them powers or vertues least he might seeme to haue any affinitie with Iuglers For the things which the Euangelistes write of him he did verilye and in deede and of his owne power as Luke plainely testifieth where he sayeth vertue or power went from him whereby the sicke were healed And himselfe sayth in another place power or vertue went from him when he healed the woman that was sicke of the bloudy fluxe Then he calleth Christes workes woonders bicause they exceeded the common course of nature and drewe the mindes of the beholders into an admiration and amazednesse But bicause the things whose causes we know not are oftentimes taken for woonders when in deede they portende nothing at length he calleth the thinges that Christ did signes For the workes of Christ had a certaine ende which was to beare witnesse of his Godheade and of his office For by them he was knowne to be both the sonne of God and also he that was promised to be the redeemer of the worlde For the which cause he sent the disciples of Iohn to the consideration of his works And oftentimes he inculcateth his workes to the Iewes and vpbraydeth them so that the fault of their incredulitie is the greater The works sayth he that the father hath giuen me to finishe the same workes that I doe beare witnesse of me that the father hath sent me Againe If I doe not the workes of my father beleue me not But if I doe and ye beleeue not mee beleeue the workes that ye may knowe and beleeue that the father is in me and I in him And againe If I had not done among them the woorkes which none other man did they should haue had no sinne Therfore Peter doth very wel to call the workes of Christ signes He sayth these signes were done amongest them and he calleth none other to witnesse the same but themselues to whome he preached which did see them And so he quippeth their greate waywardnesse and ingratitude which coulde not be mollified and ouercome with so many and so great benefites of Christ being so marueylous and woonderfull He also goeth about by the consideration hereof to bring them to the knowledge of Christes diuinitie wherof not long after he discourseth more largely For although he here say that God did these things by Christ yet it derogateth nothing from the power and diuinitie of Christ whereas he confesseth these workes are giuen him of the father and that the father and he be all one In these things we are taught the true knowledge of Iesus Christe He is very God and man in one vnseparable person Uerye God from euerlasting begotten of the father Man made of a woman when in the tyme appoynted he came into the worlde to be the redeemer of mankinde And we must well marke the difference of the natures to saye the diuine and humaine which neyther deuyde the vnitie of person nor by reason of the vnitie are confounded among themselues For the properties of bothe the natures remayne inuiolable whole and sounde according as the Euangelists teach vs in euery place For euen Christ himselfe which touching his diuinitie is all one with the father speaking of his manhoode confesseth his father to be greater than he And Christ in his humanitie or manhoode dyeth who in his diuinitie or godheade is subiect neyther to death ne yet to any other corruption Such an one doth the holy scripture teach vs euery where that Christe is For whome the Prophetes call the ofspring and sonne of Dauid the same they vse also to call the father of eternitie our Lorde and our god And whome they prophecie shoulde be borne in Bethlehem his progresse and outgoing they confesse to haue beene from the beginning and from euerlasting Yea the Lorde himselfe speaking of Christ sayth Aryse O thou sworde vpon my shepehearde and vppon the man which is my fellow or as some interprete it my coequall In the which words the two natures of Christ are more cleerely to be seene than the day For God calleth him Virum that is a very man and also testifieth that he is his coequall Manye other testimonies might be brought to this purpose if neede so were which they that reade the scriptures maye euerye where see On these things rest the first articles of our fayth and beliefe in christ For we protest that we beleeue in the onely begotten sonne of God our Lorde Iesus Christ which was conceyued by the holy ghost borne of the virgin Marie and so foorth To the declaration whereof all those things serue that are written in the Euangelistes concerning the mysterye of his incarnation See Luke 1. 2. Iohn 1. Math. 1. It shall be profitable for vs to holde fast the knowledge of both natures in Christ bicause that vppon these dependeth the office of Christ and the certaintie of our saluation For where it is manifest that he is both God and man we certainly beleeue that he is a mediatour betweene God and man bicause such ought to be the condition of a sequester or mediatour that he may be accepted of both the parties at variance But the infirmity of man was not able to abyde the rigour and maiestie of Gods iustice no more than the iustice of God alloweth mans righteousnesse which is nothing Therefore Iesus Christ was founde out who being the sonne of God of the same eternitie and substance with God was made man and ioyned both the natures so togither in one person that by his meane we haue a peace renued with God and a free entrance prepared to the throne of grace His merite the father can not deny bicause he is both his beloued sonne and also free himselfe from all sinne and wickednesse To him also maye we safelye trust considering he hath experience of our infirmities and knoweth howe to haue compassion on vs Wherevnto Paule had a respect saying We haue not an high Priest which cannot haue compassion on our infirmities but was in all poyntes tempted lyke as we are but yet without sinne Agayne Forasmuch then as the children are partakers of fleshe and bloude he himselfe also lykewise tooke part with them that through death he myght vanquishe him that had Lordship ouer death that is to say the deuill and that he myght deliuer them which through feare of death were all theyr lyfe time subdued vnto bondage For he in no place taketh on him the Angels but the seede of Abraham taketh he on him Wherefore in all things it became him to be made lyke vnto his brethren that he might be mercifull and a faithfull high Priest in things concerning God for to purge the peoples sinnes For in that it came to passe that he himselfe was tempted he is able to succour thē also that are tempted The consideration of these things might teach men how they dote which leaue this only mediatour Iesus Christ and turne
great and eternall deuyse and counsell of God concerning the redemption of mankind For Paule teacheth that we were chosen in him before the foundations of the worlde were layde And Peter sayth he was predestinate or foreordeyned from euerlasting that we shoulde be redeemed through his merit We must thinke it is not without a cause that he is sayd to haue appeared to Moyses For hereby it is euident that Christ tooke not his beginning when he was borne of the virgin Marie but that he was froÌ„ euerlasting yea and talked with the fathers in tymes past of such thinges as belonged to their saluation For although he yet was not incarnate and made man yet in his diuine power and goodnesse he coulde not choose but helpe and deliuer them of whom in the time appointed he ment to take his manhoode Therefore he sayth he was before Abraham and that Abraham sawe him And Daniel sawe in the Clowdes of heauen a Iudge lyke vnto the sonne of a man which came vnto the olde aged Furthermore Peter plainly confesseth that the Prophetes in tymes past were inspired with the spirite of Christ and so prophecied of things to come Therefore great is the temeritie of those which vtterly refuse all the olde Prophetes and say their bookes belong not at all vnto vs whereas both they were illuminated with Christes spirite and diuers and sundrye wayes bare witnesse of him See Iohn 5. Luc. 24. Lette vs rather acknowledge the goodnesse of God which in times past did vouchsafe to declare himself to the old fathers and by this meane woulde set forth vnto vs how to knowe the antiquitie and certaintie of our beliefe Furthermore Steuen diligently teacheth vs in what fourme and fashion Christ appeared vnto Moyses For he sayth the Aungell of the Lorde which was Christ appeared to Moyses in a flame of fire in a bushe This is the auncient guise vsage of God to talke with men in times past in some visible liknesse which men were not able to abide his godly nature and maiestie We haue examples euerywhere in the hystories of the Patriarches and Prophetes This causeth men to be attent and heedefull and to be in admiration of God which otherwise woulde carelesly contemne all godlynesse yet God for the most part tooke on him such formes and shapes as were most agreeable with the present affayres times and persons Which thing we also see done in this place For he woulde by a fiery bushe set before Moyses eyes the condicion and state of his people which were afflicted in Egypt They burned being incensed with the cruell tyrannie of Pharao but they were not consumed bicause the sonne of God was in the middle of them which at the time appoynted shoulde take his manhoode of the posteritie of them And this is the state of the Church in all ages in the consideration wherof it shal be profitable for vs often to be occupied It is like a bramble bushe a weake feeble flock but such as cannot easily be scattred abrode bicause thorowe faith it is most straightly knit and ioyned in Christ the heade thereof Therefore as husbandmen put fire vnto brambles and thornes cleauing one to another to burne them altogither so this worlde putteth the fire of persecution to the Church and with one fire goeth about to destroye it all at once And Christ suffereth this fire to be kindled bicause it is needefull this way to haue the fayth of his people to be tryed and the fleshe to be kept vnder and bridled yet he suffreth not his Church vtterly to be consumed but is himselfe in the middle thereof For he sayeth I will not leaue you comfortlesse I am with you vnto the ende of the worlde Hitherto belong whatsoeuer things God hath done for the defence of his Church since the beginning of the world Caine first set fire to it who though he killed his brother Abel yet he could not destroy his fayth and much lesse hinder God from raysing vp a freshe spring of his Church in Seth. Neyther after that could the mightie men which went before the floud any thing let but when they perished as they deserued God could marueylously preserue certaine remnaunts of his Church through the benefite of the Arke This bushe burned often also in the time of the Iudges but it was alwaye preserued by Gods aide and assistance It burned in Babylon from whence yet the Lorde brought it agayne and deliuered it It burned more than once after their returne from Babylon and at length when Antiochus reygned it seemed almost past recouerie when God raysed vp the Machabees who restored Gods religion and brought the people to their libertie agayne It burned after Christ was borne whole three hundred yeares almost vntill the time of Constantine the great Yet God neuer fayled it who is able to defende his people in the middle of the fire as he sometime did Daniels felowes It burneth euen at this day and there be euerywhere such as put firebrandes vnder it and inflame the mightyest Monarches of the worlde with hatred agaynst hir Yet shall they neuer preuayle so much as they woulde but shall feele the wrath of Gods vengeaunce in whose sight the death of those that be his is precious and will not suffer the bloude of hys belooued to be vnreuenged Yea whyle the persecuting tyraunts put fire vnder the Church they lyke drie woode are consumed with the fire of Gods iudgement the Church in the meane whyle abyding in the middle of the fire of persecution lyke a Leade or Cauldron where mettall tryers melt and get out golde and siluer See what is sayde of these similitudes Zacharie 12. and .13 But let vs come to his calling whereby he is restored to the office which he beganne to execute fortie yeares before This calling hath in it certaine pointes the consideration wherof is verie profitable First God declareth who hee is least Moses might doubt any thing of the certainetie of his vocation For he sayth to him as he was amazed with the sight of the bushe burning I am the God of thy fathers the God of Abraham the God of Isaac the God of Iacob It pleased God among many of his styles to vse this tytle chiefely to call to Moses remembraunce the couenaunt made with Abraham and the promises made long before vnto the fathers declaring thereby that he was not forgetfull of his couenaunt and promyses although he hytherto suffered the people to be afflicted By which example we are taught that in aduersitie we should chiefely haue respect to Gods promises which God can neyther forget nor fayle to perfouâ—me Yea we see the truth of Gods promises so infallible that God forsaketh not the deade whome he hath once taken to his tuition For hee is the Lorde both of lyfe and death Wherefore neyther lyfe nor death can seperate vs from the loue of god For whether we liue or die we be
Iudges must follow the goodnes bountifulnes of god 234.235 Iudges what their dutie is 851 Rashe Iudgements ende 645 Iuliane the Apostata forsaketh the fayth 301 Iuliane hys last wordes 218 Iulius Maximinus and hys sonne raging agaynst the Churche were destroyed of their souldiours by the iust iudgement of god 300.301 Iustification of man through fayth in Iesus Christ proued by notable examples in the Actes of the Apostles 3 Iustification of fayth taught by the Prophetes 459 Iustifications order 463 Iustifications reason 595 Iustification attributed to woorkes is a greeuous offence 596 Iustice and temperance are fruites of fayth 829 Iustice of man can not stande in the Iudgement seate of god 801 Iustice commeth not of merites of workes but of fayth as Steuen teacheth through out his oracion 298 K ante Y Kyngs that are proude ambitiouse ruled manye tymes by their bondemen 504 Kyngdome of Christ eternall and inuincible 381 Kyngedome of Christe is not of the earth 24 Kyngdome of Christ by preaching of the gospell spred in all places 3 Kyngdom of Christ spred to the borders aboute Iurie and howe it mikht further be spred 242 Kyngdome of Christ what it is 126 Kyngdome of Christe is spirituall Pag. 30 Kyngedome of Christe enlarged by preaching ibidem Kyngdome of god 710 Kyngdome of god by his appointement â—aryed to the Gentyles 509. and 510 Kyngdome of god declared and for what cause 14 Kyngdom of god preached by Paule Pag. 916 Kyngdome of god when it should be preached ibid. Kyngdome of christ and of his word howe they differ 381 Kyngdome of Christes beginninge successe and increase in thys world Pag. 2 Kyngdome of Christes power maiestie 126 Kyngdome of Christes enlargement Pag. 506 Kingdome of Christe is peaceable Pag. 98 Kingdome of Christ bounded by the Prophetes 32 Kingdome of God comprehendeth in it our saluation and redemption Pag. 13 Kingdome of the Iewes conferred vpon Dauid 528 Kingdome of Christes estate 30 Of Goddes Kingdome and heauenly glory howe we are made partakers 286 L ante A LAbourers that are faythful must be holpen Pag. 579 Last dayes estate what it shall bee 174 Last daye searchers 29 Last dayes feare and remembraunce what it causeth 174.175 Laste daye Deriders and Iesters Pag. 100 Later dayes troublesome estate 98 Lawes ceremoniall not necessary too saluation 293 Lawfull defence permitted to the godly 644 Lawe leadeth vs by the hande vnto Christ. 75.76 Lawe cannot iustifie 544 Law gyuen for them that came after also 335 Lawe wherein it is abrogated Pag. 334 Lawe howe it was published ibid. Lawe is a mirroure or glasse 544 Lawe sheweth vs the true way to attayne vnto lyfe 334 Lawe howe it is called the lyuely woorde ibid. Lawes preuayle not onles they bee executed 618 Lawe and ceremonies vse and ende Pag. 292 Lawe in Christ is ended 76 Lawe begonne in the daye of Pentecost ibid. Lawe can not truly bee vnderstanded but by the Spirit of Chryst. Pag. ibid. Lawe wherto it serueth 545 Lawes publike are profitable to bee kepte 797 Lawes auctoritie wherein it dependeth ibid. L ante E Leuitie or gentlenes of God excuseth not our sinne 525 Leuitie or lightnes in religion muste be auoyded 789 Leâ—ites or Priestes offended wyth Christ. 227 Leuitie of commones may bee seene in the Samaritanes 362.363 L ante I Liberalitie to the poore commended Pag. 144 Liberalitie in releeuing the poore Pag. 224 Liberalitie is a commendable thinge Pag. 760 Liberalities examples 154 Liberalitie of God. 155 Libertie and free speeche in reprehending of sinnes 110 Libertie abused what hurt it procureth to the people 816 Libertie who can vse best 426 Libertie of Christ muste bee kept inuiolable 602 Libertines Colledge the greatest enemies of Steuen 286 Lightes whereto they serued in the Church 734 Lighte gyuen vs in Chryst. 553 Lighte shyneth where Peter is in prison 494 Licinius Ualerianus a persecutoure of Christes Church taken by Sapores king of the Persians is fain to serue for a footeblocke for Sapores to gette on horse backe by Pag. 301 L ante O Long sufferance of God exemplified Pag. 234 Looking in what the woord conteyneth in it 219 Lottery of twoo kyndes 71 Lot is a part or porcion 70 Lottes are in subiection to Gods prouidence 72 Lottes which bee lawfull and which not 71.72 Lotterye vnlawefull and who abuse lawfull lottes ibid. Lottes are an auncient vsage 72 Lottes vsed in diuidinge of inheritaunce ibidem Lottes Matthias is choosen by Pag. 71 Lottes lawfull to vse 72 L ante V Lucius septimus Seuerus persecuting the Church was kylled in his flourishing estate 300 Lucre sought in religion is not allowed of God. 720 Luke inspired of the holy ghost writeth the story of the gospel diligeÌ„tly Pag. 2 Luke wrate of all thinges in what sence 5.6 L ante Y Lyfe of man lyke a Pylgrimage Pag. 299 Lyfe eternall 119 Lyfe eternall estate moost happye Pag. ibid. Lyfe of manne of what estate condicion it is 871 Lydia is an example of true conuersion 624 Lydia causeth hir houshoâ—d to be baptised 626 Lydia howe and after what manner shee was conuerted 625 Lystra dwellers how they were affected at Paules myracle 890 M ante A MAgistrates muste beware of brybes Pag. 831 Magistrates offended at the Apostles 556 Magistrates by the sworde muste keepe vnder blasphemers deceyuers and false teachers 233 Magistrates duetie too enquire oute matters diligently 848 Magistrates must be carefull for the fayth and for religion 849 Magistrates wycked 643 Magistrates must bee diligent in the defence of God. 816 Magistrates must do no euill for fauour of men 835 Magistrates must not hasten iudgement for mens fauour 828 Magistrates muste not be defrauded of their honour 119 Magistrates dutie 32 Magistrate must ayde the godly requiring it 812 Magistrates opprssinge innocentes howe they muste bee punished Pag. 801 Magistrates muste bee instructed with the power of the holy ghoste Pag. 20 Magistrates howe farre they muste bee obeyed 274 Magistrate curteouse is a beautifying of his office 816 Magistrates auctoritie howe it is preserued 801 Magistrates wicked their manners Pag. 799 Magistrates must heare causes with diligence 821 Magistrates inferioure muste bee simplye obeyed without lookynge for further aucthoritie of Superioâ—r 426 Maiestie and truthe of Chrystes Kingdome declared in the story of the Apostles 2 Malta is the place where the Knights of Saint Iohns order keepe their residence 887 Malta people are an example of hospitalitie ibidem Malta men an Example of humanitie 888 Malta menne take Paule for a god Pag. 889 Malta mennes kyndnes 892 Mannes ende teacheth vs the woorshipping of one God. 671 Mannes nature and condicion as he is naturall 396 Manne goyng about to deceyue vs vnder pretence of Religion howe wâ—e muste iudge and esteeme him Pag. 229 Manne what hee oweth vnto God. Pag. 2â—0 Manne how hee must prepare himselfe to receyue the Holy Ghoste Pag. 77 Manne how hee is called the vessell and instrument of God. 399 Mannes enterprises wee muste not passe
committed to Peter as others then none of them obtayned the whole whereby he might be called the heade or Lorde of others Neyther coulde Peters authoritie in preaching the Gospell be greater than eyther Iohns or Matthias bicause they all receyued but one and the same commaundement of the Lorde Iesus as is playne Againe they ioyne the names of Ministerie and Apostleship togither both to withstand ambition and to fortifie the worthynesse of the office For where it is a Ministerie that is here entreated of it is foolishnesse and great absurditie vnder colour thereof to seeke reuerence of the people or to exercyse tyrannicall Lordship ouer them But rather it behooueth vs to obserue the rule of Christ Whosoeuer will be great among you let him be your minister and who so will be chiefe among you let him be your seruant And for this cause Paule shoulde be preferred before many of the Apostles bicause he laboured more than all the other in the Church of christ There is a preposterous order in the Church in these dayes where they are counted the first and chiefe that labor least in the ministery of the Church that liue most pompeously of all others vpon the Churches goods and which heape vp treasures to them and their posteritie of the same Agayne least the name of Ministerie might seeme to signify any vile or base condicion that the contemners of the Gospell should take no occasion of vngodlynesse thereby nor the Ministers themselues esteeme euer the worse of their office they make mention also of an Apostleship By the which worde we are taught that they are the Ministers of Christ his Church which are occupied in that ministery For an Apostle signifieth as much as a Legate or one that is sent But he is no Legate that runneth of his owne heade and handleth his owne matters but he that is sent from a more excellent and superiour and is appointed for the intreatie and discussion of publike affayres In so much that Legates are not esteemed with wise men so much for their owne persons sake as they be for his worthynesse from whome they are sent And the Apostles were sent from Iesus Christ as we hearde before who would haue them to be witnesses ouer all the worlde of the redemption and saluation of mankinde which he had purchased by the merite of his incarnation and death Such therefore ought they to be esteemed and not to be contemned bicause of their outwarde port which is vyle and abiect in the sight of the worlde For it is Christes saying If any man receyue whomsoeuer I sende hee receyueth mee And whosoeuer receyueth me receyueth him that sent me And Paule to the same purpose sayth We be messengers in the roume of Christ euen as though God did beseech you thorowe vs. Therefore euen as in the Apostleship the ministery must be considered least the Ministers puft vp with ambicion aspyre to Lordship and bearing of rule so in the ministerie let both the Ministers and hearers remember the Apostleshippe least eyther the hearers contemne the Ministers or the Ministers thinking to slenderly of the ministery forget their dutie and dignitie Now let vs come to the last part of this place wherein is declared how they sought the will and pleasure of God by casting of lottes They gaue out their lottes sayth he and the lot fell on Matthias and he was counted with the eleuen Apostles Here we first haue to speake of lottes For there are places of Scripture not a fewe wherein soothsaying Artes and curiositie of mans wit in searching for secretes and things to come are earnestly condemned See Leuiticus the .ix. and Deuter. viij Chapter And the Prophete Esaye in the .viij. Chapter calleth all men to the law and testimonie as for all other meanes of seeking Gods counsayle he forbiddeth with great authority And Micheas in the fifth Chapter excludeth out of the kingdome of Christ all soothsayers and such lyke rabble of men But we must marke how there is two kindes of lotteries or casting of lottes the one lawfull the other vnlawfull That is vnlawfull when they go about after the curiositie of mans brayne by sciences condemned of God to search out secrets and what is to come the knowledge whereof belongeth not vnto vs This the Astrologers vse which wryte Prognostications of the course and successe of yeres to come according to the Clowdes the Planets and influences of heauen Which kinde of men reigneth nowe a dayes amongest Christian men not without the great shame of christian religion To these may we ioyne those that when they haue the houre of ones Natiuitie looke vppon the Ascendent and according to the position and figure of heauen pronounce of the course of his whole life of the nature condicions and disposition and come to such impietie that they put man the excellentest creature of God yea and Lorde of all the things that God hath created vnder the rule and gouernance of the Planets and starres To these appertaine they which are giuen to the studie of Geomantie and thinke they are able to foretell the successe and effects of all thinges And as manye as by any Art forbidden by God search after secret matters and things to come For where these men of a curious audacitie go about to pierce into Gods secrets their boldnesse must plainly be iudged to be wicked The lawfull kinde of lottery or drawing of lottes is when the successe of a thing lawfull yea necessary and belonging to vs is committed by lottes to the iudgement of god And this is vsed commonly for the more authoritie of thinges in hande and for the auoyding of contentions which men ledde with hatred or priuate lucre vse for to seeke And this kinde of drawing lottes Salomon sheweth vs where he sayth The lot pacifieth variance and parteth the mighty a sunder The vsage of this kind of lottery is very auncient and the very Ethnicks thought it not irreligious or vnlawfull Homere writeth that the Greekes in times past vsed it when they chose any out of the number of the valiaunt Captaynes to fight with Hector demaunding the combate The Romanes vsed the same when they sent forth their Magistrates to beare rule abroad in the Prouinces bicause they shoulde not seeme to take authoritie or beare office without the Gods appoyntment The Israelites also were commaunded to deuyde or distribute the lande of Chanaan by lottes And the vse of lottes in the deuiding of inheritance hath bene vsed amongst vs may be retayned without hurt of Christian religion so it be not corrupted with anye other kinde of superstition Therefore the Apostles in this doing take no vngodlye thing in hande but are onely carefull to vnderstande Gods will and to that ende make their harty and faythfull prayer before And it is plaine by Salomon that men in these dayes also should not offende if they would vse lottes with the lyke godlynesse
rage like the sea being troubled and tossed with the waues and sourges of affections We haue examples hereof euerywhere and in these dayes we see very many For who is ignoraunt howe the light of the Gospell is pierced so farre in our dayes that the very Popes haue many times confessed grieuous abuses in their Church They knowe also that not only the learned but also artificers mariners Carters ploughmen children and women can reason and iudge of religion They see euerywhere how they be reprooued in Sermons by the ministers of the worde howe the common people mocke them howe in publike songes they are nicked and accused and most liuelye set forth and portraytured in all kinde of pictures and payntinges And yet they still chalenge all kinde of iudgement in the Church Still they say they cānot erre forgetting vndoubtedly how they haue oftentimes confessed diuers abuses to be crept into the Church Yet they dare commaunde the Ministers to silence being not ignorant that though they holde their peace the stones will preach as these many yeares they haue prooued and tryed by their Pasquill Yet they still thinke the crakes of their Bulles and their vaine and counterfayte lightnings are of sufficient power to oppresse the truth of Christ now reigning O blinde and foolish people which see not so great light O wicked and deuilishe men which in the sight of all the worlde are not afrayde to striue against God But they shall one day feele howe vnhappy an ende they shall haue who being like vnto Saule will not haue Dauid to reigne ouer them and like vnto the Bishops of the Iewes go about to put Iesus Christ the sonne of Dauid out of his kingdome Furthermore we learne by the example of these men howe daungerous a thing it is to committe the rule and authoritie of the Church to men voyde of religion and the feare of god There can be no wisedome in them bicause the beginning of wisedome as Salomon witnesseth is the feare of the Lorde Therefore they runne beyonde the compasse of all reason into all kinde of licentious affections and then thinke they haue well discharged their office if they can notifye to all men that they are not vnder the checke eyther of Gods lawe or mannes It would therefore be chiefely regarded in all elections aswell of ciuill as ecclesiasticall gouernors that they shoulde haue a speciall care what religion they are of as Iethro counsayled Moyses whose aduise God well liked and approoued And let them which are put in office thinke that they haue not power giuen them to doe what they list but that their authoritie is restrained within the boundes of Gods lawe and religion and that they shall one daye giue an account vnto God who in the Scripture is sette forth for a paterne and president of all true iudgement If Magistrates consider not these things then is their power but in the hande as it were of a madde man and they shall be the destruction as well of their common weale as of themselues where they ought to be the fathers and preseruers of their countrie See the Psalme 94. c. Finally here may we behold as in a glasse the disposition and propertie of the worlde Here are three sorts of men all burning in hatred against the truth and desirous to haue Christes name extinguished The first sort be they which chalenge to themselues the glorye of mans redemption and saluation such as it appeareth the Priestes of the Iewes once were when they had turned the Temple and worship of God into a most filthy Fayer and market place as Christ vpbrayded them more than once Their successors in these dayes be those which say the keyes of the kingdome of heauen belong only vnto them and call sinners to kisse their feete selling to them remission and forgiuenesse of their sinnes saying it is in their power eyther to canonize men for Saints in heauen or else to throw them downe headlong into hell Who while they go about to establishe their owne glorie can by no meanes abide the name of Christ which ouerturneth all their gaine and glory The seconde sort is very like vnto these They will not affirme they can saue others but they thinke they are able to saue themselues and as Paule sayth going about with the Iewes to establishe their owne righteousnesse will not be vnder the righteousnesse of God which he giueth vs in his sonne These men stande to their fastinges holydayes almesses Rosaries lyings on the grounde ▪ Mattens Monkes and Friers Cowles hereclothes shauings pylgrimages and an infinite number of such like wherin they both waste and weare their bodies and spende much money These also are the enimies of christ For they see that if we admit Christ all their righteousnesse falleth to the grounde and that they are to be laughed at which wearie and toyle themselfe with such traueyle and are at so great cost and charge in vaine The thirde sort are openlye wicked and hogges of Epicures hearde which onely professe a name of religion bicause they would not be taken for prophane and godlesse people These men cannot abide the worde of God bicause it reprooueth their sinne and wickednesse as Christ sometime sayde For they perceyue that they must eyther chaunge their maners or else go for naughtie packes amongst all that are godly Yet can all the sort of them craftily dissemble their corrupt nature and will not seeme to wreake their owne quarrell they defame the doctrine of Christ of vprore and sedition saying it is cause of all trouble miserie and calamitie It is well knowne howe Achab sayd that Elias disturbed the whole Realme of Israell It is well knowne howe Amasias the Priest of Bethel said that Amos the Prophete conspired against the king and that the countrie coulde not abide his sermons Wherevnto also may be referred what the Iewes in Egipt charged Ieremy with to his face as we reade in the .xliiij. Chapter of his booke And it shall appeare hereafter that this people had none other pretence in the .v. Chapter Nay woulde God they were content to doe but as the world in time past did and woulde not shewe a worse nature in these dayes It is good for vs to know these things that it seeme no straunge matter vnto vs when we heare how Christes wholesome doctrine is forbidden Let vs follow the constancie of the Apostles whereof shall be spoken in the next Sermon that when we haue ouercome the menaces and attemptes of the worlde we may attaine to true saluation in Iesus Christ to whome be blessing honour power and glory for euer Amen The .xxix. Homelie BVT Peter and Iohn answered and sayde vnto them whether it be right in the sight of God to harken vnto you more than to God iudge you For we cannot but speake that which we haue seene and hearde So threatened they them and let them go and founde nothing howe
brought them that erred into the waye and to haue conuinced the gaynesayers as men hauing forgotten their dutie turne vnto force and shut them in the common prison which as yet were conuicted of no fault or crime And this is it that Christ layde to their charge when they came out armed with swordes and Clubbes to take him whom they dayly hearde teaching in the Temple where he ought to haue bene conuinced if he had taught any thing repugnaunt to Gods truth Naye they vsed open force euen in their Counsell in that they suffer the high Priestes seruaunt to strike Christ on the cheeke without check Histories declare howe they haue fought these many yeares with the same weapons agaynst the doctrine of truth Neyther neede we to heape many examples togither bicause that one fact of the Counsell at Constance is sufficient which the heades of the Romaine Church commytted agaynst that holy martyr of Christ Iohn Husse whome neyther his safe conduyct neyther the Emperours maiestie neyther lawe of armes neyther intreatie of the godlye nor threates of the Bohemians coulde deliuer out of their bloudy handes And our maisters and Bishops in these dayes vse no argumentes more often against the Teachers of the truth than to arme Princes against the same and those that teache it and then thinke they are notable defenders of the Church when they persecute the true Church of Christ with fire and sworde To speake nothing in the meane season of such as saye the examination and hearing of these matters appertaine nothing to Princes and so hale they the martyrs of Christ to their execution without hearing their cause first cutting out their tongues bicause they shall not declare their fayth and cause of their death to the people looking on But howe farre these men passe the tyrannie of the Iewishe Bishops so much more grieuous shall that punishment be that Christ hath ordeyned for them whose kingdome can be oppressed by no force of man. This doth the other part of the storie declare wherein is shewed what the Lord did in the meane whyle who myght seeme to haue cast of all care of his Church and suffered his enimies to long But he neyther sleepeth nor forsaketh those that be in daunger for his sake For the Aungell of the Lorde came who neyther feared the authoritie of the Priestes nor yet the lawe for breaking the prison but openeth the doores bringeth out the Apostles and commaundeth them to returne to the Temple there to preach the wordes of lyfe that is to saye the Gospell of Iesus Christ in whome only lyfe is to be had These thinges teache vs howe God hath a care for those that be his and that his worde cannot be bounde although his Ministers lye bounde in prison For the breath of God breatheth where it will and is not subiect to the iudgement of the worlde And Paule sayth that he lyeth bounde but that the worde of God cannot be bounde Let no man therefore be offended with the imprisonment of the Ministers of Goddes worde no not with their death seeing the setting forth of his worde dependeth not of vs but of the pleasure and power of god It shall be good more diligently to consider the maner and ende of this deliuery In their deliuery this is chiefely to be obserued that God would haue the prison doores opened by the ministerie of an Aungell which he myght many other wayes haue brought to passe But God woulde this waye testifie and declare the great dignitie of his elect whereas not onely the inferiour and earthly creatures but also the heauenly spirites and Aungels are appoynted to doe them seruice We are taught by manye places of Scripture to gather a generall rule hereof Paule verily teacheth vs that the Aungels are ministering spirites sent out for the seruice of them which shall be heyres of saluation And that saying of Dauid is well knowen The Aungell of the Lorde tarieth rounde about them that feare him and deliuereth them And that which the malignaunt Tempter expoundeth of Christ only is to be referred to euery one of his members whome God hath commended to the charge and custodie of the Aungels that they shoulde not dashe their foote agaynst a stone And there wanteth not examples of them which haue bene holpen by the visible ministerie of Aungelles Loth was deliuered from the burning of Sodome by the aungelles Iacob â—eeth an hoste of Aungelles and perceyueth himselfe in safetie by their ayde and succour Whole armies of Aungels deliuer Elizeus out of the handes of the Assirians Daniel confesseth the Aungell of the Lorde did shutte the mouthes of the Lyons that they coulde doe him no hurt An Aungell many daies faithfully serued Thobias sonne in visible shape and likenesse An Aungell smiteth the first borne of the Egyptians and guideth the people of Israel through the wildernesse And it appeareth Ezechias was deliuered from the siege of the Assirians by the helpe of an Aungell These examples and such other lyke are rehearsed not to th ende we also shoulde require the ministerie of Aungels in visible wyse but that we shoulde not doubt of their ayde and helpe although they appeare not to vs We manye times finde this true when we be deliuered from secrete daungers and so escape vnknown ieoperdies without all counsell or helpe of man Let vs therefore acknowledge the dignitie of our nature and condicion wherein we be set through the benefite of Gods grace Let the same serue for our comfort that we despayre not in aduersitie and for our instruction that we offend not through our impure and naughty life the Aungels and so driue from vs so holy and necessary a succor and defence Furthermore the Aungell sheweth the ende why they are deliuered where he saith to the Apostles being brought out of prison Go and stand and speake in the Temple all the wordes of this lyfe to the people He appoynteth them therefore to returne to the execution of that office and charge that Christ had put them in and co mmaundeth them to their vttermost power to set forth the kingdome of Christ whose ayde and helpe they nowe presently had prooued This agreeth with Goddes commaundement in other places that being deliuered out of any distresse we shoulde glorifie him For this was not spoken onely to the Apostles but appertayneth indifferently to all men For God will haue all men diligently to applye their vocation and being deliuered out of daunger to returne therevnto with the more feruencie the longer they haue intermitted it Therefore their offence is grieuous which being deliuered from sickenesse or pouertie or other kinde of calamitie giue themselues vnto vice and naughtynesse and pollute the name of God with impuritie of lyfe who seeme vnto me to bee lyke those souldiours which being sent out to take Christ when they were cast to the grounde by his secrete power yet when they were permitted to
Which of the Prophetes haue not your fathers persecuted And they haue slayne them which shewed before of the comming of that iust whome you haue now betrayed and murthred And ye also haue receyued the lawe by the ministration of Aungelles and haue not kept it when they hearde these things their hearts claue a sunder and they gnashed on him with their teeth THus farre the blessed Martyr Steuen hath aunswered the obiections layde agaynst him and with long discourse hath shewed that he neuer blasphemed God nor his law nor yet the Temple For beginning at Abraham he declareth that he is a worshypper of that onely God who did vouchsafe in time past to reueale himselfe vnto the fathers and to offer vnto them his grace That done he maketh a singuler discourse of the lawe and prooueth that Christ was euidently promised to the fathers in the lawe At length intreating of the Temple and outwarde obseruances he prooueth by most strong arguments that neyther the grace of God is tyed to them neyther the true worshipping of him nor yet the meane of mannes saluation But bycause Steuen was not ignoraunt what maner of Iudges he shoulde haue in his cause and for that they coulde no longer dissemble the rage of their mindes as euery man may easily gather of the circumstances with a weyghtie vehement kynde of reprehending them he concludeth his Oration Where we maye perceyue that it was Steuens purpose and intent to plucke of the visure from the faces of them which bragged in the name of the church and fowly abused their power that they should no longer feare the simple and vnlearned with this slye conueyance of theirs And this is a thing very needeful when we perceiue we haue to do with them with whome the worde of doctrine will not preuayle And surelye in our daies nothing so much hindreth the verity as that they be the enimies therof which many yeres haue challenged to them the name gouernance therof Wherfore it is necessary that they which haue the charge of the Church committed vnto them doe followe euen at this day also the example of Steuen But to come to the handling of this present place there were thrée things specially which made them the prowder that is to saye Circumcision the glory and dignitie of the fathers and the lawe giuen them by Gods speciall benefite And of all these the godlye Martyr of Christ so speaketh that he playnely prooueth all their affiaunce to be in vaine which they had in them And beginning with Circumcision he sheweth that they gloryed therin in vayne calling them stiffenecked and of vncircumcised hearts and eares He seemeth to haue a respect vnto the wordes of Moses and of God which are written Deuteronomie 10. and Ieremie 4. as though he shoulde saye I knowe you haue a great confidence in Circumcision but that is but a very vanitie seeing you neglect the circumcision of the heart and minde God woulde that you shoulde by an outwarde signe professe hys couenaunt but he commaunded you to circumcise your heartes with the sworde of the spirite and to put your neckes hytherto ouermuch disobedient into the yoke of his obedience But it is playne that you neuer woulde thus doe For you euer resisted the holy ghost speaking to you by the Scriptures and by the Prophetes So Steuen accuseth them of no common disobedience but of heynous incredulitie as who went about to mocke God with their Circumcision which was but a signe of Gods couenant This place teacheth vs that men are little holpen by outwarde signes vnlesse they sticke vnto the thinges signifyed by them For where God is a spirite he will not be worshipped with vaine ceremonies but in the spirite and in truth As for the Ceremonies he hath instituted them for our sakes to the intent they shoulde bring our mindes by contemplation of fayth to the consideraunce of our dutie Which thing if we neglect then the signes improoue vs of infidelitie and excuse vs not which is the cause that the Prophetes so earnestly accuse the obseruers of outwarde ceremonies and so carefully commende vnto them the care of spirituall worshipping This serueth also to teache vs that we cleaue not to much to baptisme ▪ and to the supper and so neglect the fayth that is in Christ and the studie of innocencie and charitie without the which Christian religion cannot consist And if the colde obseruation of rytes commaunded by God is not able to saue vs what shall we say of the obseruers of mens traditions which God hath wyped cleane awaye with the sworde of his worde as otherwheres we haue declared Esay 29. Math. 15. We are taught also what maner of men they are which wickedly resist the worde of God preached by men which thing it is euident the Iewes dyd For they sayeth Steuen resisted not the Prophetes but the holy ghost And we must not thinke he thus sayd at all aduentures For where Ministers speake by the inspiration of the holy spirite and the same spirite worketh obedience in mennes mindes and putteth vs often in remembrance of amendement of our lyfe certes they resist this spirite that refuse to obey this worde And this is an infallible argument of vncircumcised hearts and stiffe necks Here therefore haue we a rule howe to iudge of the people of these dayes which marueylously please and delyght themselues in that they dare boldly contemne the sermons of Gods Ministers and can scoffe and rayle at the m. But let vs returne vnto Steuen which likewise ouerthroweth that glorye that they sought in the dignitie of their auncestry For that the Iewes put great confidence in their forefathers it appeareth by this For when Iohn the Baptist and Christ admonished them to amende their lyfe they chopte him in the teeth with Abraham their father and alleaged the prerogatiue of their stocke But Steuen maketh a difference betweene their forefathers There were amonge them certaine good and sincere worshippers of God such as was Abraham Isaac and Iacob and their likes in whom they coulde not glory being altogither vnlike them as bastardes going out of kynde Againe there were othe◠notorious wicked persons and bloudy tyrannes against the Prophetes Unto these sayth he these fellowes were lyke bicause they liuely represented their natures and condicions yea passed them As your fathers did euen so do you Which of the Prophetes haue not your fathers persecuted And they haue killed them which shewed before of the comming of that Iuste So calleth he Iesus Christ who is both absolutely iuste himself for in whose mouth there could be found no guile and is made of god the father our righteousnes Wherfore in Ieremy he is called the lord our righteousnes Furthermore as your fathers killed the prophets which foretold of him as the monuments sepulchres declare that are builded in the honor of them euen so did you betray Christ himselfe to the Romane President and made him out of the
power of this worlde is but vayne if it be compared with christ For this Agrippa that in short space had clymed by prosperous successe to such heyght of power and dignitie which had escaped the cruell handes of Tyberius and marueylously defeated the craftes of Herodes Antipas assoone as he beganne to encounter with Christ dyed most miserably as we shall heare in the ende of the Chapter The like was seene in Iulian who where he had bene a most prosperous warryer sodeinly lost both his Empyre and his lyfe when he begun once to set on Christ whom he vsed in scorne to call Galileyan We haue like examples in our dayes which we ought diligently to consider that we be not offended at the power and force of Christes enimies For he is stronger and of more power that is on our side And they shall in all ages feele the yron scepter of Christ that will not be ruled by his wholesome rede and discipline Thirdly it behooueth vs to search out the causes of this deuised persecution whereof Luke toucheth the one after a darke sort but the other he declareth plainely First he sayth that Herode stretched out his handes to vexe certaine of the congregation And bicause he maketh mention of the Church which in poyntes of religion had deuided themselues from the residue of the Iewes it seemeth that Agrippa was incensed against them as authors of schisme For tyrants can away with no likelyhoode of schisme be it neuer so little among their subiects not for that they delight so much in peace but for that they feare their state which they know standeth in great hazard through schisme and discention Which is the cause that though they be voyde of all religion yet they seeke to haue in their Realmes an vniforme consent in religion For the craftie men well knowe that there is nothing of more efficacie to deuyde the mindes of men than diuersitie and vnlikenesse of religion There be examples of both these in the Scriptures Ieroboam to the intent that the tenne Trybes ouer whome he had gotten to be King shoulde not be reconciled agayne to the house of Dauid deuised newe maners of religion And Antiochus bicause he woulde stablishe his Empyre commaunded one forme of religion to be vsed ouer all his Prouinces In the meane season we haue to note diligently howe the onely worshippers of truth most commonly are counted for schismatykes where as yet there are none other people more ledde with the desire of true vnitie and whereas there springeth no ranker encrease of sects than of superstition Among the Iewes were the sects of Phariseys Sadduceys Essenes and others of like heare And yet Agrippa layd hands on none of these Only the Church of Christ as the mother of deuision suffreth persecution We haue seene the like euen in our dayes For who is ignorant of the innumerable most diuers sectes of Monkes wherby Christendome now many ages hath bene deuided But which of the Popes or Emperors or kings hath called them schismatikes although they both professed a diuers name and also diffred from other men in apparell rytes and other ceremonies Yea such were defended by the Popes authoritie and made of Kinges priuie counsayles But assoone as the right fayth set forth by the sincere doctrine of the Gospel put vp hir head by and by were hearde euerywhere the horrible names of Heretikes sectaries and schismatikes For where truth only most strongly ouerthroweth the kingdome of Satan he cannot abyde that they which haue heretofore liued in darknesse and yeelded them to his gouernement should imbrace hir In the meane while they crie out and say peace and tranquilitie is disturbed and can suffer any thing in their Realmes rather than the peace of Christ. The other cause which more prouoked Herode raging of his owne selfe Luke plainely expresseth where he sayeth Seeing that it pleased the Iewes he tooke Peter also â–ª This new king therfore thought to picke a thank of the Iewes who he knew of nature could not awaye with seruitude and yet bare great hatred vnto Christes religion In this example are the condicions of tyrants trimly declared whose propertie it is to establishe their tyrannie with the bloude of harmelesse menne For the bloude of the poore is not deare in their sight as the Prophete testifyeth of the good King. But they playe for mennes heads as it were at the dyce if they thinke any gayne lyke to come by their deathes So we reade that Augustus sometime purchased Antonius fauour with Cicero his heade And Pylate bicause he woulde gratifye Herodes Antipas sent Christ vnto him and to get the good will of the people of Iewes adiudged him to dye on the crosse whose innocencie he had tryed by many argumentes by this meanes purposing to winne their good willes agayne whome he had many wayes grieuouslye offended And there want not lyke examples in these days For they which persecute the doctrine of Christ and his Disciples to haue the friendship of the Popes Byshops doe rightly imitate Agrippa And that that we reade L. Flamineus did sometyme beheadding a certayne man for his Concubines sake and pleasure the same nowe a dayes among Princes is a common thing for the whoore of Babylons sake not onely to behead and burne but also to make horible warres agaynst the professours of Christian doctrine Here let it comfort vs that wee haue God the reuenger of our cause who as he destroyed the Iewes burning in deadly hatred against Christ so hath he after horrible sortes reuenged their vnrighteousnesse which went about to redeeme the good will of a wicked Nacion with the bloude of his saints They shall fynde the lyke iudgement that at this day dare persecute Christ for this most wicked worldes sake We shall haue more commoditie to speake of these thinges in the ende of the Chapter where Luke reporteth the horrible ende of Herode Fourthly is declared what this great king attempted and did against the Church of christ And there are two wicked deedes of his declared wherby he hath purchased himselfe a perpetuall ignominie and blot of name First is his beheading of Iames the brother of Iohn the Apostle and Euangelist He was one of the chiefe among the Apostles For him and Iohn his brother and Peter did Christ vse more familiarly than the other when hee tooke him as a witnesse of the myracle of Iairus daughter raysed agayne and woulde haue him a beholder of his glorification He was for his feruent zeale of godlynesse and vehemencie of speach called the sonne of thunder Yet God by his secret iudgement suffreth one of the chiefe of the number of the Apostles to be killed and such a worshipper of Christ to become a praye to a moste cruell tyraunt By which example is euidently declared that tribulations and shamefull deaths are not arguments of Gods wrath as the wicked vse to say which thinke it an
men Yea some menne haue so farre exceeded in madnesse that they haue thoughte it better to dallie with their aunciente enimies than to abyde the lyght of the Gospell But these men shall once fynde the same true that the vnhappie nation of the Iewes felte by the Romanes not many yeares after they had driuen away the Apostles Nowe let vs returne to Tertullus whiche in the seconde parte of his Oration frameth a greeuous accusation agaynst Paule consisting of three pointes Fyrste he sayth he is a seditious person yea and woorsse than the plague it selfe bycause he troubled and disturbed the Iewes euerye where in the worlde And so they put Paule in faulte of that thing wherof their selues were the cheefe doers For the whole discourse of thys booke teacheth that the Iewes were the cheefe mouers of sedition hitherto both agaynste Paule and his companions For hereunto maye be referred the sturres and tumultes whiche wee haue hearde were made at Corinth Thessalonica Ephesus Antioch Iconium Lystra and diuers other Cities Next they cal him a maintener of the sect of the Nazarits Therfore accusing him of schisme and heresie a faulte in all ages compted the greatest in the Churche Tertullus seemeth in contempt to call the Christians Nazarites as who had but an obscure beginning and of small regarde or estimation For it appeareth by the first Chapiter of Iohns Gospell that the village of Nazareth was of small or no accompt forasmuch as Nathanael sayde to Philip telling him of Iesus of Nazareth Can there any good thyng come out of Nazareth And this is an olde pollicie of the Diuell to cause true religion to be suspected as a vile thing and of no reputation By reason whereof Iuliane the Apostata also sometyme called Christ and the Christians Galileyans Thereby they accuse him of polluting the Church and vnder the name of the Churche they comprehende all outwarde kinde of religion These thinges we at this daye ought the more diligentlye to obserue that we myght vnderstande what crimes are commonly layde against the truthe and not be offended if at any time we be called seditious scismatikes heretikes prophaners of Temple and Images Church robbers and subuerters of auncient religion For as all these thinges ought not to offende vs so neither muste we by and by beleeue them which impudently burthen innocent and godlie men with these crimes But bycause they woulde not seeme to charge Paule with false matter and accusation they produce witnesses Firste the Captaine hym selfe whom yet they accuse by the way as seeming to importunate to set a person at libertie lyke shortly to be punished according to the lawe Then againe they all affirme Tertullus saying to be true Where we haue to behold an example both of great audacitie and impudencie For they dare to accuse the Captaine and complaine that they are restrained from shedding of bloud by him who deserued great praise therefore So little the wicked repente them of their mischeeuous deedes that they continually hate them which hinder or let their wicked enterprises Moreouer where first they were accusers and next Iudges of the matter now they are also witnesses and will be beleued in euery thing and feare not the iudgement of God which hateth and abhorreth all false witnesses and commandeth them to be punished by the lawe of Talio or suffring of lyke These things serue for our great vtilitie For bothe we may learne to suspecte suche as nowe a dayes are lyke vnto these men and shall the lesse be offended if the lyke happen vnto vs For Iesus Chryst which was oppressed with lyke preiudices liueth and reigneth and hath ouercome all the power of hell and beeing ascended into heauen derideth the deuices of his enimies and moste faythfully maintayneth the quarell of his chosen seruaunts To him be prayse honour power and glory for euer Amen The Cliij Homelie THen Paule after that the Deputie him selfe had beckened to him that he should speake aunswered with a more quiet minde do I aunswere for my selfe forasmuche as I vnderstande that thou haste beene of many yeres a iudge vnto this people bycause that thou mayest knowe that there are yet but twelue dayes since I went vp to Hierusalem for to worship and they neither founde me in the temple disputing with any man neither raysing vp the people neither in the Sinagoges nor in the Citie Neither can they proue the things wherof they accuse me But this I confesse vnto thee that after the way which they call Heresie so worship I the God of my fathers beleeuing all things which are written in the Law and the Prophets and haue hope towards God that the same resurrection of the dead which they them selues looke for also shall be bothe of iuste and vniuste And therefore studie I to haue alway a cleare conscience towarde God and towarde men WE heard yesterday the poyntes of a most haynous accusation made agaynst Paule which the holy Ghoste woulde haue diligently written as it was spoken by Tertullus partly for that the truth of the Apostolike storie should not be suspected seeing the wordes of the enimies also are reported so truely and partely bycause we should not be offended when we heare the lyke obiected agaynst vs or others which followe the true fayth Nowe therefore let vs heare Paul the Apostle which after Felix had made a signe vnto him to speake putteth away all these obiections both boldly and truely But before we come to the wordes of the Apostle we haue two things to consider The one is the example of Felix which teacheth vs that in iudgements both partes must be hearde The other is in Paule who beeing moste greeuously slaundered yet rusheth not foorth impudently to aunswere for him selfe nor is not led with suche rage to slaunder agayne but abyding till he had leaue giuen him of the President to speake pleateth his cause soberly and wisely Let all the godly do likewise least they cause the truth wherof they stand in defence to be suspected by reason of hastinesse and rayling which many times suche do as will rather satisfie the passions of their minde than follow the rule of reason These things beeing premised let vs proceede vnto Paules aunswere which consisteth in confuting of the obiections made agaynst him In his beginning he getteth him the beneuolence or good will of Felix yet in such sorte that he priuily quippeth his aduersaries without all foolishe kinde of lying and flattery For he saith he is the willinger to declare hys matter before Felix for that he had many yeres bene a gouernour of thys natiō for that cause was wel acquaynted with their natures cōditiōs For this thing alway the defendant most desireth to haue a Iudge of skill vnderstāding bycause many times it commeth to passe that they which otherwise are great fauourers of iustice offend of ignorance which daunger Paul confesseth he is not in ne feareth that Felix can be deceiued by