hir forfathers in liuing with a man vncircumcised All which things although she had vnworthely committed yet it is likely that there was remayning in hir some feeling of that pure religion wherein she had bene brought vp from hir tender yeres This seemeth to bee the cause that shee was so desirous to heare Paule preache whose doctrine euery body spake of Which thing she might easily obteyne of Felix hir husbande louing hir so entirely Heere by the way wee may see what remayneth commonly for them which make mariage with wicked persons and boyde of true religion For although they being blinded eyther with the sting of concupiscence or bewitched with the glory of richesse and honour goe about to shake off all sense of religion yet the sting of conscience returneth agayne and the desire of fayth so denied and naughtely forsaken kindleth agayne but commonly dothe them little good bycause they haue so little regarde of God and their owne saluation Wherefore wee muste thinke that it was not without a cause that God by Moyses commaunded his people to abstayne from mariage with Infidels bycause he knew they were hereby like to incurre the present daunger of their saluation For the which cause Paule also willing to confirme the olde lawe forbiddeth vs to beare the yoke with vnbeleeuers Also it behoueth vs to marke the goodnesse of God which suffered the worde of the Gospell whereby lyfe and saluation is offered vnto man to bee preached vnto those that were polluted with suche filthy luste Hee is therefore truely that God which desireth to haue men saued and willeth not the death of a synner but rather that he should repente and lyue Heere vnto belong many examples of the Gospell wherein wee reade that Chryste of a certayne singular fauour and familiaritie offered saluation vnto Publicans and Harlots Which as it serueth for our consolation when we bee troubled with the suggestions of Sathan whereby he calleth the certayntie of our saluation into question so also it admonisheth vs of our dutie that we wickedly despise not the grace of god which he so louingly offereth vnto vs For as the preaching of the gospel is the cause of saluation to them that beleue and repent so they are inexcusable before God which being without repentance wickedly contemne it when it is offered of whose number we shall hereafter heare that Felix was But let vs see Paules Sermon whiche Luke reporteth not worde for word but reciteth only the cheefe pointes wherof may easyly gathered what he said These are three in nūber First Felix heareth him entreate of the fayth in christ Furthermore as Christ is alwayes constant in him selfe is but one yesterday to day for euer so there is alwayes but one trade of faith in Christ which ought not to be changed Wherfore we must thinke Paule spake none other things at this time but such as are conteyned else where both in his Sermons and Epistles The summe of all which is that men are iustifyed and saued freely without the workes of the lawe through faith onely in christ And as he laboured to bring the Iewes vnto Christ from the affiaunce in workes of the lawe so is it like that he entreated much of morall virtues before Felix bycause they little auayle vnto true Iustice in the sight of God but are acceptable vnto God bicause of fayth onely in Christ bicause we haue occasion euery where to speake of these thinges we will nowe tarry the lesse while vppon them This marke how the fayth in Christ must not be preached in corners and where no feare of daunger is but must then be stoutly and freelye confessed when we percyue the worlde offended with vs for the same Therefore they are not to be hearkened to which accompt the confession of faith among things indifferent For so they accuse the Apostles and holy martirs of Christ of madnesse whiche were neuer more feruent in defendyng the fayth than when they sawe it most cruellye assaulted Also the Anabaptistes are confuted by this example of Paule which being apprehended by the Magistrates can scarce be brought at any time to giue an accompt of their faith and many times will neither confirme their owne opinions with anye argumentes nor aunswere to the argumentes made agaynst them Howbeit Peter commaundeth all Christians to be ready to giue a reason of their faith to euery one that asketh them And Paule was so litle ashamed either of his fayth or doctrine that he disdayned not to preache the same being in bands before an heathen tyranne and filthie adultresse Secondly Paule reasoneth of Iustice and Temperance But vnder these two vertues are comprehended the true fruits of the faith that iustifieth Iustice we vnderstand in this place to be that that giueth vnto euery man that is his and therfore comprehendeth vnder hir all vertues Christe commendeth this vertue where he commaundeth to giue vnto God the thinges belonging vnto him and vnto Cesar the thynges that are due vnto him hereunto is to be referred that that Paule writeth in an other place Geue vnto all men that is their due tribute to whom tribute belongeth Custome to whom custome is due Feare to whom feare aperteyneth Honour to whom honour apperteyneth c. Temperaunce is an impediment or stoppe against vnlawfull desyres and brideleth voluptuousnesse that we be not carried with the entisementes thereof to sinne against God and iustice Therfore whatsoeuer might be sayde touching the exercise of vertues and good woorkes Paule did comprehende it vnder these two kindes namely Iustice and Temperance And these things must of necessitie be subiect to the doctrine of fayth both bycause they be the true fruites as we saide euen nowe by the whiche fayth is knowen and also bicause no man shoulde abuse the pretence of fayth to cloke his carnall libertie against the which many thinges are euery where sayde in the writinges of the Apostles Furthermore Paules prudencie ioyned with his free speache is here to be considered For he reasoneth of suche fruites of true fayth as cheefely were wanting in his hearers For we haue declared before that Felix did many thinges like a tyranne in gouernaunce of the prouince and had more regarde of his priuate aduantage than of publique iustice And Drusilla like a filthie adultresse marryed with an vncircumcised person contrary to the lawe of god Therefore it was meete to set these things before their eyes that they might plainely vnderstand how farre off they were from the way of saluation This example teacheth vs what we ought to preache and after what sorte many men would haue the grace of God and the faith that iustifieth only preached But the wickednesse of this world and of our age wherby we see all men euery where rushe into all kinde of mischeefe requireth a farre other thing Therefore these things must be reproued least we preach the grace of God in vaine to them that yet vnderstande not what
regarded For that duiers signes and woonders aswell true as false be wrought amongest men we are taught by the holye Scriptures They are called true myracles when that thing is truly done that is sayd to be done and which beareth witnesse to the doctrine of truth such as were sometimes the myraculous workes of the Apostles done by Christes institution They are called false which deceyue vs by some lying shew as Charmers and Iuglers vse or which call men from God and from the faith and doctrine of the truth Such as sometimes Iannes and Iambres shewed before Pharao And such as are ascribed to Antichrist and to the deceyuers in the later dayes And God suffreth them otherwhiles to be done in the sight of his people that in the elect he may trye the constancie of their faith as Moses testifyeth Deut. 13. and in the reprobate he maye exercise the seueritie of his iudgement bicause through the efficacie of errour as Paule sayeth they are seduced which woulde not admit the loue of the truth Therefore myracles are neu er so to be taken that we must cleaâ—e onelye to them or to their doctrine that worke them but we must examine them after the rule of Gods worde that in those which beare witnesse to the truth and teach vs to trust in god we may acknowledge God to be the author and reiect all other as false by whose baytes Satan vseth to lye in wayte against our faith and saluation If this thing be not obserued we shall through our owne default be deceyued not onely by false myracles but also by true whereof God is the author whyle we heeding the persons regarde not the ende wherfore they are done Whereof this place giueth vs an euident example and another hereafter is written of the people of Lystra which tooke occasion to commit ydolatrie of a myracle done by Paule as in his place shall appeare But let vs consider Peter which of the peoples amazednesse taketh occasion to preach Thinke you he abuseth the ignoraunce and errour of the people Goeth he about by this meane to get himselfe and his fellowes authoritie which he might easily haue done No verily Naye he beginneth to preach Christ and defendeth his honour and glorye There are fower members or principall pointes of his sermon First he correcteth the ignorance of the people sheweth them that there is nothing here done through â—he power and vertue or holynesse of men Secondly he declareth God to be the author of the myracle who hath wrought the same by his sonne where he also admonisheth them of their heynous offence committed against the sonne of god Thirdly he requireth of them repentaunce Last of all bicause the Christian religion did seeme to repugne with Moses and the Prophets he teacheth them that they did set forth Christ and that they must of necessitie beleeue Christ vnlesse they will seeme grieuouslye to offende against Moses and the Prophetes And therewithall he also teacheth that Christ which was promised to the fathers belonged also to them least they should be drowned in dispaire through the conscience of their sinnes But at this present we will speake but of the first part onely purposing to intreate of the reast in theiâ— place and time First he goeth about to remooue ignorance and error out of their minds This is the right and most commodious waye of teaching the truth For mans propertie and condicion is like to the earth whereof he was made The earth yeeldeth thornes and bryers of it owne accorde neyther bringeth it forth good seede with any increase vnlesse it be diligently clensed and ridde of them So the minde of man corrupt with originall sinne bringeth forth errors of it selfe â–ª which except they be strongly repulsed it neyther can suffer the doctrine of truth nor receyue any fruite or commoditie thereby Wherefore the Lorde commaundeth the Prophete to breake downe and roote vp before he builde or set And Peter is not colde in this behalfe as though he â—hunned honour for ciuilitie and modestie sake as ambicious folke vse which hunt for glorye euen then when they feyne to be contemners thereof But framing his talke by an interrogatiue point maketh it the more vehement saying Ye men of Israell why marueyle yee at this or why looke you so on vs as though by our owne power and strength wee had made this man to go These wordes sauour of some reprehension I pray you sayth he what cause hath mooued you to conceyue such abashment of this myracle wheras not long sithens many such were wrought by Christ howe commeth it to passe you remember not them And then it should easily appeare who is the author of this Surely in vaine you looke vpon vs yea your errour is so great that it may not be winked at For our power or holinesse hath herein done nothing But it is anothers woorke who must haue all the prayse of that is done Let vs obserue in this place the modestye and truth of the Apostles whereby they so challenge vnto Christ all honor and glorie that they reserue nothing to themselfe of that is due to him This is the propertie of all the Saintes For they acknowledge Christes voyce saying by the Prophete I am the Lorde this is my name And my glorye will I giue to none other There are examples of this endeuour not only in this place but also otherwheares The Baptist when hee was asked whether hee were Messias the sauiour he giueth all that prayse to Christ onely whose forerunner onely he confesseth himselfe to be The same before his Disciples which of a carnall zeale enuied Christ testifyed that Christ was the bridegroome of the Church to whome all men must be brought and sheweth that all power and glorye was giuen vnto him from God the father and sendeth his Disciples vnto him And Paule had rather to be stoned than he woulde receyue any godly honor when they of Lystra offred it him of their owne free motion and will. Of this minde it is plaine also the Angels are For where Iohn being rauished with the excellencie of reuelations would haue worshipped an Aungell he sayde vnto him See thou doe it not for I am thy fellow seruant and of thy brethren the Prophetes and of them which keepe the wordes of the prophecie of this booke Worship thou God. Wherevpon Augustine in his .xlix. Epistle disputing of the honour due to God only writeth of the Aungels whom he calleth the spirituall creatures on this wise Howe much more godly it is and in subiection to God so muche lesse it doth vouchsafe it selfe of such honour as it knoweth belongeth but to God. And a little afterwarde comparing the euill aungels who sayth he ioy and are delighted in the errors of men with the good he addeth wherefore euen as wicked pryde whether it bee of men â–ª or of Spirites commaundeth or desireth these diuine honours to be
gathered a generall rule whereby we are taught that we must simply obey God and not take our reason to counsell when we haue hearde the expresse commaundement of god For as God hath this authoritie ouer vs to commaunde vs what it pleaseth him so is it the propertie of fayth as it were to captiuate all reasons vnderstanding and to subdue it vnto the word of God not to suffer it to reason against the manifest commaundementes of god For that is an ouer wicked audacitie to go about to make the authoritie of Gods preceptes to gyue place to our reasons Therfore that that the olde Testament sheweth that Abraham sometime did who neyther doubted of Gods promise although he sawe it to be agaynst the course of nature nor disobedientlye gaynesayde his commaundements though absurde and vnreasonable to see to the same doth the holye ghost in this place require of Peter We are admonished also that it ought to suffise vs when we vnderstande that God hath appoynted or spoken any thing forasmuch as it is euident he ordreth all things both wisely and for our saluation And this is that wrastling of fayth wherein all such ought to be exercised as will be taken for the true and faithfull worshippers of god In the which if nowe a dayes we were more obediently and diligently occupied we should be much lesse troubled than we be and finde better successe in our doings But let vs see the obedience of Peter which he declared when he had hearde the commaundement of the holy ghost First without all delaye he went downe to them and did nothing mutter as the wayward doe vse eyther that he was interrupted of his prayers or let from his dinner Then when he sawe the messengers whome by their apparell he might easilye iudge were Gentyles and souldiers he friendly telleth them that it is he they seeke for and asketh them what the cause of their comming is And streightway the messengers courteously aunswere him and faithfullye declare vnto him all that their maister had commaunded them For both they singulerly commende their maister and diligently report the Oracle vttered by the Aungell to the intent they might the easilier obteyne the purpose for the which they came And by the waye maye be seene with what diligence and trust Christian seruauntes ought to go about their maisters businesse that they onely serue them not in their sight as Paule sayth but as much as in them is labor when they are absent to set forth their honestie to worke for their commoditie Ephe. 6. By and by as Peter had heard their message he vnderstoode the mysterie and secret of the vision and perceyued that the Gentyles were signified by the vncleane beastes whome God woulde nowe haue brought by preaching of the Gospell into the fellowship of Christ and to saluation Wherefore he bringeth them into the house and the next day goeth with them being accompanied by certayne brethren of Ioppa who both woulde this waye declare their good affection vnto Peter also were chosen of God to be witnesses of so weighty a matter Moreouer as in all these things there appeareth a faithfull obedience such as erewhyle we hearde the spirite of God commaunded vnto Peter so Peter is a notable example of hospitalitie which as it is in all men a thing most commendable so it most becommeth Bishops and Ministers of the worde that whyle herein they giue others good ensample they cause their doctrine to be the better spoken of which is the cause that among the properties of a Bishop Paule thinketh this also worthy to be rehearsed Therfore by Peters example the waywardnesse of them is reproued who for that they will be taken to be of authoritie beare themselfe verye straunge and will shewe no maner of friendly familiaritie eyther to straungers or those of their owne house Whome if the example of Peter cannot yet the authoritie of Christ ought to mooue who euen then as Marke writeth did friendlye receyue all men when by reason of the peoples importunitie preasing vpon him he had scarce leysure to eate his meate After these things Luke declareth the meeting of Cornelius and Peter And of Cornelius he telleth two things First that he called togither hys kinsfolke and alliance and all other which he was acquaynted with who all wayted for Peters comming These thinges expresse the propertie of a true fayth For where fayth stayeth onely vpon the worde of God she seeketh and wayteth carefully for the same Agayne where it burneth in desire of Gods glory and loue of hir neighbour she is desirous to communicate saluation also vnto many others Both these properties doth Cornelius performe and that not without his great perill For we haue alreadye oftentimes declared that it was a daungerous matter among the Romaynes to alter or chaunge religion Therefore it coulde not be but daungerous to haue so many witnesses therof But that fayth standeth in no feare of daunger as well the Scriptures as many other examples euerywhere declare Let vs followe this endeuour and desire least whyle we make prouision for our selues we betraye the glory of God and neglect the saluation of them which ought to be most deare vnto vs according to the law of nature But Cornelius doth yet another thing For assoone as he seeth Peter the Apostle by and by he runneth to meete him falleth downe at hys feete and worshippeth him These are tokens of a deuout minde and that hath a very good opinion of the worde of God and his minister Yet Cornelius exceedeth herein and offendeth in ouermuch veneration whyles as may be gathered of Peters words he attributeth more vnto him than belongeth to a man This many times cometh to passe when we vse the vnaduised zeale of our reason in reuerencing Gods Ministers And of none other beginning sprong that superstitious worshipping of Saintes pilgrimages for deuotion sake kissing of reliques and infinite other such lyke things then bicause men being beguyled with an inconsiderate zeale of religion thought there was some sparke of godheade in them whome God had vsed sometime to the enlargement of his glorye and the saluation of others It behooueth vs therefore to lift vp our eyes to God himselfe least whyle we will seeme to be to religious we defraude God of his due honor To this purpose belongeth the answere of Peter who doth not dissemble Cornelius error but friendly reprehendeth him saying Arise for I also am a man as though he shoulde saye I perceyue you haue an opinion of me farre aboue that I am And bicause you thinke there is in me some godheade therefore you doe vouchsafe to giue me this honor but you are farre deceyued 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 saye mortall frayle and sinfull which had neede my selfe also of Gods grace and Christes merite Therefore giue me no diuine
sent Barnabas to them as it were to helpe them After that he sheweth the singuler diligence that Barnabas vsed in accomplishing the charge committed vnto him and last of all his prosperous successe And touching the Ierosolymites amongst whome it seemeth he numbreth the Apostles he sayth but little bicause their meaning may easily be perceyued by Barnabas doing This is it therefore that he sayth that when worde was brought to Ierusalem how Antioch was conuerted vnto Christ they that by reason of their office were the chiefe among them and watched for the saluation of all men sent Barnabas thither to confirme the beliefe of the newe Disciples and to nourishe mutuall good will amonge the congregations The lyke whereof we sawe done before when they sent Peter and Iohn to Samaria which being wonne by the preaching of Philip set open hir gates vnto the worde of god This is a very notable example whereby we are taught that congregations farre distant when neede so requireth shoulde be holpen both with counsell and trusty diligence of Ministers that they are greatly to be praysed that in this case vse most diligence For if Christ so greatly commende the benefite that is done but to one of his least Disciples that he will at the later daye testifye it was done to himselfe and promiseth a sure rewarde to him that giueth but a cup of colde water to him that he sendeth with howe much more glory will he rewarde those which confirme or saue whole congregations by their helpe and counsell Lette Bishops and Christian Magistrates remember this well that they suffer not themselues to be plucked from doing their dutye by such as saye they are authors of sedition which vse to prescribe or giue counsayle to straungers in matters of religion But let vs see Barnabas of whome Luke diligentlye speaketh For he declareth what maner of man he was and what he did in these affaires of the Antiochianes And although his person is sufficiently described by the things which he did at Antioch yet haue we first to consider the same that we may be the better able to iudge of the cause of so excellent vertues as shined in him specially bicause Luke for that ende and intent describeth his propertie and condicion He sayth he was a good man and full of the holy ghost and of fayth This is so singuler a commendation of this holy man as Demosthenes and Cicero coulde haue deuised no greater For what greater prayse can there be than to be called of the holy ghost good whereas by the testimonie of Christ there is not one good but onely God But least anye man might thinke that Luke had forgotten that saying he sheweth straight waye whyle he was bolde to call him a good man doubtlesse bicause he was full of the holy ghost and of fayth For although God onely be of himselfe good in deede yet bicause he doth vouchsafe to giue vnto men his spirit and by him his other vertues there is no let but we maye call them good in whome appeare any arguments of Gods goodnesse by reason of Gods spirite dwelling in them And where fayth onely maketh vs partakers both of the spirite of God and all other goodnesse the same doth Luke attribute to Barnabas saying he was full of fayth For by fayth are men iustifyed bycause thereby they take holde of Christ through whose desert they are purifyed from all iniquitie and made meete for all good workes to performe faithfully both towardes God and man whatsoeuer duties they owe vnto them It is very good that we remember this definition of a good man to laye it against the fonde iudgement of the worlde which vseth to call them that are hypocrytes and giuen to the pleasures and desires of the fleshe good men Furthermore we are taught by this place what maner of men shoulde be called to beare office in the Common weale and specially in Ecclesiasticall affaires Euen good men surely who it is euident are gouerned by the holy ghost and endued with faith For vnto such men may any thing safely be committed And whosoeuer commit vnto wicked men voyde of Gods spirite eyther publike or priuate matters to them it falleth out for the most part as we reade it did vnto Noah which sent the Rauen out of the Arke And Salomon sayth very wisely as he doth all things He is lame of his feete yea drunken he is in vanitie that committeth his message to a foole For both they are deceyued of their hope and manye times paye for their follye and lightnesse Moreouer we must see what Barnabas did in the Church at Antioch all which Luke comprehendeth in fower articles First he sayth when hee came and had seene the grace of God hee was glad He vnderstandeth by the grace of God the profite of faith and the giftes of the holy ghost which followe it And he vseth this worde grace to teach vs that all these thinges are giuen of Gods goodnesse This is a notable argument of a good man and faythfull Minister of Christ that Barnabas reioyceth in the profite of other men For they which lacke faith and the lightning of the holy ghost they enuie other for the most part seeking their owne glory And all men followe not the modestie of Moses which desired that all the Israelites might be filled with the holy ghost and be instructed with the gift of prophecying Yea there are euerywhere the more pitie many examples of ambicious men which while they go about to take from other their due honour breede great contentions in Congregations But they which are gouerned by the spirite of Christ and illuminated with true fayth they easilye despyse the losse of priuate glorye so that they perceyue they maye aduaunce the glorye of GOD. After this Barnabas exhorteth the Antiochianes that with purpose of heart they woulde cleaue vnto the Lorde For as in all other exercises and studies so chiefly in religion is perseueraunce and continuation needefull For he that wrastleth is not crowned or rewarded except he wrastle or stryue lawfully And Christ alloweth not them which haue once layd their hande to the plough and looke behinde them Therefore Barnabas doth well in requiring perseuerance of the Antiochians But least he might seeme to require onely an outwarde shewe and bare bragge of wordes he exacteth purpose of heart For that is a true perseuerance and ioyning with our sauiour Christ when we haue dedicated and giuen our harts to his seruice And those which haue so done no terror of perils can feare them from the Lorde For they esteeme all thinges but losse and dammage so that they may winne Christ. But bicause Barnabas was not ignorant that there were many things which vsed to call men from Christ he thought that exhortation also was needefull for them notwithstanding there appeared notable tokens of Gods grace in them which thing caused Paule to commaunde Timothie continually to exhort those
to go on in the religion receyued of your forefathers Since all these be things cleare and out of question it becommeth you to be quiet and to doe nothing vppon a heade and without aduise But the Towneclarke coulde not be ignoraunt that Paule by his doctrine impugned the worship of Diana But of a politike wit he dissembleth all these things thinking this sufficient to appease them to let them vnderstande howe they were vrged or compelled by no publike authoritie to forsake their olde religion And as we sayde erewhyle thys politike man seeketh onely how to bring downe this sedition at ones which he sawe beganne to growe so hote which thing he supposed to bringe to passe more commodiously by craftie dissembling of the matter than by open disputation which the seditious woulde haue little regarded Here we may not omit that he sayth the Image came downe from heauen For hereby it appeareth it was a cōmon opinion among the Ephesians that they thought Dianas Image was sent downe from heauen For after Satan had bewitched men with his iuglings so that they presumed to chaunge the glorye of the immortall God into the forme of Creatures then deceyued he them euerye day with newe fetches and deuises for the surer establishing of his kingdome Hereby he perswaded them that the Image of Pallas came downe from heauen that through hir protection they gate the victories which they had So was it thought that the shielde which the Romaynes vsed as the armes and scutchion of the Empyre in the reigne of Numa their king came downe from heauen Unto the which this that the Towne clarke sayth of the Image of Diana at Ephesus may worthily be ioyned But it had bene tollerable if the Deuill in times past with such sleyghts had deluded but the heathen onely so that we had not seene the like among Christians also For who knoweth not the fable of the Chappell at Lauretum myraculously conueyed ouer the sea Who is ignorant of the Chappelles that God himselfe and his Aungels haue dedicated There are to be seene diuers Images of the virgin mother which the Monkes most impudently affirme Luke painted where as the hystories declare he was a Phisition and no Painter Wherevnto are to be referred whatsoeuer myracles are tolde of Images in Monkes bookes whereof they say some remooued out of their place some coulde not be remooued some wepte some prophecied and other some had some notable properties or other By the which maye plainely be gathered what a ranke crop of errors vseth to spring of Images where they are once receyued and worshipped so that it was not without a cause that Lactantius sayde there could be no religion wheresoeuer any Image was Which also is the chiefe cause that all the Scripture is so diligent and earnest in oppugning them so that it is woonderfull how it commeth to passe that so many are founde to defende them seeing there are so many vnhappye Presidentes of superstition euerywhere in euery mannes eyes This being premised whereby he thought their moodie mindes were somewhat asswaged he plainly rebuketh them and accuseth them of great rashenesse in that he apprehended and layde handes on Caius and Aristarchus being straungers and knowing no cause why saying ye haue brought these men hyther which are neyther robbers of Churches nor yet despysers of your Goddesse So perhaps he might truly saye of them bicause they tooke not vpon them to teach But of Paule he shoulde not haue sayde true who earnestly inueyed against the worship and ydolatrie done to Diana as may easily be gathered by that he did at Athens And it is credible he would not haue suffred this defence of the Towneclarke if he had bene present For he being enflamed with the zeale of God thought any thing intollerable that made against the glory and honor of god In the meane whyle the Towne clarkes wordes declare what faultes for the most part are laide to the Ministers charge namely Sacriledge and blasphemie against God and the Saintes These things we heare commonly in our dayes neyther are we decked with any other names or tytles at their handes that are the professed enimies of the Gospell But if a man woulde throughly weygh the matter they are both false For they be Church robbers which eyther by stelth conuey away the goodes dedicated to God and to his Church or else violently inuade them and conuert them to prophane vses But who doth this more impudently than Popes Bishoppes Monkes Priestes and the other of this marke For to say nothing howe they prouide for their kinsfolke commonly of the Church goodes let vs consider their families and it shall appeare that the greatest part of the Church goodes is spent vpon Harlottes Dyce Horses Houndes and a lubberlyke sort of seruantes yea they disdaine vs for no cause so much as for that we labor by preaching of the gospell to restore the goodes to Christ and his Church againe For we defend not them which vnder a colour of the Gospell prouide and satisfye their auarice of the Church goodes Againe they are blasphemous against God and the Saintes which abuse the name of God and robbe the Saintes of their due honor It is as manifest as can be that they doe both these rather than we For they abuse the worde of God and the name of Christ to establishe their ydolatrie and tyrannie They giue vnto Creatures the honour due vnto god They accuse the faith and doctrine of the Saintes of heresie and vse both fyre and sworde against their bookes and them that follow them And in the meane season go about to defame vs of sacriledge and of blasphemie But oh the iniquitie of our times Among the Ephesians was founde an Heathen to defende the innocent And nowe adayes amongst the professors of Christ are scarce anye that will testifye the innocencie of Christes Ministers Let vs marke also howe the Towneclarke sayeth these men are no Church robbers nor blasphemers for surelye he woulde haue iudged them worthy of punishment if they had bene such For although the Gentyles sometime greatlye erred in the faith and in religion yet the lawe of nature was of great force amongst them which declared that robbers of Churches and blasphemers ought to be punished But nowe a dayes all things are so farre out of frame that the faythfull defenders of the Gospell are in more daunger than those which pollute the Church with manifest sacriledge and blasphemie But let vs consider the later part of this Oration where he prescrybeth a maner and fourme to be followed as well in priuate matters as publike saying But if Demetrius and the Craftes men with him haue anye matter agaynst any man the lawe is open and there are Rulers let them accuse one another Thus he accuseth them all of iniustice in that they make a publike case of a priuate and belonging vnto a fewe persons and endaunger themselues for another mannes cause Then adding
witnesse of Christe at Rome also before the Emperoure hee woulde also perfourme his promisses whose counselles seeing no subtilitie of manne is able to preuente it was easie for him to disappointe the enterprise of the Iewes And where he hathe power ouer the hearts of menne also hee nowe planteth suche a will in Festus that hee prouideth rather for Paules commoditie than for the Iewes And afterward when he would haue gratified the Iewes he stoppeth him by an other meane from dooing the same Heere may we take singular consolation considering we see that wicked men and such as daunce after the worldes pipe are subiect vnto the commaundement of God so that he hath full power and aucthoritie both vpon their bodies and minds Why therfore are we afraid of their councels and deuises why feare we their power why put we not our trust rather in God which is able to putte in their hearts new willes or else mightily to binde their handes But lette vs returne vnto the Iewes who according to the Presidentes commaundement goe againe vnto Caesarea and make a greeuous complaint and accusation against Paule in the description whereof Luke is the shorter for that they were for the most part such things as had bene many times before obiected vnto him Heere we haue to consider the Iewes the complainants who first stande round about Paule being brought into the place of iudgement which was a thing contrary to the common order in iudgements euen to dismaye him with their outwarde shewe and with their aucthoritie to moue Festus This done they bring out againe the olde pointes of their former accusation as may appeare by Paules answere But it seemeth they cheefely vrged the crime of sedition as though therby he had committed treason against Caesar. But although they lay many things to his charge they were yet able to proue nothing Paule 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 seruice either against Caesar. And what arguments were brought on bothe sides any man may easily gather by the accusations aforesaide Heere may we see what impudencie and boldnesse is in the ennimies of truthe For what could they more impudently haue done than againe to lay to Paules charge without profe or testimonie those things whervnto Paule before had oftentimes answered Yet where they wanted both argumentes and witnesses they compasse Paule about so boldly as if their aucthoritie only ought to haue preuailed in a matter of life death This is the guise of the wicked that they will be satisfied with no kinde of answeres but alwayes recourse to their olde slaunders This we finde true in these dayes where our aduersaries being conuinced with so many arguments yea now with so many yeares experience yet they impudently lay to our charge the crimes of seduction seditiō blasphemie and infinite suche like For why should they be ashamed to lie before men who are not ashamed to speake against God but in Paules answere this is worthy to be obserued that he denieth he hathe any wayes offended against Caesar yet preached he that Christe was God and procured the people vnder the Romaine Empire to take vnto them a new faith which thing Tertullian declareth was vnlawfull for any man to do by the Romaine lawes How can Paule therfore say he offended not against Caesar Heere we must know O brethren that religion is subiect neither to Caesar nor yet to any other Magistrate so that they at their pleasure may decree what they will therin For it belōgeth vnto God and according to his word and appointment it must be ordered And as Christ commaundeth to giue vnto Caesar that thing that belongeth vnto him so wil he haue reserued for God also that that is due vnto him Wherfore he offendeth not against the Magistrate which without purpose of raising any tumult defendeth the true honor of God although the Magistrate forbiddeth the same For when such Magistrates passe their bounds and wil encroche vpon Gods kingdome they are not to be hearde But rather Peters rule muste take place which teacheth vs that God be must be obeyed rather than men Heere hast thou what to answere to those which crye out that we seditiously bring vp many things contrary to the proclamations of Emperours and say that in matters of religion we must simplie obey our Princes Whose saying if it may preuaile then not we only but also all the Prophets and Christ and his Apostles with them shal be condemned who it is euident preached the word of God beat downe superstition and planted true faith contrary to the commaundements of Magistrates and rulers There is no cause therfore why we should regard these slaunders but let vs rather with a cleare conscience holde on in the true faithe and with a pure minde serue our sauioure Iesus Christ To whom be praise honoure power and glory for euer Amen The Clvij Homelie FEstus willing to do the Iewes a pleasure answered Paule and saide wilt thou goe vp to Hierusalem and there be iudged of these things before me Then saide Paule I stande at Caesars iudgement seat where I ought to be iudged To the Iewes haue I no harme done as thou very wel knowest If I haue hurt them or committed any thing worthy of deathe I refuse not to die If none of these things are wherof they accuse me no man may deliuer me to them I appeale vnto Caesar. Then spake Festus with deliberation Thou hast appealed vnto Caesar vnto Caesar shalt thou goe WHere Paule the Apostle speaking of his afflictions vnto the Corinthians saithe he was made a gasing stocke vnto the world and vnto angels and vnto men that same may cheefely be perceiued by the things which chaunced vnto him in his last captiuitie or imprisonment For now had he bene foure times presented in iudgement to pleade for his life First before the people at Ierusalem vpon the staires going vp to the castle secondly before the coūsel of the priests And thirdly before Felix the President After which foloweth this newe arainment before Festus the new President Euery one of them were notable by reason of the great dāgers that fel out in them as we haue seene in their places all which dangers he yet escaped through the help of god These things teach vs what power God suffereth the wicked to haue vpon his elect whom he yet deliuereth with a mightie hand out of all their tribulations bicause of their faith Wherefore we must not be offended if we haue the like happen vnto vs also And this is the chefe vse of this place where we are taught how Paule escaped this new daunger where of the President himselfe was the author bicause no man should thinke that hee was heeretofore deliuered rather by the benefite of men and power of the Presidentes than by the fauor of god Let vs therfore consider eche thing in