The first tome or volume of the Paraphrase of Erasmus vpon the Newe Testamente

The .ii. Chapter.

[ The texte.] Whan the fyftie dayes were come to an ende, they were all with one accorde together in one place. And sodaynly there came a sounde from heauē, as it had been y^e cumming of a great wynde, and it fylled all the house where they sate. And there appered vnto them clouē tounges, lyke as they had been of fyer, & it sate vpon eche of them: & they were fil∣led all with the holy ghost, and began to speake with other tounges, euen as the same spirite gaue them vtteraunce.

WHan nyne and fowertie dayes after Christes resurrec∣cion, were in this wyse ouerpassed,* 1.1 that daie longe loked for of Penthecoste, that is to saye. Fyftyeth, was come: whiche the Iewes also kepte holye with myrthe and great solempnitie, aswel for a remembraunce of the yere of Iubile, whiche came aboute euerye fiftieth yere, in course agayne, as also because the lawe was deliuered in writing vpon the Mounte Sinay, the fiftieth daye after the kyllyng of the Paschall lambe: throughe whose bloude they depar∣ted safely out of Egipte. Upon an high mountayne was the olde lawe geuen, beeyng engrauen in tables of stone. But the newe lawe the holye ghoste inti∣tuled in faythfull beleuyng hertes, and in a high parlour it was disclosed. In thone and eke in the other, was highnesse of place: on the one syde, and like on the other, was fyer. But there is nought els for vs to considre, but an hyghe mountayne, whiche the people beyng veray carnall and worldlye, and there∣fore vnapte to conceyue spirituall thinges, were forbidden, yea, so muche as to touche. Here vpon this mounte an house there is, whereby maye we marke concorde and vnitee to bee in the churche. There the mount was called Si∣nay, a place conuenient for the setting forth of suche a lawe, as shoulde for the

great nombre of sondry preceptes that it conteyned, kepe vnder a stubburne and rebellyous people. For of precepte or commaundemente, was that hyll called Sinai. This mounte here is named Syon, whiche worde with the He∣brewes, betokeneth an high hill, from the toppe wherof, al thinges on yearth beneath are despised, from whence heauenly thynges are seene far of, through faith, as though thei were nigh at hand. On that moūte what is els seene but terrible fier, smoke, flames, lightening and thundring: on this mounte a spi∣rite there is of greate vehemencie, cherefull to man, & nothing dredful, and fier not to burne the bodye but to lightē the soule and richely to endowe the plaine tounged man with heauenly eloquence. There the people beyng at square a∣mong themselues, murmured against theyr captayne, here be they quiete in one secrete chaūbre, making their praier with one assente, for an heauēly gifte, whiche they wayted for. This daye was chosen, lyke as the place was also, for a matter of heauenly comfort, wherunto they had been woont often to re∣payre, for nine dayes space before. But whā the fyftyeth daye was once come, than came they altogether with ful consent, into the selfe same parlour, ready to receyue the heauenly spirite. Where the minde is occupyed with vile and filthy cogitacions, there is no conuenient place for the holye ghoste, but in y^e parloure, where the company was so godly occupyed, it behoued hym to bee. And where the mynde is troublous with discord, hatred, & contencion, there is no mansion place for the holy ghost. Whan they were come altogether into one place, and that on high, they continued in one fayth, prayer, and expectaci∣on. And beholde, sodaynely came the gift of god on high from aboue. For so∣daynly from heauen came a sounde, as it were of a great puffe of winde that carryed it, & replenished y^e whole parlour, where they satte quiet and without trouble. It was not the northerne winde, whiche blustereth coolde out of the cloudes: nor y^e Sowtherne winde, that bringeth warmthe with hym oute of the marryshe and fenny places, pestylent to all lyuyng bodyes. But it was a blast of heauen, procedyng thence, whither Christ hymselfe wente, breathyng lyfe euerlastyng into the soule of man, geuing strēgthe withall to the weake, and cherefull courage vnto the litleones.* 1.2 This sounde afrayde no manne, but stiered vp all their mindes to looke for that holy spirite, which was promysed thē. One token of his cummyng to them, serued the eare, another was for the eye. For these are the twoo principall senses in man. Tongues they sawe lyke as they had been all of fyer, dealyng themselues to euerychone of the disciples, parte to one, and parte to another, and restyng a whyle vpon euerye mannes heade, to the intent that we shoulde playnly vnderstande, howe that gift shall endure for euer. One spirite enspired all their myndes, one fyre kyndled eche mannes herte and toung. And incontinent vpon this visible token there fo∣lowed in them the efficacie of that heauenly gifte. For as many as there were presēt, like as if they had bene transfourmed sodaynly into heauenly persons, and being replenished with the holy ghoste,* 1.3 began to speake diuerse lāguages which thei had neuer learned of mannes communication, but such as the spi∣rite from heauen had enprinted in their hertes. There is no membre in manne more pestilent than is an euel toūge: none more profitable thā is y^e good. But it was nedefull for suche that shoulde sowe in sundry wise, the doctrine of hea∣uen among people of all languages, to haue their toungues endowed with heauenly knowelage, and more ouer flamyng with that burning charitie,

which is mete for the gospel. This was thā the chiefest tokē of Christes faith euangelicall, whiche token the lorde promised them, saying: they shall speake with new tounges. Thei that accuse men vniustly, that slaunder their neygh∣boure, such as forsweare themselues, & those that speake rybauldrye, a toung thei haue inflamed, not with fyer celestial, but with the fyre of helle infernall. Al such as contende in disputacion for vile thinges of this world, haue not yet receiued this toung celestial. The apostles before this time reasoned of loaues of bread, which thei had left behynd, they reasoned how the temporal kingdom of Israel should be aduaunced, who should sit on y^e vpper hand, & who should haue of al other, the soueraygntie. Such was the toung as man had, vnmete than to publyshe the gospel. But all that now they thynke on, and whatsoeuer they speake of, al is spiritual, all is celestiall, and burning, al like fier. Put a∣way the toung, laye asyde the spirite, and no woord is spoken. But a spirit ce∣lestial, vttereth a voyce celestial, a burning toungue in loue like fier, rauisheth the hertes of the hearers, and inflameth their mindes. The proude pharisees toungue is styffe, the Philosopher be he neuer so well learned, the Rethorician in his toungue neuer so well spoken, no manne he moueth therby vnto trewe gladnesse. For this gifte cummeth onely from heauen. As for the disciples wer nought els but instrumentes, whereby the holy ghoste vttered hys mynde. This gifte cannot one gyue an other, neyther any delae it to hymselfe, but god dealeth to eche man as he shal thinke good. He that hath more geuen him, hath no cause why he should dispise an other that is not so rewarded, but hath cause why he should endeuoure himselfe the more readily to profit many therwith. The spirite is a thing of great vehemencie, the fyer a veray liuely thing in o∣peracion, and neuer at rest. The Apostles nowe do slepe no more so soundely as they did before the death of their lorde, they hide themselues no more as they did soone after his resurrection, but nowe cum they abrode, they preache here, and there, and openly to all men healthe euerlasting, frely geuen them through faith in Iesus, who was a litle before crucyfyed.

[ The texte.] There wer dwelling at Ierusalem, Iewes, deuout men, out of euery nacion of thē that are vnder heauen. Whan this was noysed about, the multitude came together, & were astonned, because y^e euery man hearde them speake with his owne language. They won∣dred all, and maruailed, saying among thē selues: beholde, are not al these which speake of Galile? And how heare we eueri mā his own toung, wherin we wer borne? Parthiās, and Medes, and Elamites, and the inhabitours of Mesopotamia, & of Iewry, & or Ca∣padocia, of Poutus and Asia, Phrigia & Pamphilia, of Egipte & of the parties of Libia, whiche is besides Syren, and straūgers of Rome, Iewes and proselytes, Grekes & Ara∣bians: we haue heard thē speake in our owne tounges the great workes of god: Thei wer al amased & wondred, saying one to an other: what meneth this? Others mocked, saying: these men are full of newe wyne.

And the trueth to say, that same Citie Ierusalem was at that tyme, as it were a stage, where people do assemble to behold playes, fitte for the firste be∣gynnyng of this enterlude, partely for the famous renoume of the citye, and partely for honour of the Paschall feast whiche was paste,* 1.4 and finally, for the deuocion that the people had to the solemne feast of Penthecoste, manye one wer than abiding at Ierusalem, not all onelye such as came out of all the par∣ties of Siria, but out of all other cuntreyes also, whither soeuer the violent rage of warres had dryeuē them, or any chaunce els had brought them. Amōg whome many wer deuoute and well disposed people. Whan this so strange a matter was than comenly knowen ouer all the citie, a confuse multitude of

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people came together, and beyng in a great perplexitie, demaūded what these newes should meane: that where as thei wer gathered out of many cuntreys, and wer of soundry languages, yet for all that euery man so vnderstood them speaking, euen as though thei had spoken to them al, not in one tounge alone but to euerichon seuerally in his own cuntrey language. Yea y^e Hebrew tonge is not without his diuersite, accordingly as cuntreyes are diuided, whether it came of diuerse nacions whiche bordre one vpon an other, or els of sum other chaunce. For the woman of Samaria, knewe that Iesus was a Iewe by the propertie of his toung, and Peters pronounciacion declared hym to be one of Galilee. And y^e Greke toung likewise is parted into fyue sondry kindes. And other nacions also differeth no lesse in their languages. More than that, many Iewes vnderstoode none other, than that cuntrey language, wher they them∣selues were borne. All sortes therfore of people, did greatly wondre therat, & reasoned, how suche a thing might cum to passe, that neuer the lyke had been hearde nor reade of. Thus thei said: beholde, a straunge thing. Are not al these that speake,* 1.5 men of Galile? howe than cummeth this aboute, that we, beeyng so many men of diuerse languages, as ofte as we heare any of them speake, do vnderstand hym as perfectly, as if eche of vs hearde his owne cuntrey lan∣guage, where he was borne, sens that this multitude of vs is gathered of so diuerse and sondrye regions, there be of vs here Parthians, Medes, Elami∣tes, and suche also as doeth inhabite all abrode the coastes of Iewry, and be∣sydes that Capadocia, Pontus and that cuntrey whiche peculiarly is called Asia, Phrigia, Pamphilia, Egipte, and those parties of Libia, whiche reache to Ciren. Yea and sum be here whose dwellyng is at Rome, some of them Iewes borne, and some Proselites, that is to say, suche as hath of their owne desyre professed the Iewishe religion. Moreouer Cretes and Arabians. All we that here be gathered, of so many nacions, of so sondry languages, dooe heare and playnely vnderstāde them speakyng, nothing of comen vsage, or els thinges to the worldly man perteynyng, but of high matters of weygh••y im∣portaunce, yea thinges conuenient & mete for god. After this maner reasoned as many as feared god, & wer abated in their courage at the strangenesse of the thing, & said: what meaneth this wondre? They found no fault with that thing whiche their reason could not attayne vnto, as y^• Phariseis were wont to do, but they searched for diligently & desired to learne y^• whiche they percey∣ued not. On the other parte suche as wer hedling, & nothing vpright in iudge∣ment, did say in scorne: the mē be drunke with new wine: these persons a man may call, those phariseis disciples, which reported of Iesus: y^e deuil is within him. And to saye alwayes y^e very trueth, great dronkenes is not muche vnlike to fury,* 1.6 for it chaunceth peraduenture, that some in a fury shall speake diuerse wordes of sondyry languages which they neuer learned. But no fury wil this vndertake, that al mē shal vnderstād that that y^u doest speake. But truly these wordes spake they for a mocke. Albeit a man maye sometime tell the truth al∣though he spake in a skoffyng wise. For a suerty full wer they of y^e new wine, which y^e lorde would not haue in any wyse put into olde bottels. For the olde wine of Moyses lawe had lost his strength & vertue, when Christe was firste insured by mariage to his churche, and the colde & vnsauery sence of the lawe was turned by Christe into newe wyne. Whatsoeuer is carnall▪ is vnsauerye & faynte in vertue: all that spiritual is, whatsoeuer it be, is lyuely, strengthfull

and sauery. Uery largely dyd they drynke of that celesticall cup, whereof Da∣uid the wryter of psalmes speaketh: howe excellent is my cup whiche maketh the drounke. And yf it were lawfull to compare thynges together, whiche are throughout all their kynde moste vnlyke: thys vulgare and common droun∣kennesse doth engendre in mā ••ower thynges chiefely: it vttereth the secretes of the herte: it causeth man to forget all his aduersitie that is past, and maketh the minde to reioyce in continuall hope of prosperitie to come: it enboldeth man to set nought, yea, by his owne life. Last of all it maketh men, whiche are of a rude & barbarous tongue, to bee well spoken men. Nowe marke my say∣inges, whither that newe swete wyne, whiche proceded of Goddes owne spi∣rite▪ engendre not suche a lyke thyng in thapostles, for what they had hyd for feare & durst not speake, what they before had learned secretely, and woulde not be acknowen, that doe they nowe publishe, & accordyng to the lordes pro∣phecie, the same they preache vpon house toppes. Their olde Iewish fashi∣ons they haue clene forgotten, and lyke as infantes newly borne, no more do they nowe remembre their life before past, neither haue thei in mynde the trou∣blous affliccions, for feare whereof they had forsaken theyr maister. And al∣thoughe they were bare without all worldlye helpe and succoure, yet they fea∣red neyther gouernoures, ne prynces, presidentes ne kynges, neyther coun∣selles, nor imprisonmentes, no soondry tormentes, no manier kynde of deathe, enduryng lustie alwaye, beyng of courage, and cherefull throughe the promy∣ses of Christes ghospell. Fynally, they whiche were before but poore fyshers and men vnlerned, forthwith practised theyr celestiall eloquence, in rebukyng the proude Phariseis, confutyng the subtill and craftie Philosophers, and in puttyng theloquent oratours to vttre scilence. Nothyng there is of more perill or difficultie, than to speake before a greate coumpanye, whyche as it is lyke a monstreous beaste of soundrye headdes, so it is moste of all tymes monstreous, whan the multitude is collected of soondry languages, and soon∣dry nacions.

[ The texte.] But Peter stepped forth with the eleuen, and lyft vp his voice and sayd vnto theim: Ye men of Iewry, and all that dwel at Ierusalem: be this knowen vnto you, and with your eares heare ye my wordes. For these men are not as ye suppose, drouncken, seeyng it is but the thirde houre of the day. But this is that, whiche was spoken by the prophet Io∣hel••: And it shalbe in the laste dayes, sayeth god: of my spirite I wyll power out vpon all ••leshe: And your sonnes, and your doughters shall prophecie, and your young menne shall see visions, and your olde menne shal dreame dreames. And on my seruauntes, and on my hande maydens I wyll power out of my spirite in those dayes, and they shall prophecie. And I wyl shew wonders in heauen aboue, and tokens on the yearth beneath: bloud and fye••, and the vapour of smoke. The sonne shalbe turned into darkenes, and the mooue into bloud, before that great and notable day of the Lorde come. And it shal come to passe that whosoeuer shall call on the name of the lord, shalbe saued.

Now marke me here Symon Peter, who sodaynly of a fysher was made an Orator. The multitude stirred vp a clamorous rumour: And as they dyd than, the same lyke shall other dooe hereafter vnto the worldes ende. Than was it the parte of a good shepeherd, to step abrode valiauntlye amon∣gest them, not for that intent he shoulde by force appeare or make theym styll, which murmured agaynst gods glory, or els to rendre one check for an other, but that he myght constauntly rather than fyercely,* 1.7 put away by testimonies of holy scripture, all false and craftye accusacion, and stoutely defende the glorye of Christe. Than Peter, who had before rysenne vp in the parlour, to see the noumbre of thapostles fulfylled, nowe eftesoones stoode vp to the

multitude of people, of soondry nacions, mengled together, partely to en∣struct theim that had sayde: What meaneth this? and partely to stoppe theyr monthes, that had sayed: these men be drounke wyth newe wyne. Albeit it is not of necessitie requisite, that a bishop should preache to the people alwayes standyng, forasmuche as Christe hymselfe sittyng, taughte the people: Yet he that taketh in hand an apostles offyce, ought to stande vpright in mynde. And here consydre in y^e meane while Peters dignitie. He was the fyrste man readye where occasion required, to set foorth the ghospell. Than had he put vp hys materiall sweorde, wherewithall Christe hymselfe was not pleased, and pul∣led out a spirituall sweord. Suche one ought he to bee, that is the chiefe by∣shop among the people. Peter stode vp, but not all alone, he had eleuen apost∣les standyng besydes with hym, leste he shoulde seme to vsurpe to hymselfe some violente gouernaunce. One vttered the tale, but one for all thother, lyke as he alone before openly confessed in the name of all the reste, Iesus Christ to be the sonne of the liuyng God. But wherupon dyd this shepeherd, a pore creature, vnlearned, so boldely vaunt hymselfe, as once to loke vpon so great an assembly of people? Excellent oratoures, when they shall come afore an assembly of people, or in presence of prynces, to pronounce an exact oraci∣on, whiche they haue canned on their fyngers endes, doe chaunge oftentymes their colour, cannot vtter their wordes, & in mynde they are not a lytle abash∣ed. But this vndoubtedly was that heauenly drounkennesse, thys was that sobrefulnesse of swete wyne. He stode in presence before a greate multitude, he tooke vnto hym eleuen apostles, not as a garison of men for hys defence, but as felowes wyth hym of one company: he set hys iyes stedfastly vpon the people,* 1.8 as one vnknowen to them, whome he knewe not, he lyft vp hys voice on hyghe, and takyng none aduysemente with hymselfe what he woulde saye, he spake to them, practisyng euen than the selfe same thyng, whiche the lorde before had taught him. He spake not for his owne lucre and aduaūtage, but as a good shepeherde, defended hys flocke, neyther handled he hys matters with sharpe wordes of mans inuencion, but vsed for his defence, onelye holy scripture. Nowe was this multitude desyrous to knowe what Peter woulde say. And let vs lykewyse for oure partes geue hede, forasmuche as these hys wordes wer spoken to all men. At the beginning, whan he had once wyth the mouyng of hys hande, asswaged the murmur & the noyse of the company, he began with such a preface, as shoulde, without any retorical colour of flat∣tery, make them attent. Ye that are my brethren (sayeth he) of Iewry, who ought to knowe both the lawe, and eke the prophetes, and of all other mooste specially, whiche dwell in this noble citie of Ierusalem, where the fountayne is of religion,* 1.9 and knowleage of the lawe, somewhat peraduenture here is for you to wondre at, but nothyng that any man can iustely fynd faute with∣all. Wherefore, all ye that here bee presente geue good eare a whyle to my wordes, and learne of me how the thyng standeth. For it is touchyng all your profittes so to dooe. These men of Galile, whom here ye see stand by me, are not, (as some of you suppose,) drounken wyth newe wyne, seeyng it is yet but three of the clocke,* 1.10 and no man is woonte to be drounke in the mornyng before the sonne rysyng. But nowe ye see that in these men is fulfylled, whyche thyng to come, god did long afore thys tyme promyse by hys prophet Iohel. Herken vnto the prophecy, and trus••e ye to that that is promised you therein.

Doe not ye fynde faute with the thing, because ye haue seldome sene the lyke, but rather enbrace that mercifulnes, whiche god dooeth profte vnto you. For Iohel, being inspired with the holy gost, foreseing that god, who had gi∣uen to Moyses, and some others his prophetes at soondry times his owne blessed spirite for your saluacion, would at the last, after he had sent his owne onely begotten sonne, powre out most plenteously the same spirite, not vpon one or .ii. lyke as ye haue seene for these many ages past but a fewe prophe∣tes: but vpon all nacions through the worlde, whosoeuer woulde with sin∣cere fayth receyue this chereful and gladsome message, whiche we at his com∣maundement doe nowe bring vnto all you, hath left that heauenly prophe∣cy in wryting after this manier. It shall come to passe, saieth the lorde, in the latter dayes of the world, I will powre out of my spirite boūtifully vpon all men, and sodaynely shall your sonnes prophecy, and your daughters, and your yong men shall see visions, and your olde men shall dreame dreames, and vpon my seruauntes, and vpon my hande maydes will I powre out of my spirite in those dayes, and they shall prophecye. And I will shewe woon∣ders in heauen aboue, and tokens on the yearth beneth, bloud and fyer, and the vapour of smoke. The Sunne shalbe turned into darkenes, and the mone into bloud, before that the great and notable day of the lorde come. And who∣soeuer shall cal vpon the name of the lorde shall bee saued. These thinges hath the prophet Iohell tolde you in his prophecye, many liues a goe. And nowe ye see that, that he prophecied of, as touchyng the plentifull shedyng of the spirite, in effect declared before your iyes. And it is not to be doubted, but that god will as faithfully perfourme the same, that thaforesayde Io∣hell hath prophecied of the plages that shall chaunce. But there is no cause why ye shoulde dispayre, the prophet teacheth you a sure way to your salua∣cion, seeyng that he sheweth to you the perill and daungier thereof. Call ye vpon the name of the lorde, and ye shall be saued.

[ The texte.] ¶Ye men of Israel, heare these woordes: Iesus of Nazareth, a manne approued of God emong you, with miracles, wounders and signes, which God did by him, in y^e middes of you (as ye your selues knowe) hym haue ye taken by the handes of the vnrighteous per∣sones after he was deliuered by the determinate counsell, and foreknoweledge of God, and haue crucyfyed and slaine him: Whom God hath raised vp and l••ced the sorowes of death, because it was vnpossible y^t he should be holden of it: For Dauid speaketh of him: Afore hande I saw God alwayes before me: For he is on my righte hande, that I should not bee moued. Therfore did my herte reioyce, and my tongue was glad. Moreouer also my fleshe shall reste in hope, because thou wilt not leaue my soule in hell, neyther wilte y^e suffre thine holy, to see corrupcion. Thou haste shewed me the wayes of lyfe, thou shalte make me ful of ioy with thy countenaunce.

But as touching the maner howe ye muste call vpon the name of the lord, lysten ye that are the chyldren of Israell nowe vnto me, and to the reste of my tale geue good hede. Many of you knewe Iesus of Nazareth, whyche persone beeyng long a goe promised, by the sayinges of all the prophetes, god hath nowe sette abrode before all you to beholde, and hath commended hym to you in sondry and great myracles, and wonders whiche he hath doen and wroughte by hym beefore all your iyes. For verayly god was in him. I speake of a thing not vnknowen to you, for the fame of his miracles is not alonely blased wide abrode thorough out all Iewry, but is come vnto other

cities also, bordering nyghe vpon the same. For why? He himselfe wente on wayfaryng from place to place, ouer all this region, healyng euery where the sicke with hys woorde, restoryng the lame and impotent to their strength a∣gayne, geuing syghte to the blynde, clensyng the leprye, casting out deiuils: a great sorte of you hathe seen the thynges that I reherse. None of all these mi∣racles was doen, but God before purposed the same. And it was the wyll of god thus to saue the worlde. After that ye had taken this man, not by chaunce or at aduenture, but as one delyuered by the determinate wyll or counsell of God and hys foreknowledge, for the saluacyon of hys people of Israell, ye crucyfyed hym by the handes of the vnrighteous souldiers, and slewe hym. For the souldiers were nought els in doyng that haynous fact, sauynge one∣ly your ministers. But he slayeth the manne that procureth hys death. The matter is to playne for to be denyed. This manne whome ye haue slayne, as God woulde haue it, who had deliuered hym for to bee slayne, the veray selfe same god, accordyng to the soothe saying of hys Prophetes, hathe called vp the thyrd day to lyfe agayne,* 1.11 that all, whiche truely shall beleue the ghospell, shoulde hope for the same thyng to bee doen hereafter in themselues, whyche was by the power of God, once dooen in hym. For he in obeyinge hys fathers will, suffered the spitefull reproche of the crosse pacientlye, puttyng hys whole affiaunce & trust of saluation not in mans ayde and defence, but in the mer∣cyfulnes of God: and therfore was he delyuered by him of all deadly sorowes and paynes infernall, whiche truely he myghte, by reason that he was man, haue tasted or felt. But as he was cleane without synne: so he coulde be kepte in no wyse in their bondage. For death and hell hath no perpetuall authori∣tie and power, but vpon theym that are subiecte vnto synne. Wherefore, lyke as death was of might to swallow hym, so was it not able to holde hym, be∣yng once deuowred, but caste hym vp, as it was thereto constreyned, the thyrd day, euen as dyd the whale reuomet the prophete Ionas. Than was it the wyll of God that this innocent should suffre all these iniuries, to thintent that he woulde delyuer vs all by hym, both of synne, & deathes tyranny, yf that we, accordyng to Iesus example of Nazareth put our whole trust & affyaūce in God. What I haue tolde you nowe, my brethren of Israell, ye oughte not to thynke it incredible, sens that Dauid beeyng enspyred wyth the celestyall spirite of prophecie,* 1.12 tolde you longe heretofore, that it shoulde euen thus come to passe. For in his fiftenth psalme he speaketh of Iesus of Nazareth, whome we preache to you in this manier. Aforehande haue I set the Lorde alwayes before me, for he is on my ryght hande, that I shoulde not bee moued. Ther∣fore dyd my herte reioyce, and my tongue was glad, moreouer also my fleshe shall reste in hope beecause thou shalte not leaue my soule in hell, neyther shalte thou suffer thy holye to see corruption. Thou haste shewed me the wayes of lyfe, thou shalte make me full of ioye wyth thy countenaunce. Ye see howe euidently hath that kynge and prophete Dauid described, and as it were in a lyuely picture, sette beefore youre iyes, that, whiche ye knowe well ynough, is dooen and paste in Iesus of Nazareth. He had made God alone hys fortresse of defence, and trustyng to hys onely helpe, suffered he wylling∣ly and gladlye all those peynes, whyche he, as you dooe knowe, hath suffe∣red. And in sufferyng bodyly peynes, he reioyced inwardely. Hys toung for ioy neuer ceased to speake, neuer kept in silence the wyll of God. He was con∣tented

for to bee buried, although he nothing mistrusted but that his father woulde call him vp to lyfe agayne the third day, and woulde not suffer hym, who had put his whole trust in god, beeyng in no poynt giltie, to purrefye in his graue. For whosoeuer trusteth to be saued by his owne woorkes, or put∣teth his trust in worldely succoure, he shalbe founde far vnmete to suffre the paynful dolours of death paciently, neither shal he be hable whan he is once entangled, to looce hymselfe out of deathes snare. But he that continually fixeth the inwarde iye of his soule to godward, whiche to al people is mercy∣ful, he knoweth alredy the wayes of lyfe: and although god semeth to turne away his countenaunce from him for a time, yet shall he againe, or it be long, disclose to hym the beames of his mercy, and requite him for his tormentes, whiche endureth but for a time, with ioyes eternall, and for death, yelde euer∣lastyng lyfe, for yearthely reproche the glory of heauen. Wherefore than, we also are taught by him, and his example, the way to lyfe euerlastyng.

[ The texte.] ¶Ye men and brethren, let me frely speake vnto you of the Patriarke Dauid. For he is bothe dead and buried, and his sepulchre remayneth with vs vnto this day. Therefore seyng he was a prophete & knew that God had sworne with an othe to him, y^t Christe (as cōcerning the fleshe) should come of y^e fruite of his loynes, and should sit on his fear, he knowing this before, spake of the resurreccion of Christ, that his soule should not be left in hell: neyther his fleshe shoulde see corrupcion. This Iesus hath God araysed vp▪ whereof all we are witnesses.

Some peraduenture shall suppose that this prophecy doth perteine to Da∣uid himselfe, and not to Iesus: I am not ignoraunt howe highlye ye esteme Dauid the Patriarke, and that not without a cause are ye in suche an opini∣on of him. For he was blessed and derely beloued with god, but frankelye to speake the trueth to you, welbeloued brethren, we muste not set so muche by Dauid the Patriarke, as to ascribe to him that as his owne, which is due vn∣to Messias.* 1.13 The thing trewly it selfe declareth, that this prophecy agreeth neyther with Dauid ne with any other Patriarke or prophete. For Dauid, as eche one of you knowe full well, is dead and buryed, and neuer came afterwarde to lyfe agayne, seeyng that his sepulchre is with vs vnto thys present day, conteynyng noughte in yt els but dead drye bones, wythout any lyfe at all in theym. Wherefore Dauid, who knewe that he hymselfe shoulde bee as other were, buryed, and as touching his bodye shoulde rotte in his graue, disclosed not this prophecye of hymselfe. But where as he was enspyred with the spyryte of prophecye, and knewe ryghte well that that shoulde come to passe, whiche god had assured to hym vpon an othe, that is to say,* 1.14 that Christ, as touching his humanitie, shoulde be borne of his pro∣geny, and after the spirituall vnderstanding, shoulde sit vpon his throne to reigne for euer, prophecied as one that knew perfectly what should happen, of these thinges which ye se now perfourmed in Iesus of Nazareth, who doubt∣lesse was borne as touching his humanitie, of Dauids kinred & family. Fer∣thermore, sins that it is euidently knowen that Iesus in his lyfe tyme dyd af∣fect no worldly kingdome, and neuer sate vpon Dauids regal seate, but was most spitefully dealed with al,* 1.15 it appereth plainly that there was some other kingdome promised which as the prophetes say, hath none end. He could not sit vpon Dauids seate if that he being once slayne, had neuer arisen to lyfe againe. He therfore is arisen from deathe to lyfe agayne, and sytteth nowe vpon Dauids seate, that is to saye, vpon the seate of hys eternall father, the Lorde of all thinges that are in heauen and eke in yearth.

This was it vndoubtedly, that Dauid beyng inspyred with the spiryte of prophecie, spoke of before, and what he before hath spoken, that is come to passe. And although Iesus soule went downe to hell, yet there it was not withholden, but rather deliuered the soules whiche were from libertye re∣streigned. Yea although his body was layde in graue voyde of all lyfe, yet there it did not rotte or putrifye: but god who in all hys promises can not lye, hath called his soule from hell againe, and hath restored the same to his owne former body.* 1.16 Of this thing we all beare witnes, whom here ye see stan∣ding, whiche haue traded our liues familiarly with him, whiche haue heard him oftimes say, that he shoulde bee both crucifyed accordyng to y^e prophetes sayinges, and afterwarde aryse the thirde day to lyfe agayne. We were those persons that both sawe him a dooyng, and hearde him, and nowe bee witnesses of his resurreccion, to whome he hath oftetymes appered not a∣lonely as one seen of vs and heard, but felt also with our handes, we knewe his voyce, we knew his face, we knew & felt the printed dentes of his woun∣des, finally he eate togither in cōpany with vs, to thintent that we might be wel assured, to se the very same body there with vs, that lay in his sepulchre.

[ The texte.] ¶Se••s nowe that he by the right hande of God is exalted, and hath receyued of the fa∣ther the promise of the holy goste, he hath shed forth this gifte which ye now see & heare. For Dauid is not ascended into heauen: but he sayeth: The Lord saied vnto my Lord: syt thou on my ryght hande, vntill I make thy fooes thy foote stole. So therfore let all the house of Israel know for a suerty, that God hath made that same Iesus (whom ye haue crucified) lorde and Christe.

Wherfore than, the selfe same person, whome man ouerthrew and brought to extreme vilany and reproche, god hath now aduaunced to the heigth of e∣ternall glory: whiche glory he shall once set open manifestly to all men, at the ende of the world: and now doeth he in the meane season, put forth with you the power of his godhead, by secrete operacion of the holy gost, whiche he, whiles he liued vpon earth, promised to send vs from his father. Now hath he beyng returned agayne to heauen, powred from thence the same spirite vpon vs bounteously, accordyng to Iohels prophecie aboue mencioned. And of him cummeth this straunge miracle that ye see and heare vs speake in languages, whiche you beyng gathered here together out of sondrye na∣cions do semblably vnderstand. And like as the prophecy of the resurrecci∣on can not be vnderstand of Dauid, as we haue to you declared: euen so, that thing which was prophecied of his ascending vp to heauen,* 1.17 and of the sitting on the right hande of god his father, and of his euerlasting kingdome, can not perteyne to Dauid, like as the Pharisees theymselues, reasoning with out maister confessed. For Dauid neuer ascended vp to heauen, as he that had before retourned to his lyfe agayne, and yet for all that in the misticall psalme, thus sayeth he beyng enspired with the spirite of prophecye: the lorde sayd to my lorde sit on my right hande, vntill I make thyne enemies thy footestole. Wherefore than, the matier is playne, that this prophecye was spoken of god the father,* 1.18 who hath exalted to heauen Iesus y^e sonne of Da∣uid, as touching his humanitie, but as concerninge the spirite the lorde of Dauid, and would that he should sit by him, as copartener of his kingdome. Therfore let al the whole people of Israell be wel assured that the selfe same Iesus of Nazareth, whome ye once crucifyed, god hath now aduaunced to the kingdome of heauen, and hath made him lorde ouer all, and Messyas,

that is to say, the annoyncted, whome ye loke for as your Messias, whiche was promised of all the prophetes nowe many hundred yeres agoe.

[ The texte.] ¶When they heard this they were pricked in their hertes and saied vnto Peter, and vnto the other apostles. Ye men and brethren what shall we doe? Peter sayed vnto them? repent of your synnes, and be baptised euery one of you in the name of Iesus Christe, for the remission of synnes, and ye shall receyue the gifte of the holy gho••t. For the promyse was made to you and to your children, and to all that are a farre of, euen as many as the Lorde our God shall call. And with many other woordes bare he witnesse, and exhorted them, saying: Saue your selues from this vntoward generacion. Then they that gladly receyued his preaching, were baptized: and the same daye, there were added vnto thē, a∣bout three thousande soules.

This tale of Peters made the hearers thereof sore afrayed. For they wer pri∣me to their owne doynges, howe they had cryed out vpon Pilate, crucifye hym, crucifye hym, crucifye hym: and perceyued by reason of the prophecie, howe he was made on the righte hande of hys father, copartener of hys kingdom, vntyll all his enemies were broughte vnder his fotestoole. Whom they had put to deathe, beyng as he was vnto them beneficiall, of the same nowe, sence he is cum vnto his reigne, were they afrayed, leste he woulde take vengeaunce vpon them. This is a beginning to a mannes saluacion, to knowleage his faulte, and to feare the payne deserued for the same. Therfore they beyng than pricked in conscience, sayde to Peter, and to the reste of the apostles: what must we do, welbeloued brethren? It is wel, whan a man feling hymselfe of a giltie conscience, dispaireth not, but ensearcheth for remedye. Nowe what doeth Peter in this case, who represented a sobre and a meke shepeherde? he exerciseth no tyranny amongest them with reprocheful checkes, he heapeth not together theyr faultes, he putteth not them abacke with a de∣lay, he willeth them not to kyll beastes for sacrifice, but declareth to the so∣rowfull hertes, a remedy euen at hande putting no difference bitwixt them that had crucifyed Iesus, and those whiche had not consented to that wicked acte. For none of them all was cleane without sinne. And therfore sayeth he, doe ye repent your lyfe that is past, and let euerychone of you be baptysed in water, in the name of Iesus Christe: and for that benefites sake, whiche he hath freely doen to vs, ye shall haue forgeuenes of all your synnes: and shall receaue after that ye be purely clensed, the gifte of the holy ghost, whiche ye here see shed on vs.* 1.19 Let none of you pondre & weigh his owne merites, for all that here is geuen, is frely geuen, vpon this onely condicion, that ye be∣leue. Iohels prophecy doeth specially pertaine to you, and your children that come after you, whome he calleth sonnes and doughters, whome he calleth seruauntes and handemaydes.

Beleue god that made you the promis, and ye shall frely receaue forthwith that is promised. Neyther doeth Iohels promise in his prophecy pertayne to you alone, whiche are of the people of Israell, but to all the heathen also, whiche be far of both from al kinred with the Israelites, and far from knowe∣leage of god, whom euer our lord god shall of his merciful goodnes vouche∣safe to call, to bee partakers with vs of this his gifte. And the same thynge hath the prophecy well declared, where it sayeth: and whosoeuer shall call v∣pon the name of the lorde, shalbe saued. Albeit eche man that sayeth, Lorde, Lorde, doeth not cal vpon the lord, but he that putteth all his whole hope and truste of saluacyon, in the mercyfulnes of the same lorde. Other prophetes also hath spoken of the same thyng, that the worde of the gospel shoulde in

time cumming spreade throughout the world. And besides this, our maister Iesus gaue vs a speciall commaundement,* 1.20 that we shoulde firste of all de∣clare to you, this mercifull message of peace and loue, and that we shoulde than afterward, call the gentiles to the same: For this calling cummeth not of mans deseruinges, but of the fre bounteousenes of god. In these wordes and others manye mo, Peter bare witnes to them of Christe, bryngyng foorthe to them, the prophetes sayinges to testify the same, and conferring with them those thynges, whiche had alredy than come to passe.

And beside his teachinges, he exhorted them that he might the better pricke them forewarde whiche were of wauering mindes. Go to, he sayeth, my bre∣thren, embrace ye this so excellent bounteousnes of god towardes you,* 1.21 so ready to mete you. Ye know what complaintes all the prophetes hath made of the ouerthwartenes, and stubbernes also, in this Iewyshe nacion, whiche hath declared themselues at all tymes, rebellyous to theyr lorde, and god: and to those, whiche were sent to theim, his mynisters for theyr saluacion. Howe often times dyd they resist Moses? howe many prophetes haue they slayne? how ofte haue they prouoked god to angre with theyr mischeuous dedes? Wherefore they be iustly named the house that maketh the lorde an∣gry, and the vyne turned to bitternes, whiche yeldeth to his keper in stede of swete grapes, wylde vynes. Iohn the baptiste lamented in them thesame thyng: callyng them a progenie of serpentes. And our maister Iesus com∣playned not a fewe times, of the selfe same thing, beyng offended with ma∣ny of them, for their inuincible frowardenesse, who seyng dyd not see, and hearyng dyd not heare, and vnderstanding did not vnderstande. The hole∣some doctryne for mans soule they despysed, and all suche benefites as he wrought in man through hys miracles, they imputed to the spirite of Bel∣zebub. Wherfore he called them a frowarde nacion, and harde or ill wylled to beleue, and bewayling their state, tolde them that they shoulde be destroy∣ed: for why? they had beaten, killed, stoned, and crucifyed, all that were sent from god. Draw your selfes a backe my brethren, and get ye away from the vengeaunce of god, whiche hangeth ouer your heades, caste of all cankred frowardenes of the Iewish nacion, which, while they stande stifely in defence of theyr owne Iustice, do wickedly rebell againste the iustice of God. For ye haue by faith and sincere obedyence, already for you prouided eternall sal∣uacion. Than shall ye finally be accoumpted the true Israelites, than shall ye be the very children of Abraham. Than shal ye be of the right sorte of Iewes, in dede, if ye will knowelage Iesus, and recognise him for youre king.

Ridde your handes of this carnall generacion whiche woulde rather perishe for theyr incredulitie, than be saued. Be ye contented to be borne a new and transfourmed into a spiritual naciō, and celestial, whiche by trust in Iesus is in waye of saluacion. Of this sorte verely was the fishers eloquence whyche he piked not out of Retorical preceptes or rewlers, but receiued it from heauē and therfore it was of muche more power and efficacie in his operacion. This was the same su••••orde, that entreth through, euen to the diuiding of the soule and the spirite, whose edge hath punched & strickē y^e Iewes hertes. This was the first cast and throw of his net, wherein the fisher of mans soule, drew vp a great plenteous multitude. This was the seede of the gospel, that ought to bee caste euery where abrode, whiche (as Christe hath taught) falleth not

downe into all mens hertes, and yet here it found forthwith good grounde, which brought forth fruite. For than wer baptised, and to the numbre of the disciples (whiche were at that time very few) were increased and ioyned,* 1.22 al∣most three thousand moe. These were the luckie first fruites that the ghospel brought forth for his reuenewes. The new testament agreeth in this point also with a figure of tholde: Moyses commaunded a feast of the firste fruites to be kept holy the fiftieth day after Easter. And here are consecrated to the lord this fiftieth day, y^e first fruites, not of eares of corne, but of mens soules. For now through preaching of the gospell, and fayth in the same, the water washed away all their sinnes, and nowe was that heauenly spirite gredely receiued. Nowe marke, what doeth that spirite of god in them, truely he is not ydle, sithen that he is lyke vnto the fyer. We are freely made cleane in soule as innocentes, we haue frely receyued of the holy gost his gift of grace. Now it resteth for our parte to take hede, that we lose that vnaduisedly, whiche god hath of his mercifull goodnes, frely geuen vs. Suche are the first beginninges of euangelycall religion, suche is as a man woulde say, the childehood of oure first regeneracion in Christe. All that we haue taught hi∣therto, is as it were milke for infauntes, we must procede further to whole & fast meate. Preachers and suche as feede with the woorde of god, oughte to haue with them both kindes of meate euer redy at hande. For thus the lorde commaunded them, go ye foorth, he sayeth, and teache all people, baptizing them, and teaching them to kepe all that I haue commaunded you. Teache them that muste be christened, the rudimentes and firste beginninges of the gospell, whiche rudimentes or principles, excepte a manne wyll beleue, hys Baptisme is in vayne. Those that bee alredy baptized, thus must ye teache, that they liue after my teachynges, procedyng alwayes to more perfeccion.

[ The texte.] ¶And they continued in the apostles doctrine and feloweship, and in breaking of bread, and in prayers. And feare came ouer euery soule, and many woonders and sygnes were shewed by the apostles, at Ierusalem. And all that beleued, kept them selues together, & had all thinges in common, and sold their possessions and goodes, and parted them to al men, as euery man had nede, and they continued dayly with one accorde in the temple, & brake bread from house to house, and did eare their meate together with gladnesse & sin∣glenes of herte, praysing God, and had fauour with al the people. And the lorde added to the congregacion dayly, suche as shoulde be saued.

Than such as kept themselues in company with the disciples, folowed on continually the apostles teachinges (for thereby came moste profite) and lykewyse continued still in receiuing a token of a couenaunte, that shall neuer bee broken, which they called communion. That token of couenaunt which the lord taught, and committed to vs of trust, was doen in this maner. The bread was broken and dealed to euery man a pece thereof, & they in their practising of this in a remembraunce of the lordes passion,* 1.23 gaue thankes to god for his bountifull goodnes, that had clensed them from sinne by the in∣nocent bloud of his owne sonne alone, & had chosen them for the deathes sake which he suffered, on his parte vndeserued, to enherite life euerlasting. They offered vp also their prayers with clenes of herte, whose peticion was that the kingdome of Iesus mighte bee made to spreade euery daye further a∣brode than other,* 1.24 that his glory might throughout all the worlde bee kno∣wen, that his wyll euery where might bee folowed, that suche as had once professed the fayth of the gospell, might through the holy woorde, and grace

celestiall, profit euery day, and procede better and better, and so might liue in concorde one with an other, eche one in peace with his brother forgeuing all iniuries, if any faute were doen by mans frayltie, being at one with god, whiche is mercifull to them that bee mercyfull to theyr neyghboure, and that they beeyng dayly strengthned by the goodnes of god, myght stedfast∣ly abyde all the assautes of Satan, vntill they myght after long bickering with the sayde Sathan,* 1.25 at laste receiue eternall rewarde. These were than the sacrifices that christen men vsed. This wonderfull miracle of tongues, Peters exhortacion so liuely made, the sodaine mutacion of so many men, so great puritie an clennesse of lyfe of the same menne, wrought suche an effect in all theyr myndes, whiche were giltie and priuie to theyr owne offences, that they were sore afrayed of some eiuell to come towarde them. For they sawe playnely, that this thing was not broughte about by mannes conspy∣racy, but by some celestiall power. And for because thapostles did not alone∣ly speake in all mennes languages, but wrought also at Hierusalem, many wonderfull miracles, at thinuocacion of Iesus name, in healyng diseases, in putting deiuils to flyght, in reising the dead to lyfe. This tremblyng feare that they were in, encroched and grew stil more and more vpon theim. This was some beginning in the people towardes theyr amendement. But the celestiall spirite wrought in theyr hertes, whome secretly he inspired, aboue all other thinges, in mutuall good wyll and concorde. For this truely is the very cognisaunce that Iesus woulde haue his disciples knowen by.

And as many as beleued the gospell, assembled vnto a place ordinately to∣gether for theyr consolacion, exhorting one an other in mutuall communy∣cacions. They were than many in numbre and men of al sortes were admit∣ted, without accepcion of persons, young, olde, menne, women, free, bonde, poore, and ryche. The loue of Christe beeyng planted in theyr hertes, dyd in so greate conformitie of myndes and mutuall concorde, knyt and ioyne together them all, beyng otherwise so ferre odde eche to other, that all thinges were common emōgest them, whiche is a thing seldome sene, yea emong bre∣thren that came all out of one belly. And to thintent that eche of them, might the better departe somewhat of that he had to an other,* 1.26 suche as had ma∣noures of theyr owne, or other possessions, solde them, and of the money, or prise thereof, made a common dole, as euery mannes nede required, so that neyther they wanted whiche had noughte of theyr owne, nor they had more than was sufficient whiche before had muche in possession. And so made they theyr dole, not as it were of theyr owne proper goodes, but as of thinges in common. For perfite charytie chalengeth no goodes, as her owne, and e∣mong them whiche bee all of one mynde, no man is accoumpted a lorde of his owne goodes, and where eche man is content with litel, thereit wyll bee harde to find lacke of thinges necessary. But the distribucion of the common was made to euery man, accordinge to his necessitie, and not to his sensuali∣tie. The apostles prescribed none of all these thynges for them to doe: but charitie did more among them without compulsion, than any lawe of Moy∣ses durst require. And euery day were they also in the temple, in muche vnitie of minde, stedfast in prayer, rendryng thankes to god, and exhortinge theim∣selues together, and entising other to that peace of conscience, whiche y^e gospel requireth, all that euer they were hable to coumpace.

Moreouer whan they had thus spent the whole daye in suche godly excer∣cises, they brake in euery house theyr breade,* 1.27 and eate their meate together, with ioy that herte cannot thinke, and eche one with other in perfecte clen∣lynes of herte, gaue prayse to god, through whose goodnes they had gotten them so muche loue and fauour. They were in fauour and good estimacion with all the people. For who is he that woulde not loue suche persons, that hurt no man, and be ready to do euery man good, in whom also appered ma∣nyfestly so muche godly power, so great sobrenesse and mekenes withall.

Here mayest thou well marke, Theophilus, howe the churche had at her be∣ginning by reason of ioy in mens hertes and vnitie with all, luckie tokens well to prosper. There muste nedes bee conformitee of myndes and vnitie, where that spirite is, whiche is the pacifier of all troubleous hertes: there cannot be but ioy and gladnes, where is a cleane conscience, without any dy∣struste of the promises, whiche are made in the gospell. But as the bishopes, Pharisees, Scribes and chiefe auncientes, or head men among the people, wer euery where alwayes redy to slea Iesus: so here at the luckye beegyn∣nynges of this young churche, no mencion is made of theim. Noe persone was enforced to come to this feloweship, no violente authoritie kept theym together in league. Suche as thither came, abode there still with other of theyr owne ientle courage, and the lorde allured to theim, whom he had ap∣poincted to bee saued, euery day more and more, whyle the smale musterd-seede, was by litell and litell springyng, whiche shoulde afterwarde spreade his braunches abrode, through al the worlde.

Notes

• * 1.1

  Whan the fiftie daies wer cum to an ende.
• * 1.2

  And there appared vn∣to thē clouē toūges. &c.
• * 1.3

  And they wet filled all with the holy gost. &c
• * 1.4

  Whan thys was noysed about, the multitude came toge∣ther.
• * 1.5

  They wor∣dred at, and maruailed.
• * 1.6

  They were all amased, & wo••dred. &c.
• * 1.7

  But Peter stepped forth.
• * 1.8

  With the eleuen.
• * 1.9

  With youre eares beare ye my wor∣des.
• * 1.10

  For these men are not as ye sup∣pose. &c.
• * 1.11

  Whome God hath reysed vp, and loosed the sorowes of death.
• * 1.12

  For Dauyd speaketh of him. Afore hande I saw god all wayes bee∣fore me.
• * 1.13

  For he is both dead & buried. &c.
• * 1.14

  Therfore seyng he was a pro∣phete.
• * 1.15

  He knowīg this before, spake of the resurrecciō of Christ.
• * 1.16

  Wherof all we are wit∣nesses.
• * 1.17

  For Dauid is not ascē∣ded into heauen.
• * 1.18

  God hathe made the same Iesus (wh••me ye haue cruci∣fyed) Lord and Christ.
• * 1.19

  For y^e pro∣myse▪ was made to you and to your childrē
• * 1.20

  And with many other woordes bare he wit∣nesse. &c.
• * 1.21

  And ex••or∣ted t••em, saying: Saue your selues from this vnto∣ward gene∣racion.
• * 1.22

  Then they that gladly receyued his prea∣ching. &c.
• * 1.23

  In brea∣king of bread. &c.
• * 1.24

  And in prayers.
• * 1.25

  And feare came ouer euery soule.
• * 1.26

  And solde their pos∣sessiōs and goodes.
• * 1.27

  And brake bread from house to house. &c.