saints, which we know were sometime the choose vessels of God, is maintained in the Pope's kingdom with false signs and devilish disceytes. For it grieveth not Satan that they are worshipped & invocated, so long as he seethe their doctrine not regarded, which maketh men to worship God only, and the inheritors of life. And surely Satan his craft & subtlety is very great, who although he were constrained in Paul's days to give place: yet afterward he planted every where among those of Malta a superstitious opinion touching Paul, by those who boasting in Paul's name and stock, 
The family or stock of Paul.  use to work many wonders, aswell in kill as keeping up of serpents. But their ungodliness is hereby easily confuted, in that they are so greatly delighted with serpents, which it is evident, was the first instrument wherewith the devil beguiled man. Let us mark in this place the inconstancy of the people, a like example whereof, but in an other order, we see before in those of Lystra. For they took him for a malefactor, & would have stoned him, whom at the first they said was a God. But these men accounted and take him for one of the gods, whom a little before they said was a murderer. We have many like things daily falling out, which teach us that the nature of the people is always divers and changeable. Fools they are therefore, and miserable people, which think there is any trust to be given unto them, and put not their hope in God only, which hath given us his son jesus christ to be an earnest revenger of all evil done unto us: to whom be praise, honour, power and glory, for ever. Amen.   

The. Clxxij. Homely.  IN the same quarters were lands of the chief man of the isle, whose name was Publius, which received us, and lodged us three days courteously. And it fortuned that the father of Publius lay sick of a fever, and of a bloody flux, to whom Paul entered in, and prayed, and laid his hands on him, and healed him. So when this was done, other also which had diseases in the isle came, and were healed, which also did us great honour. And when we departed, they jaded us with such things as were necessary. After three months, we departed in a ship of Alexandria, which had wintered in the isle, whose badge was Castor and Pollux. And when we came to Syracuse, we tarried there three days, and from thence we fet a compass, and came to Rhegium. And after one day the southwind blew, and we came the next day to Puteoli, where we found brethren, and were desired to tarry with them seven days, and so came we to Rome. 
NOtable and full of comfort verily is that sentence of jesus christ, which saith: There is none that forsaketh house, 
Mark. 10.  or brethren, or sisters, or parents, or wife, or children, or lands for my sake and the Gospels, but shall receive an hundred fold now in this life with persecutions, and in the world to come life everlasting. And hereof Luke setteth us out an evident example in this history. For Paul, who for Christ's sake and the gospels, had forsaken all things which are counted excellent and profitable in this world, and now from shipwreck was escaped into the Isle of Malta, found by & by innumerable brethren, sisters, parents, and most faithful friends, with whom he had both house, and lands, and all kind of goods in common. Yea, he that by reason of his bands seemed most miserable of all men, in that shipwreck was of such estimation with the people of Malta, that for his sake they pleasured both the mariners, the soldiers, & the prisoners, & all the residue of Paul's company. And this shall appear more plainly by those things that follow. For there is set forth in Publius, 
The hospitality of Publius.  which was the chief man, or governor of the Island, a singular example of hospitality. For he at his farms which were there near adjoining, courteously entertained them for three days together. And his humanity is the more notable, for that being a ruler & a rich man, he yet disdained not strangers, in such manifold afflictions, as rich men for the most part use to do, which think other men's mishaps appertain nothing unto them. Then next, for that he receiveth them all together, which could not be without some trouble & very great cost. For we herded how there were in that ship two hundred, three score & sixteen people, and all escaped safe unto land. Let rich men, & they that be in authority learn here their duty, not to think that God hath given to the● alone so great gifts: but let them remember that they are appointed but stewards. Wherefore let them be liberal unto those that have need, so that their plenty may relieve the others scarcity. And doubtless this is a great offence of them, which forgetting their duty, have compassion on no body, but pass over the cry of the poor with deaf ears, who at length, according to the saying of Solomon, shall found the ears of god shut to their prayers: yea at the latter day they shall have Christ to accuse them.  
Furthermore, 
Math. 25.  the people of Malta receive a notable recompense & amendss for their hospitality, and that by the ministry of Paul. 
The reward of hospitality.  So that we may learn, there is no man so vile but may procure unto us great utility, so that we show ourselves courteous & liberal unto him. For God can requited us by any man, & their reward useth not to be lost, that for god's sake, or for Chrystes, use to benefit any body. In this present place are declared two rewards, which these men received of Paul himself. first, the father of Publius received, who being sick of a Fever, and of a bloody Flux, a disease utterly uncurable, was restored to health by Paul's mean. That this was a great benefit and pleasure, if we consider but the body only, no man can deny, although we say nothing, how by this occasion he was brought unto the faith. Where we must mark how in this cure Paul observed the manner and order prescribed of christ. For both he useth prayer, and laid his hands upon the sick body. Whereby we are taught, that this miracle was not wrought▪ through the power of Paul, but of God, which after this sort would set forth his son jesus christ, as Peter and john have before declared. For the Apostles wrought their miracles far otherwise than christ, which using his absolute power by his word only pronounced, drove away devils and diseases. But the Apostles and other holy servants of christ did the same, by calling on the name of christ. Here is the error of those men confuted, which because of the Miracles that holy men wrought, think they aught to be invocated, and do not regard how God is the author of them, whose honour and glory the Saints chief sought. See more concerning this matter in the third and fourteenth Chapters. The second reward extended unto more men. For the same of Publius father being healed, stirred up other men also, so that they likewise were delivered from divers diseases. The end and use of all these things was, that they should understand Paul was the Minister of christ, which delivereth us from infirmity both of body and soul: and that we should therefore seek all salvation in his merit. But because we have entreated hereof oftentimes in other places, let it now suffice briefly to have touched these things.  
But let us see the people of Malta, who Luke saith, requited with great thankfulness such great benefits. 
The thankfulness of the people of Malta.  For they also both greatly honoured them, and when they should depart, gave them whatsoever things were needful unto their voyage. These are manifest fruits of faith, by the which we are also taught what we own unto them, by whose mean christ and the light of the Gospel shines unto us. For where we aught to esteem them as our parents, because we are regenerated through their ministery, they deserve to be honoured: yet not with godly honour, but with such as we own to our parents, and with such as it is meet for man to receive of man. And surely Paul writeth, that the Elders which govern well, are worthy of double honour. 1. Timoth. 5. Mark then I pray you, and God will, what ieoly gospelers they be that think themselves trim men, when they can stain the good name of Ministers with scoffs and quips. And as children own unto their parents not only honour, but also necessaries whereby to live: so is it necessary that the hearers provide the ministers of the same. This God commanded in times passed in the old Testament, as may be seen in the eighteenth Chapter of the book of Numbers, and in the five & twentieth chapter of Deut. And christ forbiddeth his Apostles to carry money, or any other provision with them, because they should live of the ministry of the gospel like other labourers. And if it had not been right and lawful so to have done, 
Math. 10. Luke. 9 and .10.  then should the Apostles have offended, which received these things. But see more touching this matter in the first to the Corinth. the ninth Chapter. Therefore great is the unthankfulness of those men in these days (to say no worse) who giving nothing themselves unto the ministers, envy and craftily beguile them of the things that other in times past have given unto them.  

Paul is carried in an Idolatrous ship.  But after the end of three Months they return to their voyage again by sea, the course whereof let them seek in the Geographers Tables, that desire to have further instruction in every such point. We have herein two things to observe. The one is, that Paul and his company go on board into a ship of Alexandria, which after the error of the Gentiles was thought to be under the patronage and defence of Castor and Pollux. Through which example, many men count imagery and superstition among indifferent things, as though a Christian man, touching the outward conversation, might use them without offending of God. But we must likewise consider, that Paul did not this of his own accord, but of constraint, neither also consented unto wicked superstition, either winked at any thing for favour of men. Therefore the example of Paul, maketh not for the defence of those dastards, that use to dissemble in matters of religion, to serve the time. The other is, how after they had fet a long compass about by the sea, they arrived at length from Syracuse a City of Cicile in Italy. And at Putesti they find brethren or christians, with whom at their entreaty, they tarried seven days. Where also may be seen, 
The church at Putesti.  the charity of those brethren, which did vouchsafe at their great charges to cheerish and make much of strangers so long a while: and also the courtesy of the captain and soldiers, which for a prisoners sake, would stay so many days. Hear appeareth also, the might and power of God, which maketh his servants to be accepted and favoured, and the majesty of the Saints, which chiefly triumpheth under the cross and afflictions. For now Paul though he were in bands, yet like a King and Emperor, hath soldiers obedient at his beck, and commandment. The like we have seen also, many times before, and the Evangelists teach us, that the Baptist made Herode afraid. Why then are we offended at the cross and afflictions? Let us rather constantly follow our vocation, seeing the hand of God is able to defend us in the midst of our enemies, and look for a reward in heaven, which our saviour jesus Christ hath purchased us through his merit: to whom be praise, honour, power, and glory forever. Amen.   

The. Clxxiij. Homely.  ANd from thence, when the brethren heard of us, they came to meet us at Appiforum, and at the three taverns. When Paul saw them, he thanked God, and waxed bold. And when we came to Rome, the under captain delivered the prisoners to the chief Captain of the host. But Paul was suffered to devil by himself, with a souldioure that kept him. And after three days, Paul called the chief of the jews together, and when they were come, he said unto them: Men, and brethren, though I have committed nothing against the people or laws of the Elders, yet was I delivered prisoner from jerusalem into the hands of the Romans, which when they had examined me, would have let me go, because there was no cause of death in me. But when the jews spoke contrary, I was constrained to appeal unto Caesar: not that I had aught to accuse my nation of. For this cause then have I called you, even to see you, & to speak with you: because that for the hope of Israel, I am bound with this chain. And they said unto him: we neither received letters out of jewrie pertaining unto thee, neither any of the brethren that came, showed or spoke any harm of thee. But we will hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against. 
ALl Paul's affairs done in the time of his Apostleship, are very notable, and for many skills singular: yet the chief among them is, his bringing out of jewrie unto Rome, with so great a preparation, there to pled Christ's cause & the christian faith before Caesar. For how rare and insolent a thing this was, in the judgement of the world, it shall easily appear, if a man compare Paul's person, being of small account and reputation, yea hated & envied almost of all men, with the majesty of Caesar, and the whole Roman Empire, whereof all nations and people stood in fear. For it could never have been brought to pass, by any means of man, that either the Roman Precedents should have taken so great pains in such a man's behalf, or that Nero the Emperor, a man wholly set on fire with voluptuousness and tyranny, should have suffered such an one to have come in his sight, or to hear him, unless God had mightily stretched out his hand, whose affairs all these things in doing were. This was the cause that Luke described all this voyage so diligently, which the Lord, for many causes would have notified that the fame and report of Paul going before, should excite and stir up the minds of the Romans to hear him. And this present place teacheth us that the success of God's devise was not in vain, wherein many other things recourse, the consideration whereof is able singularly to instruct and comfort us.  

The Roman brethren, go out to meet Paul.  For Luke writeth that the Brethrens came out of Rome unto Appiforum, and to the place called in the vulgar tongue Tipergote, whom when he see, he gave thanks unto God, and conceived thereby a greater boldness of mind. In this place, above all other things, we have to consider God, by whose dispensation it is certain, all these things came to pass. For it pleased him, that his Servant should be confirmed by the meeting of these Brethrens, that he might afterward the more boldly wade thorough with Chrystes cause. Whereunto also is to be referred that we herded last, touching the Brethrens of Puteoli. For although Paul was bold enough, and ready to suffer, not only bonds, but death also, for the name of Christ: yet was he a man, and wanted not his temptations. And surely he might well have feared, that he should have laboured in vain in Christ's cause, in such a City whereas ungodliness and tyranny reigned. God therefore to pluck this care out of his mind, moveth these Brethrens to go and meet him, that he might see how there wanted not such, as he might confirm by the Example of his constancy, and as would help him with their Prayers in this conflict. Let us therefore be encouraged by this Example, and constantly hold on in our vocation. For neither shall the godly zeal of God's word want his fruit, nor God himself fail us, who can most easily get us every where such as will take part with us, both in labours and dangers.  

The thankfulness of the Roman brethren.  Again, the brethren at Rome, are also to be considered. For we know how Paul written an Epistle unto them before these things came to pass, in the which he declareth abundantly, both his good will towards them, and promises that he would come unto them. Therefore for this good turns sake, they show themselves thankful unto him, although there were many things that might have discouraged them therefrom. For first, he cometh with no pomp or worshipful train: but is brought bound like a malefactor with other prisoners. Who would not have been ashamed of such a man? Or who would not have feared some danger by companying with him? Again, it was a thing of itself dangerous among the Romans, to profess the Christian faith and Religion, which during the reign of Tiberius (as Tertullian writeth) was condemned by public statute and decree.  
Furthermore, these that met him, were not only in danger, but the whole Congregation at Rome beside, for whom by this occasion, more diligent, and earnest search and inquisition might have been made. But howsoever these matters went, they thought it meet to declare their duty of love, to such an Apostle which travailed so earnestly in the behalf of all men: and therefore they had leiver to incur any danger, than to be found slack in doing their duty. These things teach us what we own unto the Ministers of Christ, by whose ministery we are brought unto salvation, if at any time they happen to be in danger for their faith and doctrine. Let us not be ashamed of them being in bands, forasmuch as we know that Christ was bound, and that the word of God can not be bound. Again, he will hereafter accept it as bestowed on him, that is bestowed on them. At length, we have to consider Paul himself also, of whom there are two things affirmed.  
first, he giveth thanks unto God, 
Paul is encouraged or confirmed by the meeting of the brethren.  which is not so to be understanded, as though he had let the brethren pass, and not once spoken unto them. For whereas their good will could not be but acceptable unto him, it is no doubt, but that he also gave thanks unto them. But chiefly he acknowledgeth the work of God, which stirred up their minds to show themself so bold. Thus it becometh us also to do, to be thankful unto men, and to recompense them as much as in us is: yet so that we forget not God, unto whom it behoveth us to ascribe all goodness.  
The second is, how Paul is confirmed a fresh with new boldness, when he seethe what vewers and beholders he is like to have in his conflict. Whereby it appeareth, that holy men also, have need to be confirmed, as Christ teacheth by the example of Peter and the other disciples. For where he saith, he had prayed for Peter: he addeth by and by, and when thou art converted, strengthen thy brethren. They likewise which seem most perfect men, have need also of doctrine and admonition, of exhortation and reprehension. Therefore great is the ignorance and intolerable confidence of those, which forgetting they are men, reject with great loathsomeness, all kind of doctrine and correction.  
Moreover, when they were come to Rome, the Centurion delivered Paul with the other prisoners, to the Captain of the host. 
Paul is kept in an hired house at Rome.  But not all after one sort. For Paul was not put in prison, but was at his liberty, to devil in a private house, which he hired for himself, kept by one souldioure only. Hear reason requireth we should speak somewhat in commendation of the Centurion, whom hitherto, we have seen bore Paul so much good will. But chiefly let us consider how God gave him the good will of this Captain, as he did before get him the favour of Lysias the Captain, of Felix, of Festus and others. Hear have we chiefly to consider the state of the godly. For in the world we see commonly, they are reputed among the wicked, as it chanced also unto Christ. Yet in the mean season, Christ hath such a care of them, that they want nothing that serveth either for their own safeguard, or to the setting forth of god's glory. For to this end is Paul permitted to dwell by himself, having but one souldioure only, appointed to watch him, which is not so much his keeper, as a faithful defender. Where also we see, that he lacked nothing that belonged to his living. Furthermore, he had liberty to comfort other Churches abroad, by his Epistles or letters, and also to call whom he would unto him, yea, to gather a Church or congregation together in his lodging, as most evidently shall appear by those things that now follow.  

Paul calleth together the chief of the jews.  For three days after, calling before him the chief of the jews, he reporteth unto them, both his imprisonment and appeal, which was the occasion, that afterwards every day, more and more people resorted unto him: to whom he preached the Gospel. It is a singular example of kindness and love, that is set forth in Paul. For how many, and how heinous injuries the jews had done unto him, was well known. They also were the only authors of the bonds he was in: yet hath he still a care for their salvation, and doth vouchsafe to call them, and tender a reason of his doings unto them. It is therefore most true that he writeth, how he prayed daily for them, 
Rom. 10.9  and wished to be separated from Christ, so they might be saved. 
Math. 5  Let us follow the affection of so godly a mind, and according to the rule of Christ, love even our enemies, and learn with all diligence, to procure and set forward their salvation.  

1 He putteth away wrongful suspicions.  Howbeit, as touching Paul's oration, it consists of such parts, as we shall in order consider. First he answereth the wrongful suspicions wherewith he knew he was charged, as a seditious disturber of the jews public peace, and as one that had wickedly broken and infringed the ancient religion of the fathers, but he most constantly denieth them both: where he says he did nothing, neither against the people, neither against the ordinances of the elders. Thus, by his example, he teacheth that it is lawful for Christian men, to defend their cause and good name against slanderers, lest peradventure for their sakes, the doctrine of the Gospel be evil spoken of. This also is well to be marked, that the Ministers of Christ, neither offend against the public peace, nor against the religion of the fathers, while they beaten down the superstitious affiance that men have in ceremonies and works, and faithfully teach Christ's true religion. For the public peace is not disturbed or broken, with the lawful reprehending of wickedness, but with wickedness itself, as the Prophets every where declare. Again, it is evident that the faith which stayeth and rests upon Christ only, is the ancientest faith of all other. Therefore, they that labour to restore that faith again, and to purge it from the superstitious traditions of men, are falsely accused of novelty.  

2 He excuseth his appealing.  In the second part, he rendereth a reason why he appealed unto Caesar: which thing might have got him great hatred among the jews. For they that appealed, seemed partly to allow the authority of the Romans, against the liberty of the jews: and partly, it is of itself a shame, and joined with the reproach of the judge, to appeal unto an other. Therefore, because they should suspect no such thing in him, he saith he was constrained so to do, not that he meant to accuse his nation before Caesar, but for the safeguard of his own life, which contrary to all right and equity, the jews of jerusalem lay in wait to have. Where also we are admonished, that civil or lawful defence, is not denied to Christian men, although Christ forbiddeth us to resist evil. For this aught to be understanded of private revenge, which although we be forbidden, yet the use of laws, and lawful judgements, is granted unto all men: the which who so taketh away, he must needs also abrogate and take away all manner of Magistrates and Officers.  
The third part, 
3 He declareth the state of the whole controversy.  comprehendeth the state of the whole controversy between him and the jews: for the hope of Israel (saith he) am I bound with this chain. Thus he calleth Christ, in whom the jews hoped for a kingdom and liberty, although they rightly knew him not, while they dreamt of a worldly kingdom, and of the liberty of the flesh, by wrongful understanding the Prophecies, which thing was the cause that they persecuted him whom they hoped for, which God sent unto them. This is a very common thing in the affairs of salvation, for they that brag of the name of Christ, will wickedly refuse him, when they think they shall loose any gain by him, or perceive the liberty of the flesh bridled by him. In the mean season, this manner of Paul's speaking, teacheth us, that there is none other hope of salvation given unto man, but that which is in Christ jesus. For in him are all the promises of God exhibited and fulfilled. Him only the fathers waited for. Moses and the Prophets sent us unto him. And the Apostles knew none other saviour: in whom if we also put our trust, we shall not be deceived.  
Now followeth the Answer of the jews, which standeth in two points. For first, they give a notable testimony of Paul's innocency, 
The jews bear witness of Paul's innocency.  whereas they say, they neither received letters from any man, nor heard by report any thing of him. For what should the Priests write any thing of Paul, whose innocency they knew all men perceived? In the mean season here appeareth the state of the godly, which though they be never so innocent, yet easily find enemies, by whose procurement they are either cast in prison, or else banished their country. And whether of these two come to pass, the enemies being afterward careless, pass not, neither is there any man which thinketh the care of such persons belongeth any thing unto him. And at length they conceive farther hatred against them, and go about to put the innocentes unto death also. In the second part, the jews show themselves desirous to hear Paul's judgement, concerning the faith and religion of Christ, although they knew that all men every where spoke against it. And surely it is worthy of great commendation, that they are not so blinded with the former judgements of other men to reject all declaration, and recoumpte of faith, as now a days many use to do: who like Serpents stop their ears, and so shut the door of the kingdom of heaven upon themselves: whom if none other reason be able to move, let them at lest be ashamed, in that we see the jews more indifferent and upright judges in such matters. But here we have specially to consider the state of the Gospel▪ which in all ages, every where hath been spoken against. For the Devil, the Prince of this world, cannot suffer the doctrine of Christ, because Christ most mightily subdueth his kingdom. Likewise naughty and wicked people, abhor the light thereof, because they know it reproveth their wicked works. And the iusti●iaries and hypocrites flee from the same, as a thing that detecteth our natural corruption, and overturneth the confidence of all man's righteousness. Wherefore it cannot be choose, but it shall have enemies on every side. But this serveth both for our learning and comfort. For it stirreth us up, to prepare ourselves to the conflict. And that we promiss not ourselves sluggish idleness. Again it teacheth us, that the power of the Gospel is of God, & invincible, which hath been able so many years, to withstand the attempts of the world, & the Prince thereof. For if a man would consider all other religions that ever were in the world, he shall perceive that they have fallen of their own accord, and have come unto nothing, although no man ever assaulted them with force of arms. But the Christian religion, which is drawn out of the gospel, having had in all ages most fierce enemies, which hath persecuted it with fire and sword, endureth yet unto this day, and shall endure until the later day, when Christ shall come unto judgement, to recompense the afflictions of his people with eternal joy, and to reward his enemies with condign pains for their wickedness. Let no man therefore be offended with the stubbornness of them that speak against it, or with the fury of them that persecute it. For jesus Christ, the Bridegroom of the Church liveth and reigneth, who can most easily deliver hi● out of the hands of her enemies. To him he praise, honour, glory and power for ever. Amen.   

The. Clxxiiij. Homely.  ANd when they had appointed him a day, there came many to him into his lodging, to whom he expounded and testified the kingdom of God, and preached unto them of jesus, both out of the law of Moses, and out of the Prophets, even from morning till night. And some believed the things which were spoken, and some believed not. But when they agreed not among themselves, they departed, after that Paul had spoken one word: well spoke the holy Ghost by Esay the Prophet unto our Fathers, saying: Go unto this people and say: with your ears shall you hear, and not understand, and with your eyes shall you see and no● perceive▪ for the heart of this people is waxed gross, and with their ears have they had no lust to hear: and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted, and I should heal them. Be it known therefore unto you, that this salvation of God is sent unto the Gentiles, and they shall hear it. And when he had said these words, the jews departed from him, and had great dispitions among themselves. 
Although the Ministers of jesus Christ, and Preachers of the Gospel, are exercised with divers tribulations, and are many times imprisoned and laid in bands: yet the word of God can not be bond or shut in prison, because the spirit of Christ breatheth where it pleaseth him, and is not subject to the will or pleasure of man. Yea as the doctrine of Christ through his death was the further enlarged, as he promised it should come to pass: so also it increaseth through the afflictions and punishments of the Ministers. An evident example hereof, is set forth in the History of Paul. For although he had heretofore preached the Gospel abroad in many places of the world: yet was there a great door opened unto him being a prisoner, and in chains: in that he was permitted freely to preach unto all men in the City of Rome, as it were in the sight and upon the stage of all the world, and that with such success, that his doctrine pierced into the Emperor's court also, as may be gathered by the salutations or greetings sent to the Philippians. Phil. 4. Surely it was a strange and very wonderful thing, wherein men might consider the providence and power of Christ, but that they will be blind in the clear light. Furthermore Luke declareth how this thing came to pass, and out of many Sermons he chooseth one, whereby we may judge of all the other. But we shall speak of all the circumstances in order.  
First, the Evangelist noteth the time and place, saying: 
Paul preacheth in an house.  they resorted to Paul's lodging, upon a day appointed. For at those days it was not permitted christians to have any churches: neither though they had had churches, had it been lawful for Paul to have taught in them, being a prisoner and in bonds. Therefore as in other places the Apostles preached in private houses: so here also Paul assembleth them in the house which he had hired, whereby we gather, that the worship and doctrine of god aught not so to be tied to any place, as though it helped or availed any thing to salvation. For it is evident that the word of God hath authority of itself. Also God heareth prayers in every place, so that we pray in faith, and lift up clean hands unto him. Wherefore, if necessity urge us, we need be careful neither for time nor place. Howbeit when we enjoy peace, and have Christian magistrates, than we must have a regard unto order, which requireth both time and place. Therefore the examples of the primitive Church do nothing defend the furious clamours of the Anabaptistes, because necessity in times passed compelled them in their assemblies, to do divers things contrary to our usage.  
Secondly, here is declared the argument of Paul's sermon, 
The argument of Paul's sermon.  with the order of teaching that he used. For he expounded the kingdom of God, testifying and preaching unto them jesus Christ. But by the kingdom of God, we have oftentimes said the Gospel is understanded. And hereof Paul could not very well entreat, but he must also confute the error of the jews, which of the Prophecies wrongfully understood, dreamt that the kingdom of their Messiah should be worldly. Wherefore they were to be taught that that kingdom was spiritual, the beginning whereof in this world, is the whole regeneration of man, & the newness of life, & the mark & end thereof eternal felicity, which is prepared for us in heaven. And because the jews knew not the author of this kingdom, he did teach them that jesus Christ was he: unto whom according to the office of an Apostle, he beareth witness plainly, and also exhorted all men to receive him. Let us here observe, how the doctrine of the gospel, is called the kingdom of God: verily, of the end and effect thereof. For it offereth unto us both the kingdom of God, and true felicity, and bringeth us under the rule and governance of God, while it subdueth all our reason and understanding, under the obedience of faith. Hear as many, as glory in the name of the Gospel, are warned of their duty. Let them remember that the kingdom of God is preached therein, and therefore let them have a care that God may reign in them, that the kingdom of the Devil may be abolished, which we know Christ came in the flesh to destroy. Again, the Ministers are admonished of the true trade and way of Preaching the Gospel, unto the which these three things are necessary. First, they must declare and open the mysteries of this kingdom, that the simpler sort be not seduced by false imaginations. Then they must bear witness of jesus Christ, that all men may understand, how he is the author of this kingdom, and of true felicity. Finally they must instantly exhort and persuade men, that they despise not the salvation offered in Christ.  

The fountain of the Apostles doctrine.  Thirdly, is declared the fountain whence this doctrine springeth. For Paul reasoneth of Christ, out of the law of Moses and the Prophets, proving that in him were performed, whatsoever things they foreshowed of the promised saviour of mankind. Thus he followed the example of Christ himself, which used many times to bring testimonies out of them. This place teacheth us, that no inventions of man, but the word of God comprehended in the scriptures, must be preached in the church. For where the church is the household of God, it is not meet that any other word should be herded therein, but the good mannes of the house. Which is the cause that all the Prophets and the Apostles, are bound unto this commandment, as we have elsewhere declared. Therefore they are not a little to be blamed, who either teach other Doctrine themselves, or else hear and follow other: seeing this is the true mark of the Church, to hear the voice of her husband only. 
Psal. 45 john. 10  See Psal. 45. john. 10. Moreover let us mark the consent both of the Old and New testament, lest we say (as some brainsick people do) that the same belongeth nothing unto us: and yet they both teach one self same Christ, and one self same way of salvation, and we know nothing was fulfilled in the new Testament, but the same was promised in the old. Whereby it also appeareth that the faith of Christ is of most antiquity, and is the only way and mean, whereby all the elect, from the beginning of the world, have been saved. But because we have oftentimes otherwheres entreated hereof, it may suffice for this time, to have briefly pointed to these things, as it were with the finger.  

Paul teacheth all the whole day.  Fourthly, Luke declareth how long Paul preached. Even from the morning until the evening. Whereupon we may gather that they also disputed, and that Paul answered their arguments. For it is not like, that they which were as yet utterly ignorant of christ, would have heard Paul with such patience, but that they would sometime have interrupted him in his saying. In the mean season here is expressed an ardent desire, both in Paul, and in the hearers, whereof we had a like example before in the twentieth chapter. This reproveth the slothfulness of our days, wherewith both diverse Ministers of the word, and hearers also are sick and accrased, who think all labour and time to much, that is spent at the sermons. But one day shall come that hunger of the word, whereof we read in the Prophet. etc. 
Amos. 7.   
Fifthly, the effect of so earnest and diligent a sermon is described. 
The effect of Paul's Sermon.  For some believe, and some believe not. Yea a great disputation or contention rises amongst them. Here we see what case the gospel is in, in this world. For where christ is set up as a mark or sign to be spoken against: it can not be that all men can receive the Gospel with uniform consent. Let no man therefore be offended with the paucity or fewness of believers, nor with the rank crop of controversies in these days, seeing we hear that in times passed, when the son of God himself, and the Apostles preached, there were few that believed. Let this also serve to comfort ministers, when they see they have little or nothing profited by their preaching. For then let them call to their minds that saying of christ: If they have kept my word, they will keep yours also. 
john. 15.   
But Paul severely rebuketh their stubborness, and threateneth them with the horrible judgement of God. 
Paul rebuketh the stubborness of the jews.  For christ by his own example teacheth us to deal so with those, whom the mild and holeseme preaching of the Gospel can not move, who many times rang in the ears of the Scribes and pharisees grievous menaces, and that horrible wo. So Paul likewise, because he would not seem to yield in any thing to the affection of the flesh, allegeth a Prophetical oracle out of the uj. of isaiah, declaring that it was no rare or new matter, that they so stoutly resisted the Gospel. For their fathers in times paste had done the like, and God had fortold, that in the latter days, when the kingdom of christ should be revealed, men should do the like also. Thus he confirmeth those that were weak in the faith, whom the multitude and authority of the gainsayers might have hindered and offended. And herewith also he fears other, in that he saith, God had long agone ordained a punishment for them. This place of isaiah is very notable, and is the oftenest cited and alleged of any other in the new Testament. For all the Evangelists make mention hereof. Matthew in the thirteenth, Mark in the fourth, Luke in the eight, and john in the twelfth chapters. And Paul repeateth the same, in the tenth Chapter to the Romans. Therefore we must not think the consideration thereof superstitious. For it containeth in it three things greatly belonging to us also.  
first, the sin of the jews is described, in that they wittingly and willingly are blind, and despise the known light of the truth: 
The jews unbelief was wilful.  like unto men, that having their perfect sight and hearing, make yet as if they were blind and deaf. And that these were such, the Gospel in many places teacheth us. Would to God these only in times paste had been such, and that we had not every where the like in our days also, who being convinced, even by the testimony of their conscience, fain yet as though they could not understand the mystery of the faith. Yet here appeareth the brightness of God's word, which is so great, that it mightily pierceth both the eyes and ears of men. For that word which God hath set out unto us as a Candle, is not dark and obscure. Therefore all the darkness is of man, a gross and wilful darkness, as the things following declare.  

The cause of incredulity.  Secondly, the Prophet describeth the cause of this evil: namely, an heart waxed gross. So calleth he the mind which is indurate or hardened with naughty affections, so that it can be moved with no admonitions or exhortations of men. All such doings as this christ expresseth in the Parable of a marriage and Jests bidden to the marriage, wherein some had married a wife, some had bought Oxen, some other farms, whereabout they being occupied, refused to come unto the marriage. Hereby are understanded such men as being addicted to the flesh, and to earthly things, neglect and despise things heavenly. Such e it appeareth the chief of the jews were, who had a greater regard to their honour and advantage, than unto christ and the kingdom of heaven: and now a days there can scarce be showed any other cause of the Gospels contempt, than for that men study every where to heap up riches, and to fulfil the pleasures of the flesh: so that they had rather lack christ, than forsake these their desires. Thus it appeareth, that all they which perish in their incredulity, are inexcusable. For The light is come into the world, and men have loved darkness more than it. etc. 
john. 3.  And Paul saith, that a time should come, when men should not suffer the doctrine of truth, but should get themselves false teachers, which should speak things agreeable to their fantasy and affections. It is evident that this also hath been these many years fulfilled, according to the Letter, and at this day is so fulfilled, that a man shall find a great many which shall confess, that in the Gospel is taught the true doctrine of Faith and Religion, and yet will prefer the Popish Religion before it, both because it bette● liketh the flesh, and also for that it is more acceptable to the world. To speak nothing in the mean season of them which openly and with great clamour testify, that they will neither hear nor suffer those that shall teach better or holesomer doctrine.  
Howbeit the Prophet pronounceth the punishment that these men deserve, 
The punishment of incredulity.  which is both manifold and horrible. For first, they are not converted, that they may be healed. Therefore all hope of salvation is taken from them. For where there is none other way of salvation, than to turn unto God, and to be at one with him, it can not be but that all they that disdain the word of God, whereby they are called unto this wholesome conversion, and whereby the right way thereto is taught them, must utterly fall from salvation. Wherefore it must needs be, that they must perish in their sins, 
john. 8.  as christ threateneth the Priests of the jews. Then the next is, that this salvation is translated and carried unto other. This god often threateneth unto the jews, thereby to mollify their stony confidence. For where they were once adopted of God, and become his peculiars, they thought it was impossible that they should fall from their dignity. Yea they persuaded themselves that the kingdom of God must fall, if God should forsake them. Paul therefore teacheth them that this affiance of there's is most vain, because God could easily translate his kingdom whole & sound in all parts unto the Gentiles. And this he affirmed not of his own head, but as having a respect unto the Oracles of God, whereby it was long agone prephesied, that it should so come to pass. Hereunto belong the things read in Deut. 32. 
Deut. 32.  They have angered me with that which is no God, and provoked me with their vanities. And I also will provoke them with those which are no people. I will anger them with a foolish Nation. etc. See also what is said in Oseas, to this purpose. And Christ saith also expressly: The kingdom of God shall be taken from you, 
Math. 21.  and given to a Nation which shall bring forth the fruits thereof. Now how this came to pass and was verified, the whole order of this Book abundantly declareth. And Paul in the tenth and eleventh to the Romans more at large showeth. And lest any man should think the judgement of God stayeth here, we must also mark that an horrible destruction, both of the City and whole Nation, followed as christ threat●e●, assoon as the doctrine of the Gospel was taken from them, and caryens unto the gentiles. These things are worthy to be diligently and continually observed, that we also may learn hereby what to hope for, if we follow the jews and become unkind unto God, and wickedly wrestle against the doctrine of the Gospel, as they did. For God is constant in his judgements, and the nation that doth the like he useth to punish with like judgements. jerem. 5. And there is no cause why we should think that the Gospel and kingdom of christ shall fail, though we be forsaken, which persuasion, as we said erewhile, deceived the jews. For God is able of stones to raise up children unto Abraham. And there be diverse conjectures which portend or show, that the Empire is like to return into the East, and that the West shall be in servitude again, according to the opinion of Lactantius. Which thing, if it come to pass, 
In his vii book, and xv chapter.  we shall see the kingdom of christ greatly increase among the Turks, and perhaps among the jews also. Touching which thing Paul in the eleventh Chapter to the Romans seemeth to prophesy some things, not altogether obscurely.  
But let us return unto Paul's hearers▪ which Luke saith▪ went out, having begun a great contention among themselves: 
The contention of the jews about the doctrine of the Gospel.  while some held on in striving against the doctrine of truth, and other some▪ laboured to maintain the same. And here that sentence of christ is fulfilled, which says, he would send a sword and division, whereby it should come to pass, tha● they which were before most intie● and familiar friends, should most bitterly contend one with an other. Yet let no man think this happeneth through any default of the Gospel, seeing the end thereof is to unite and knit us all together in christ. Therefore all this cometh to pass through the naughtiness of the wicked and reprobate. Whose property it is, the more earnestly they are urged with the word of God, the more to rage and become mad, as the examples of Cayn, Pharaoh, Achab, Zedechias, & others, do testify. But because the godly which know it is their duties to defend the glory of God against all men, can not yield unto these men▪ hereof burst out all these flames of contention. But by this present place it easily appeareth, Paul profited somewhat with these men, because therewere that openly withstood these wicked people. For the word of God is never preached in vain, because it is of itself fruitful, and christ hath in all places his people, which know his voice, and follow him. In the mean season we are taught our duty, that if we will be godly and faithful people, we must constantly defend the quarrel of truth against all men. For God requireth such worshippers as are fervent and ardent in zeal, no warmlings and dastards, which can wink at all kind of impiety, and can with patient minds and ears, suffer all the scoffs of the wicked, such as a man now a days may find a number, who for this cause think themselves most worthy to be praised for wise men and modest. But in deed they be very dullardes, and destitute of all sense of godliness, which are not provoked with blasphemies: and fools also, which so much esteem the friendship of the world▪ that they deny unto christ the duty of godliness. Therefore let us prepare ourselves to that wholesome conflict and strife, which all the godly in this world must suffer. For there is no cause why we should fear the power of this world, forasmuch as we know we fight in his quarrel, which one day shall break in pieces all the gaynesayers with a Sceptre of Iron, which is the son of God, our Lord and Saviour jesus christ: to whom be praise honour, power and glory, for ever. Amen.   

The. Clxxu. Homely.  AND Paul dwelt two years full in his lodging, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord jesus with all confidence, no man forbidding him. 
OUr Lord and saviour jesus christ comforteth his Disciples many times with this argument, that he will not leave them destitute and succourless, but will be present▪ with them until the end of the world. The truth of which promises appeareth every where, aswell at all other times, as also chief in adversities, for them is christ so nigh at hand unto his servants, that not only he defendeth them mightily and faithfully, but also directeth those things which seem doleful and infortunate unto their salvation, and to his glory. Wherein the captivity of Paul may be unto us in steed of a number of testimonies. Which in the beginning might have seemed utterly to have stopped the course of the Gospel, howbeit the Lord so moderated it, that through the same the doctrine of the Gospel was rather advanced, than hindered. For by the occasion thereof, both the Roman Precedents, and Soldiers herded the Gospel. And at length the preaching thereof filled Rome, yea the judgement place, and the emperors court. But because these things have been spoken of before, other things which remain to be considered in this History must briefly be run over.  
first, the Evangelist expresseth the time of Paul's captivity, saying: 
Paul was in prison two years together.  that he abode two years together in an house, which he had hired of his own charges, being guarded with that Soldier, of whom we made mention before. And before that he lay in prison whole two years also, under Felix. And it is like, that there ran some months between Felix his departure out of the Province, and the time of Paul's sending unto Rome. Furthermore, we must allow four months at the lest for his Navigation and time that he spent in Malta. Thus Paul's captivity endured five year, all which time he found this one commodity, that he was not thrust into prison, but was in open ward, whereby he had occasion to preach every where offered him. Hear we have to consider the state which the godly be in, in this world, who alone for the most part, are counted such wicked people as are unmeet to enjoy either liberty or life. But in the mean season, what a sort of wicked and slanderous men, trow ye, lived at their pleasure, under Nero, a most riotous tyrant? But Paul alone, as it were some public plague or calamity of the whole world, is kept in prison. The like courtesy the Prophets in times passed, and after them john the Baptist, and at length the son of God himself found: who was put to death among thieves and murderers, and was counted a greater malefactor than Barrabas the murderer. The end of all which things is, that we should not be offended at the like in these days. For it is not meet that the Scholars and servants state should be better than the teachers and masters. Furthermore we know, that they which are partakers of Chrystes afflictions in this world, shall reign with him hereafter in heaven. 
2. Timo. 2.  Here appeareth also the infinite goodness of God, which preserved Paul so long a time in open ward: verily for his elect's sake, unto whom by this occasion he would have his Gospel to be revealed. For this far passed the hope both of Paul, and of all other the faithful. Because under Nero, a most vicious and cruel tyrant, no man would ever have looked for the same. Here therefore, let as many as walk in God's calling, fetch counsel. For as long as we be occupied in God's affairs, and so as it is requisite for our salvation, God will easily defend us, among most cruel enemies: who was able to save Noah in the midst of the waves of the flood, which overflowed all the world, and jonas that lay hid in the belly of the huge Whale. And the same when time shall so require, will translate us from all misfortunes into the internal kingdom of his son.  
Furthermore, let us see what Paul did in this two years space: 
Paul being in prison, preacheth & writeth.  He received (saith he) all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord jesus with all confidence, no man forbidding him. He did then th● same in bonds, which he had done before being at his liberty, because he understood he was now the Apostle and servant of jesus christ, aswell as before. And he did not only preach, but also sent letters, now to one place, now to an other, and both instructed and comforted the congregations abroad, insomuch as if a man consider those times, we shall confess we have received more profit and commodity by Paul's bonds, than of all his doings and sayings beside, while he went at liberty overall the world. For those times may we thank for those singular Epistles, written as the holy Ghost indited them, to the Ephesians, to the Philippians, to the Collossians, to the Hebrues, to Philemon, and the second to Timothe. Which the Church until this day hath kept and preserved, as most singular and precious jewels. Howbeit many things might have feared Paul either to have written, or to have taught. For this doctrine was the cause he was put in prison. Also he alone travailed in this quarrel at Rome. Likewise at the first meeting he found the jews like unto themselves, that is to say, stubborn and disobedient. Furthermore, that earnest desire that he had to writ unto foreign nations might seem to declare a mind somewhat inconstant and unquiet. And it might be thought next neighbour to sedition, to teach and confirm men in that faith and religion, which we said before, was condemned by the whole consent of the Senate. Again, he was in danger to be deprived at length of this liberty, and to have had more bonds laid upon him, & to have been cast into some inner prison and dungeon. And we must not think, that he was so blockish, that he did not perceive and consider these things. But he that known that he aught his life unto Christ, could not by these persuasions be pulled from doing his duty. And this is verily a wonderful example, whereby we be taught how much we own unto God, if at any time we perceive we be helped and defended by him in the midst of dangers and adversity. For than we must be feared neither with dangers passed, neither with dangers present, or to come, but must be inflamed with greater zeal, that by our bold defending the glory of God, we may show ourselves thankful to him accordingly. Therefore that reason of fleshly wisdom that many in these days follow, is plainly foolish and perverse, which think we should hold our peace because of enemies & dangers on every side appearing, as though it were in the enemies power to hinder or further the course of the Gospel. Nay it becometh us the more boldly to go forward with God's quarrel, because we plainly found his truth & power so apparent in the middle of our dangers. But touching Paul's doctrine Luke saith three things, 
j. Paul preacheth the kingdom of God.  which we must not let pass. The first is, what he preached: namely, the kingdom of God, whereof we have entreated often times before. And here by way of exposition he addeth: teaching those things which concern the Lord jesus. Whereby we gather, that then the kingdom of God is preached, when christ is preached. For there is none other way to come unto that kingdom, than the same which all the Scriptures with one consent show us to be in Christ jesus. For he only it is that hath destroyed the kingdom of the devil, & the works thereof, he only is the mediator between God and us. 
1. Timo. 2. Colos. 2. Mat. 3. &. 17. john. 14.  He only hath put out the hand writing of sin that was against us, and purchased us the good will of his father. Therefore it is not without a cause that he says: Not man cometh unto the father, but by me. These things only are sufficient to disprove all other religions which show us the kingdom of God, or any way of salvation beside Christ. Secondly is declared, 
ij. Paul precheth plainly.  how Paul preached with all confidence or boldness, that is to say, plainly and freely, so that for favour of men he cloaked & dissembled nothing. For he was not ashamed of the gospel of jesus Christ, as he testifieth otherwheres. Neither feared he the tyranny of the world & prince thereof, because he had learned of a long time to wrestle therewith. And verily christ requireth such ministers as will do his business diligently, and leave nothing unto the world, nor to the wisdom of the flesh, which under a fair pretence of modesty, bringeth in a dastardly dissembling of the truth, and a denial of the right faith. 
iij. Paul's success.  Thirdly is declared the success that Paul had in his preaching. Which by this only argument appeareth, was most prosperous or lucky, because there was none which forbade him to preach. And this me thinketh is the greatest miracle of all others, that God wrought to Paul. For always before this time, wheresoever he came, he found enemies, who either by secret awaytes, or else by open force and sedition, always troubled him, and would hinder him in his teaching, and at length drove him out of their Cities. But when he was brought to Rome as a prisoner, there he teacheth, being in bonds, where Nero, a monster of mankind was Emperor, where both the Christian and Jewish religion was hated and envied, where all men were bewytched, either with the vain superstition of the Gods, or with an Epicurious contempt of all religion. Where finally the devil seemed to have the chief See of his kingdom, there preached he christ freely two years together, no man forbidding him. Of which thing we can show none other cause, but that God would bridle the minds of all men with a mighty hand, that though all would not yield to the doctrine of the Gospel, yet they should not be so bold as to withstand it. Thus in a City that was the Lady and mistress of the world, the Apostle being a captive, triumpheth by preaching christ crucified, bringing many more unto the obedience of christ, than any Emperor ever subdued. The like we read happened in times passed, when Daniel, being led captive to Babylon, defended the true Religion, both constantly and prosperously. And although the chief of the kingdom were much against it, yet first he instructed Nabuchodonosor, and afterward Darius, with some knowledge of the true God, and was the author, that they did by public Proclamations spread far and near the honour and glory of God over all their kingdoms. Whereunto also this deserveth to be referred, that when the Roman Emperors used all kind of outrageous cruelty against the name of christ and his Church, yet were there many times found, even in their own courts, and among the chief of them, such as greatly favoured the Christians, and openly defended the true religion. Some of which afterward, when the enemies of christ were taken away, were advanced to the Empire, as may be seen in the Stories of jovinian and Valentinian the Emperors. Thus Christ declareth his power where a man would least think. Nor it is no hard thing for him to bridle the wills of men, because he compasseth in the sea with bounds, which causeth the same to lay down his swelling waves and surges. Therefore as many as are strong in him, 
job 38. jerem. 5.  let them hope for his present aid, and they shall never be disappointed of their hope.  
Now what Paul did after the two years were expired, 
What Paul did after the two years were expired.  Luke doth not declare, ending in this place his history, according to the instinct of the holy spirit, which would not have the Church overcharged with too many writings or books: and therefore he hath written only those things which may suffice for the instruction of our faith and life. Howbeit out of Paul's own Epistles may some conjectures be taken, whereby it is declared what he afterward did. For in his second Epistle to Timothe, and fourth Chapter, he expresseth plainly that he pleated his cause before the Emperor, saying he was delivered through the benefit of God, when he was ready to be offered. And writing to the Philippians, among other things he saith: I hope shortly to send Timotheus unto you, assoon as I shall see how my matters will go, and I trust in the Lord that I myself also shall shortly come. And writing to Philemon the Colossian, he saith: Moreover prepare me a place to lodge in, for I trust that through the help of your prayers I shall be given unto you. Again in the xiij to the Hebrues, he saith: Pray for us, and this I desire you the more instantly to do, that I may the sooner be restored unto you. Know ye that brother Timothe is delivered, with whom (if he come shortly) I will see you. Yet before he was led prisoner to Rome, he was minded to go into Spain, as the Epistle to the Romans in the xu Chapter declareth. Of the which things men gather, not altogether without a cause, that he was set at liberty, and so returned through Grece, and Asia the lesse●, into Syria, and when he had saluted the east Churches, went through Italy and France into Spain. Thus according to the opinion of these men he preached the Gospel ten years, after he was set at liberty: and at length being called back to Rome again in the last year of Nero, lost his head, and received the crown of Martyrdom, when he had preached christ unto the most part of the world seven and thirty years long together. But because our salvation dependeth not on such points as these, I will not contend herein over much with any man. And ●e thinketh they deserve not very much of Christian faith and Religion, which labour in searching forth those things which the holy Scriptures have passed over in silence▪ For in so doing both the Scriptures are more negligently handled, and the superstitious have occasion given them to be occupied in doubtful and unprofitable questions, neglecting the doctrine of the Apostles, and so being bewitched with fables, do grievously ●ire in matte●s of faith and salvation▪ And surely, as God would have Moses sepulchre or burial place, in times passed unknown, and the holy Ghost hath left few things in memory in the old Testament, touching the martyrdoms of the Prophets: so in this present Treatise: Luke hath described th●●●de, but of two people only, namely of Stephen and 〈◊〉 the Apostle, being contented to say this only of the residue, that they most constantly preached, and confessed christ in all kinds of adversity: ●o commending unto us the study of the Apostles doctrine, which maketh men followers of the Apostles, and partakers with them of the heavenly inheritance. Wherefore we also in this place must principally observe and follow▪ that fervent and continual travail of Paul, in setting forth the glory of christ. And we must not be offended at his ●●de▪ For hereby christ maketh those that worship him like unto himself in this world, to the end that hereafter they may be partakers with him in heaven of his glory and kingdom.  

A conclusion, with a repetition of the Premises.  Hitherto we have expounded this book, according to the grace of God given unto us. We have seen therein the form, faith and doctrine of the primative Church, which we also must keep and observe in these days, if we will be counted to be of Christ his Church. For we must give no ear unto those, which say, that many things are necessarily required about religion, and the way of salvation that the primative Church lacked. Whose rashness, or rather impudency, I know not whether a man may more marvel at. For herein they accuse the Apostles, either of negligence, or of untrustnesse: and fear not to prefer themselves before those, whose examples the holy Ghost hath set forth to all men that will be counted the members of Christ, and attain to salvation in him to follow. And who will think that they which continued whole eight and twenty years, in the faith and religion taught by the Apostles, lacked any of those things, without the which salvation could not be obtained? But if they were saved without those things, which certain bold superstitious people afterwards brought in, who will then deny us salvation, which follow their steps? No man I think, but he that is led with the madness and frenzy of the Manichees, will accuse all this book of falsehood. We have seen also the state, that the church is in in this world, being molested with continual tribulations, while both open enemies and false brethren, vex and disquiet the same. We have seen the unworthy case that the Ministers are in, and how slenderly the world requiteth them. We have seen also the mighty hand and power of jesus Christ, whereby he faithfully defendeth his Church in the midst of the waves of persecutions, and by the cross of his servants, most gloriously triumpheth over the world and Prince thereof. Let us therefore diligently use these things, to the instruction and confirmation of our faith, that being strong in the same, and overcoming all dangers, according to the example of the Apostles and primative Church, we may come to the inheritance of the kingdom of heaven, prepared for us from everlasting▪ 〈◊〉 jesus Christ our King and Priest: To whom be praise, honour, power, and glory for ever. Amen.  
FINIS.  
I fought be said amiss, remember man it spoke,  
If well, do thou alone (O Christ) the glory take.    

THE JUDGEMENT of S. Jerome upon the Acts of the Apostles.  
The Acts of the Apostles seem to set forth but a bore History only, and to weave as it were, the infancy and beginning of the Church: but if we consider, how Luke the writer of them is that Physician, whose praise is in the Gospel, we shall at once perceive every word of him to be a medicine for the sick and languishing soul.   

IMPRINTED AT LONdon by Henry Denham, dwelling in Pater noster row, at the sign of the Star.