greatest commaundemente The whiche no manne doeth perfourme and kepe vnlesse he kepe also the seconde lyke vnto that For this Thou shalt loue thy neyghbour as thy selfe doeth depende of the other And whatsoeuer is commaunded in the whole lawe whatsoeuer the Prophetes teache all that is comprysed in these two commaundementes For whosoeuer loueth God with all his hearte will neglecte nothyng that he hath commaunded And he that loueth his neyghboure as himselfe he will not steale he will not commyt aduoutry he will not beare false witnesse he will not desyre his neyghbours substaunce Finally he will do nothing to an other which he would not to be doen to himselfe Than the Pharisey which was become nowe almoste of a tempter a disciple sayed Maister thou hast spoken truely and rightly that there is one God and no nother but he and that he onely ought to be loued aboue all thynges with all our power and that we must bende all our affeccions towardes hym onely and that to loue our neyghbour as our selfe is more than all the holocaustes and sacrifices Iesus seyng that he had aunswered wyselye and went not forwarde to lye in wayte sayeth vnto him thou arte not farre from the kyngdome of God For he perceyued what was best he lacked onely this to folowe in affeccion and harte that that he vnderstode And in the meane tyme he touched secretly the conscyence of certayne Phariseis whiche layed deadly wayte for Iesus And therfore whereas they demaunded onely of the chiefe commaundement the kepyng of the whiche they falsly toke vpoÌ„ them he purposely added the seconde concernyng the loue of their neyghboure for as yet they supposed not that Christe was God but to be theyr neyghbour and one that had doen muche for them they could not deny agaynste whome notwithstandyng they did deuise that that no man would should haue come vnto hymselfe Whan the Phariseis were gathered together Iesus asked them saying What thinke ye of Christe whose sonne is he They sayed vnto him The sonne of Dauid He sayed vnto them Howe than doth Dauid in spirite call hym Lord saying The Lord sayed vnto my Lord sit thou on my ryghthand till I make thâ—ie enemies thy footestoole If Dauid than call him Lord howe is he his sonne And no man was able to answer him any thing neyther durst any man from that daye furth aske hym any moe questions But nowe whereas a greater company of Phariseis were gathered together Iesus beyng tempted of them with so many questions proposed vnto them againe a question signifying vnto them sumwhat obscurely and darkely that whiche he lefte to be declared afterward by his Apostles in tyme conuenient that he had not onely the nature of manne whiche they sawe and vpon which they would shewe their crueltie but also that he had the nature of God the which sum what they myght haue coÌ„iectured of â—is dedes vnles enuy hatred ambicion auarice and other vices had blinded their mindes Therfore he demauÌ„deth of them being gathered together what they thought of Messias whose soÌ„ne he should be that is of whose stocke he should come They answer furthwith of Dauid Than saied Iesus what meaneth it that Dauid in the misticall Psalme inspired with the heauenly ghost calleth him Lord wheras he is his sonne For it is wrytten The Lorde sayed vnto my Lorde sitte on my ryghthande vntyll I make thyne enemyes the stoole of thy feete Howe agreeth it yf he be the sonne of Dauid that the father calleth his sonne Lorde And there was not one of them that coulde looce this knot because that they coulde as yet thynke nothyng of the godly nature of Iesus For Christe as he was the sonne of Dauid touchyng the body of man so touchyng the diuyne nature he was Lorde of all and not of Dauid onely And after this no manne durst question with hym when they sawe that the baytes and snares whiche were layed for hym redounded vpon theyr owne head ¶ The .xxiii. Chapter Than spake Iesus to the people and to his disciples saying The Scribes and the Phariseis sit in Moyses seate All therfore whatsoeuer they did you kepe kepe and do but do not after their workes for they saye and do not For they bynde together heauy burdens and hard to be borne and laye them on mennes shoulders but they themselues wyll not lyfte at them with one of theyr fyngers And they do all their workes to be seen of men THerefore whan Iesus had put them so often to sylence in the presence of the multitude leste their authoritie should vtterly decay with the people ouer whom they were sette to be doctours and teachers he declared that they ought to be hearde but not to be folowed For although it is moste agreable that he that taketh vpon him the office of a teacher should get credite and autoritie to his doctrine by vertuouse liuyng yet it is not expediente vtterly to despise the holsome doctryne for the naughtie lyfe of the doctour The reuerence whiche their maners doe not deserue muste be geuen vnto the author whose commaundementes they recite and preache For the lawe of god is not polluted though it be vttered by the mouth of a naughty preacher Truly vnto hym it is vnprofitable but it is profitable to the taker Therfore Iesus tournyng awaye from the Phariseis in whom he sawe no hope of better lyfe he speaketh vnto the people and the disciples on this maner The Scribes the Phariseis vtter themselues what corrupte myndes they haue how enuiouse how couetouse how gredy of vayne glory they be But yet for the authoritie of their office they must be hearde They occupye the chayre of Moyses whose lawe they teache The thinges that they teache are holy for they reache the doctryne of other and not their owne but their lyfe is farre and wyde in distaunce from theyr doctryne Wherfore whatsoeuer they prescribe and pointe vnto you by thautoritie of Moyses kepe it and do it but beware that ye frame not your maners after theyr lyfe If they liued as they teache ye ought wholy to folowe them Nowe they do not as they teache They exacte more than the lawe of other men with great seueritie and they pardon themselues They be very rigorouse towarde others and gentle to themselues For they bynde together heaâ—y and intolerable bundels of coÌ„maundementes and laye them vpon other mennes shoulders whiche they wyll not vouchesafe to touche with their finger For they lode the lawe heuy ynough of it selfe with their constitucioÌ„s to get them a fame of learning and holines And if they perfourme any thyng accordyng to the commaundement of the lawe they do it not with their hart but for prayse and fame of the people They be players and as disgised persons they playe their parte with a counterfayte viser of religion to be seen of men But no man kepeth the lawe but he that doeth as the lawemaker would he requireth chiefly a pure and sincere
tempt hym lest they should haue departed with greater shame if they had been styll reproued in the presence of the people They counted Iesus for an ignoraunt person and anaunted and set out themselues among the simple vnlearned people what with their magnifike and hye titles and what with theyr tragical and maskyng apparell as thoughe they had been almost god almighties peeres Howbeit the euangelike and godly wysdom staÌ„deth not in the multitude of sciences but in purenesse of spirite As Iesus was reputed among the scribes Phariseis priestes and head meÌ„ of the people so afterwarde were the apostles taken for rude and ignoraunt persons among the Phylosophers rulers and princes ¶ And Iesus answered and sayde teachyng in the temple Howe saye the Scribes that Christ is the sonne of Dauid For Dauid himselfe inspired with the holy ghost sayed The lorde sayde to my lorde syt on my right hande tyll I make thyne enemyes thy foote stoole Dauid himselfe calleth hym lorde and howe is he then his sonne and muche people hearde hym gladly But although the Scribes and Phariseis ceased to tempte Iesus yet ceased not to teache them For when he had propouned vnto them being assembled altogether a question and asked whole sonne was Messias whome they wayted for and they had answered againe out of the Prophetes the soÌ„ne of Dauid he moued a doubte that none of them all could assoyle saying how standeth it that Messias is the sonne of Dauid since Dauid himselfe inspired with the holy ghost speaketh in the Psalme as foloweth The lord sayde vnto my lorde sitte on my right hand till I make thyne enemyes thy footestole â–ª Sith thauctoritie of the progenitoures is greater then is thauctoritie of the of spring and neuewes by what reason then dothe Dauid call hym who shal be borne of his seede his lord It is a lyke thing as thoughe the father would call the sonne Lorde The Scribes and the Phareseis who had in them the spirite of the fleshe as yet vnderstode not this misterie Dauid inspired with the holy ghost sawe in Christ whoe was not then borne a thing farre aboue the nature of manne where as himselfe was nothing els but a man Nowe when the Scribes and Phariseis helde theyr peace and coulde make no aunswere hereunto the moste parte of the people fauoured Iesu and had a great delite to heare him dispute and reason the matter ¶ And he sayed vnto them in his doctrine beware of the Scribes whiche loue to goe in long clothing and loue salutacions in the market place and the chiefe seates in the congregacions and the vppermoste towmes at feastes whiche deuouâ— wydowes houses and vnder a pretence make long prayers These shall receyue greater damnacion Wherefore Iesus perceiuing them to be curable and knowing also how the priestes Scribes and Phariseis of a purpensed malyce â–ª perseuered in their vngracious purpose began openly to disclose theyr naughtynes in thaudyence of the people not because to backbyte and slaunder them but he toke from theÌ„ the visure of counterfaite vertue and holynes lest they shoulde froÌ„ thenceforth any more deceyue the people For nowe the tyme required that he should so do Therfore putting forthe and preaching vnto them his owne doctrine that is to say a francke doctrine and suche a one as flattereth and coureth fauour with no manne he saied beware leste the royall shew of the Scribes Phariseis deceiue you They studye not your soule healthe but theyr owne glorye For they couet to go in long roabes doune to the ancle to th entent they maye appeare to be men of geat perfeccion and they seke after salutacions in the market place and the preferment of the chiefe seate in assemblies and in all feastes and bankets the first place or vppermost roume of the table They vse also long prayers bycause they maye seeme holyer then other And by reason of souche coloured holynesse they crepe into the fauoure of blessed and godlye wydowes but symple withall whiche for diuers causes are apte to be deceyued eyther bycause of the weakenes of theyr sexe and kynde or for that they be wydowes and lacke husbandes to defende them or els bycause they be ryche and wealthy To theÌ„ cum they of their owne swinge vnder preteÌ„ce to be their patrones and defendours and with theyr counterfayte holynesse deuour vp their houses But so litle shall this their Hipocrisy profite theim that they shall be more greuouslier damned of god for so muche as they couered their naughtynes with a coloure of holy and vertuous lyuing Therfore take ye good hede of those leste ye be deceyued And when Iesus sate ouer againâ—â—â— the treasury he behelde howe the people put money into the treasury and many that were riche caste in muche And there came a certaine poore wydowe and she threwe in two mites whiche make a fartâ—yng And he called vnto him his disciples and saieth vnto them Verilye I say vnto you that this poore wydowe hath caste more in â–ª then all they whiche haue caste in to the treasurye for they all dyd caste â—â— of their superâ—â—uitie but she of her pouertie dyd caste in all â—hat euer she hadde euen all her lyuyng These thinges done Iesus went into that parte of the teÌ„ple where the treasury was wherin the offered gyftes were kepte and sytting directly against it behelde those that made their oblacion and caste in giftes And many riche folkes caste in great giftes whom the priestes woulde therefore shoulde bee counted as it were more holier then other measuring their godlynes after the rate and measure of the gifte that they offered In the meane season there came also a certaine poore wydowe and threwe in two little pieces of coyne whiche made a ferthing There was none among them all that preferred not those ryche folkes before this poore woman But Iesus iudgement farre differeth from the iudgemeÌ„t of the Scribes and Phariseis the whiche thyng he woulde not haue his disciples ignoraunt of I tell you sayeth he for a certaintie this widowe be she neuer so poore hathe geuen more to the treasury then all the other whiche seeme to haue geuen mooste lauishely For the other gaue of their abundaunt superfluitie They gaue muche howbeit they reserued more to themselfes But this woman of her lyttle poore substance hath geuen all together reseruing nothing vnto her selfe For God doeth not esteme the gifte after the measure and value of the thyng that is geuen but after thaffeccion minde of the geuer Iesus is pleased with suche a wydowe and dayneth to bee her spouse and conforter The Synagoge like a proude housewyfe boasteth and craketh vpon the riches of her righteousnes she boasteth vpoÌ„ her ryche ornameÌ„tes of good workes She glorieth in her housebaÌ„de Moyses vnto whom she was neuer obedient She auaunteth herselfe because the prophetes were her sonnes whome she eyther slewe with wicked murther or at the least wyse persecuted She hath euer
heauenly Iewels of Christes doctrine then if ye shoulde open all â—inges cofers of worldly treasures and deale to euery one suche abundaunce as might make them al welthy and riche for euer in this world And as ye haue herein doen a dede worthy suche thankes and rewardes as lieth in none but only God to repay and a dede to vs your most louing and obedieÌ„t subiectes so beneficial as no hert can esteme muchelesse any tongue or pen expresse so doubte I not but that ye haue doen a good thyng to your most regal spouse the kynges maiestie so acceptable that he wil not suffre it to lye buried in sileÌ„ce but wyll one daye whan his godly wysedome shall so thynke expediente cause the same Paraphrase to be published and set abrode in print to the same vse that your highnesse hath ment it that is to say to the publique commoditie and benefyâ—e of good English people now a long tyme foore thirstyng and houngrynge the synâ—ere and playne knowledge of Gods word For his most excellente Maiestie beyng a man after the hert of the Lord being a right Dauid chosen to destroy Goliah the huge and cumbreous enemy of Israell without any armour and with none other weapon but the stone of Gods word cast out of the â—yng of the diuine spirite workyng in him his lawes made here in England being the elected instrument of god to plucke downe the Idoll of the Romishe Antichrist who folowyng the steppes of his father Lucifer hathe not onely vsurped a kind of supremitie tyrannie ouer all princes on earthe â–ª aswell christen as heathen but also hath ensourged against heauen and hath lifte vp and exalted hymself aboue al thyng that is called God making void the plain commaundementes for the aduauncing of his own more then Pharisaical tradicions peruertyng the true sence of the holy scriptures and wiestyng them to the maintenaunce of his abominacions beyng both afore God and manne detestable his hyghnesse beyng our Ezechias by the prouidence of God deputed and sent to be the destroier not onely of al counterfait relygioâ—s who swarmed amoÌ„g vs like disguised maskers not mummers but mumblers who vnder the cloke of holines seduced the people and deuoured the houses of riche widowes and were mainteners of al supersticion idolatry rebellioÌ„ but also to roote vp al Idolatry doen to dead images of stone and tymber as vnto God and committed to other creatures in steade of the treatour directly against the expresse woordes of the precepte Thou shalt haue no mo goddes but me his most excellent maiestie I say from the first daye that he wore the emperiall Croune of this realme foresaw that to the executing of the premisses it was necessary that his people should be reduced to the sinceritie of Christes religion by knowyng of Goddes worde he considered that requisite it was his subiectes were nousled in Christ by reading the scriptures whose knowlage should easily induce them to the clere espiyng of al the fleightes of the Romishe iugglyng And therfore as soone as myght bee his highnesse by most holsome and godly lawes prouided that it myght be leful for al his most faithful louyng subiectes to reade the word of god and the rules of Christes discipline whiche they professed he prouided that the holy Bible should be setforth in our owne vulgar language to the ende that Englande myghte the better attayne to the synceritie of Christes doctryne whiche they might draw out of the clere fouÌ„tain and spring of the ghospell running euermore clere without any more or mud rather then out of the muddie lakes puddles purposely infected with the filthy dregges of our Philistines the papistes who had stopped our spriges to driue vs to their poysoned muddy gutters and forowes By this his maiesties most godly prouision it hath cum to passe that the people which long time had been led in errour and blindnes by blind guides moÌ„kes fryers chauons and papistical preachers do now so plainly see the clere light that they do williÌ„gly abhorre idolatry supersticion they do now know their dutie towardes God their prince they do now enbrace yâ— veritie for verities sake they see where and how the leauen of the papistes hath by continuauÌ„ce of time for default of scripture soured all the whole batche of Christes doctrine they see howe being led by blynd guydes and pastours in the derkenes of ignoraunce they fel daily in the depe pitâ—e of manifold errours with thesame guides thei see that lyke as the olde Phariseis in the time of Christes being vpon earth had corrupted the sincere doctrine of gods word and the pure vnderstanding of the lawe teachyng the people to leaue their poore fathers and mothers destitute contrary to the playne commaundement rather then to let their treasurie to be not enriched whiche kynd of offring themselues of meâ—e couetise had inueâ—ted and dyd apply thesame to the mainteynaunce of themselfes in gluttony and sensualitie so now had the wicked papistry deuised a meane to picke the riche folkes purses the poore vulgare people clene to dengur vnder the colour of goyng on pilgremage to this or that stocke of mans handy makyng vnder pretence of sekyng health of the soule remission of sinnes at the handes of Peter Iames Iohn Marie which could not geue it but whan suche thinges were asked them blushed to beare god thoâ—ly autour gener of all good thinges to be so blasphemed They see now that lyke as the couetous Phariseis passed lesse at the violacioÌ„ or breakyng of gods preceptes then of their tradicions and put more justice in washyng the outesyde of their dishe or their cuppe then in the innocencie of life and puritie of the conscience within in offryng of myntes and rue for their lucre then in perfourmyng the office of charitie to the neyghbour sooner to wynke at their owne blasphemies against god then to remit a small trespace committed by their weake brother against the fond ceremonies which they and the lawyers had deuised and added besides the lawe so the beaste of romishe abominacion to had clene subuerted the true interpretacion of Christes ghospell and by his mere tiraÌ„nie ioyned with most crafty delusion to had inuected into Christes church and holy congregacion al thinges that were contrary to Christ that is to wete in stede of pure faith such as Christ requireth a faith lapped in a patched cloke of beggerly workes and ceremonies of his owne dressyng settyng forth in stede of religion supersticion offrynges in stede of charitie buildyng of chauntries in place of releuyng and mainteining the liuely temple and image of God in the poore encensyng of images in stede of the pure sacrifice of an innoceÌ„t life in stede of trusting in gods mercies trusting in treÌ„tals masses of scala cell in stede of heaueÌ„ a purgatory consisting of material fier thesame to be redemed with money geuen to him in stede of declaryng our free
by autoritye of holy scripture whiche holy scripture in dede they dyd not disalowe but yet they dydde reade thesame not hauyng theyr myndes on it to marke it as they should doe Ueraily saieth he to be a thyng possible enough that the dead may arise agayn and that the soules dooe not dye together with the bodyes euen Moses hymselfe dooeth teache you to bee true whose autoritie forasmuche as ye dooe in other matters acknowlage ye ought not in this case to reiecte For Moses hath written that God spake vnto hym after this manier oute of the bushe whiche he had seen in redde flamyng fyer to burne without anye consumyng or wastyng I am the God of thy father the God of Abraham the God of Isaac the God of Iacob c. Now were Abraham Isaac and Iacob at that tyme alreadye buiried in graue That if according to your opinion euery one which dyeth dyeth for altogether and dyeth neuer to be recouered agayn how doeth god call hymselfe god of theim that be none suche For seing that God is the veray true liuing god himself or rather more truely to speake is veray lyfe selfe it is a thyng vnconueniente that he should call hym self the God of suche as by meane of deathe are vtterly perished and gonne for euer But they are not so gon forasmuch as the chieffer parte of theim remaineth aliue that is to were the soule beeing the parte whereby our life is in vs. In other liuyng creatures besydes man death is an vttre perishing for euer for in theim aswell the bodye falleth altogether downe as soone as it is destitute of lyfe as also the soule which in theim is naught els but a certayne harmonye and proporcionate agreyng together of the qualites and humours of the bodye whiche as soone as thatsame temperature is dissolued vanisheth awaye immediately as a thyng of nothyng But in man deathe is nothyng els but a pluckyng of the soule in soondre from the bodye so that the better parte of the twoo that are in vs remayneth styll vncorrupted and the bodye only is for a season not vttrely perished neyther but as ye woulde say putrified And thesame body to be restored agayn by the power of god at the resurreccion ought not to seme any meruaill vnto you forasmuche as ye daily see of a dry graine of sede caste awaye into the earth and there putrified a newe and a liue tree to spryng vp whiche laie hydden in a litle smale and deade selâ—e grayne now buiried in the grounde Therefore such as are dead to you ward are dead in dede forasmuche as ye are not hable to reuiue them agayne but euerie one of them yea euen they that are deade also dooe lyue to godwarde in whose hande it is whansoeuer his wyll shall bee to restore the soules that haue beene plucked awaye euerie one to theyr owne bodies agayn Whan the Sadducees at these saiynges helde theyr peace not hauyng a worde to speake certayne Scrybes allowed the talke of Iesus because that concernyng this case the Pharyseis and the Scribes did consente in opinion agaynste the secte of the Sadducees Notwithstandyng lyke as the opinion of the Phariseis and Scrybes was in this behalfe righter then the opinion of the Sadducees so were their hertes more replete with mischiefe and vngraciousnesse For in suche a place dooeth there lesse parte of malice remayn where there resteth more of grosse ignorauÌ„ce and defaulte of learnyng Thus after that Iesus had in vayne beene tempted and proued of soondrye sectes of the Iewes for he had afore this tyme aunswered the Phariseis to their question concerning the greateste precepte of the law and not one of them al had had suche spede as he woulde in that yâ— he had attempted no man durst auenture any more to be buisie or to beginne with him in demaundyng of any questions ¶ And he saied vnto theim Howe saie they that Christe is Dauids soonne And Dauyd himselfe saieth in the booke of the Psalmes The Lorde saied vnto my Lord sitte thou on my right hande till I make thine enemies thy foote stoole Dauid therefore calleth hym Lorde and howe is he than his sonne Iesus therefore of his own mocion whan thei wer gathered together in a pâ—uÌ„pe did bid theim aunswere him who would to a question that he would demaunde not beeyng a question full of baites to take theim in trippes but a questioÌ„ that concerned their soule health He demauÌ„ded whose sonne the scripture dyd pronounce that Messias should be â–ª They beyng not ignoraunt that it had by prophecie bene foresaied that Messias should in tyme cummyng bee borne of the linage of Dauid made answere without any stoppes or staighes Dauids sonne To this Iesus said But Dauid being enspired with the holy ghoste speaketh of Messias after this manier in the Psalmes The Lord said vnto my Lord sitte thou on my righte hande vntil I make thyne enemies thy foote stoole Howe agreeth it that Dauid â–ª shoulde calle him Lorde whome he acknowelageth and taketh for his sonne For the sonne is inferiour to the father and more reason it wer that the soonne should in the waye of honour and reuerence call the father Lorde then contrarie wise This question coulde not one of theim all soile and for that presente Iesus thoughte it sufficiente as ye would saye by a misticall â—iedell to haue geuen theim a litle intimacion or inclyng of his nature of Godhed by the whiche nature of his Godhed he was superiour vnto all the Patriaâ—kes forasmuch as he was egual vnto God the father albeit euen after his humain nature also he excelled all creatures And they reputed the memorie of Dauid to bee holy and precious but hym whome Dauid acknowelaged bothe for his soonne and also for his Lorde hym they caste of not through ignoraunce of the lawe but of a iudgemente beyng blinded with peruerse and corrupte affeccions Than in the audience of al the people he saied vnto his disciples Beware of the Scribes whiche wil goe in long clothing and loue gretinges in the markettes and the highest seates in the Sinagogues and the chiefe roumes at feastes whiche deuoure wedowes houses feigning lâ—ng praiers thesame shall receiue great damnacion Forasmuche therfore as the malice of this generacion was past al hope of grace and not curable by any salues that could be it remained that the simple and vnlettred multitude of the people should haue good warning geuen them that they might not bee trained in and deceiued by coulouring and crafty conueighaunce of the others who whereas they were voyde of al religion or true deuocion yet dyd they countrefeicte the highest godlinesse possible hauyng iye to none other marke but only to theyr own glory and lucre and for that same onely cause murmouryng and pratyng all manier wayes possible agaynst the glory of God and agaynst the health of their neighboures For there be none more deadlye enemies of true godlinesse then suche as by
knew perfectly what should happen of these thinges which ye se now perfourmed in Iesus of Nazareth who doubtlesse was borne as touching his humanitie of Dauids kinred family Ferthermore sins that it is euidently knowen that Iesus in his lyfe tyme dyd affect no worldly kingdome and neuer sate vpon Dauids regal seate but was most spitefully dealed with al 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 restreigned 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 Of this thing we all beare witnes whom here ye see standing whiche haue traded our liues familiarly with him whiche haue heard him oftimes say that he shoulde bee both crucifyed accordyng to the 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 alonely 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 woundes finally he eate togither in coÌ„pany with vs to thintent that we might be wel assured to se the very same body there with vs that lay in his sepulchre ¶ Seâ—s nowe that he by the right hande of God is exalted and hath receyued of the father 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 eternall 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 nacions do semblably vnderstand And like as the prophecy of the resurreccion 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 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 who hath exalted to heauen Iesus the sonne of Dauid 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 ¶ 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 ghoâ—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 theÌ„ about three thousande soules This tale of Peters made the hearers thereof sore afrayed For they wer prime 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 delay he willeth them not to kyll beastes for sacrifice but declareth to the sorowfull 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
is called by that name And they made signes to his father howe he would haue him named Iohn is his name And immediatly was hys mouthe opened and his toungue also And he spake and praised god And al they that hearde the same layed them vp in theyr hertes c. And the hanâ—e of the Lorde was with him In the house of his seruaunte Dauid c. The teâ—te â–ª Whiche wer sens the world began c. And remeÌ„bre his holy couenaunt c. gene xxii That we deliuered oute of the handes of our enemies c. In such holines and righteousnesse as are accepted before God For remission of synnes Throughe the tender mercie of our god c. And in the shadowe of deathe â–ª c. And was in wildernes Untyll the daye came when he should shew himself vnto the Israelites there went oute a commaundemeÌ„t from Augustus the Emperour And this taryng was the first and executed whan Quirinus was Lieutenaunte in Syria c Because he was of the house and â—â—nage of Dauid c. And she brought forth her first begotteÌ„ sonne And layed hym in a maungier because there was no roume for them in the inne For vnto you is borne this daye in the citee of Dauid a saueour which is Christ the Lorde Praysyng God c. Glorye to god on high And peace on the yearth and to men good wyll The shepeherdes said one to another Let vs goe now eueÌ„ vnto Bethlem and see thyâ— thyng c And whan they had sene it c. And al they that hearde it c But Marie kept al those sayinges c. Gene. xvi v His name was called Iesus c. Math i And whan the tyme of theyr purificacion c They brought him to Hierusalem to preseÌ„t hym to the Lorde Exod. xiii a xxii d. Nume viii b. Leuit. xii a. Exod. xiii a. And the same man was iuste godly c. And the holy gost was in him c. And he came by inspiracioÌ„ into the teÌ„ple Than toke be hâ—m vp in his armes and sayed Lorde now leaâ—â—este thou thy seruaunte departe in peace For myne iyes haue seen thy saluacion c. A light to lighten the GeÌ„tiles c. And for a signe which is spoken against c. That the thoughtes of manye hertes may bee opened c. And there was a prophetisse one Anna. c. Whiche was of a greate age And she had liued with an houseband seuen yeres from her virginitie Whiche departed not froÌ„ the teÌ„ple c. And she came furth the same houre c. Psalm xix Into Galilee to theyr owne citie Nazareth And the child grewe c. And was filled with wisedome And whan he was twelue yeres olde they wente vp to Hierusalem The childe Iesus abode still in HierusaleÌ„ And whan they found him not they wente c. And it fortuned that after three dayes they founde him in the temple c. And al that hearde him were astouned at his vnderstanding and aunswers SoÌ„ne â–ª why hast thou thus delt with vs And he said vnto them howe is it that ye soughte me Luc. viii Math. xii Matt. iii. Wist ye not that I must goe aboute my fathers businesse And they vnderstoode not that saiyng whiche he spake vnto them But hys mother kept al these sayynges together in her herte And Iesus prospered in wisedome and age And in fauour with god man And he cam into all the costes about Iordan c. And he said to the people c. And begyn not to saye with youre selues wee haue Abraham to oure father God is able of these stones to ceise vy children vnto Abraham Nowe also is the are layed to the rotes of the trees Euery tree therfore c He that hathe twoo coates c. And he said vnto theim hurte ye no man I baptyse you with water But one stronger theÌ„ I shall cum after me c And the chaffe shall he burne Upon hym â–ª And a voice came from heauen Thou arte my beloued soÌ„ne in the do I delite And Iesus himself began to be of thirtie yeres of age So that he was supposed to be the sonne of Ioseph Which was the sonne of Heli. Returned from Iordan And was ledde by the spirite into wildernesse And in those daies did he eate nothyng And whan they were ended he afterwarde houngred Gen. xxv v If thou bee the soÌ„ne of God commauÌ„de this stone that it be bread It is wrytten Man shall not lyue by bread onely but by euerye woorde of God Deut. vii a And the deiuill toke hym into an high mountayne c. All this power will I geue the. c. If thou wilte fall downe before me c. Deu. vi c. x d. Thy Lorde God shalte thou wurship c. He shall geue his Aungels charge ouâ—e thee c. Psal. xxi c Thou shalt not tempte the Lorde thy God And as soone as al the temptation was ended the deiuill departed froÌ„ hym And Iesus returned by the power of the spirite into Galile And he tâ—uâ—he in theyr Synagoges And was commeÌ„ded of all men And stoode vppe for to reade And there was deliuered vnto hym the booke c. And when he had opened the booke c. And sate downe This daie is this scripture fulfilled in your eares And albate hiÌ„ witnesse and wondered at the gracious woordes whiche proceded out of his mouthe Whatsoeuer we haue heard doen in Capernaum c No prophet is accepted in his owne countraye And manye lepres weriÌ„ Israel in the tyme of Heliseus iiii Reg. v. But he departed through c. They were astouned at his doctrine For his preachyng was with power There was a maÌ„ which had an vnclene spirâ—â—e What hast thou so doe with vs thou Iesus of Nazareth And Iesus rebuked hiÌ„ And sayed holde thy peace cum out of hym And feare came vpon them all And the fame of him was sored abrode And immediatlye she arose and ministred vnto them And he layed hys handes on euery one of them And deiuilâ— also came out of many Whan the sunne was downe all they that had And kept hiÌ„ yâ— he shoulde not departe from them for therfore I am sent He stoode by the lake of Genezareth And he saw two dippes stand by the lanes syde And he sate downe and taughte the people oute of the shyp Neuerthelesse at thy commaundemente I will looce foorth the nette Whan Simon sawe this he fell downe at Iesus knees Lorde goe from me for I am a sinful manne And so was also Iames and Iohn c. And Iesus sayd vnto Simon feare not From hens foorth thou shalt catche men Beholde there was a man ful of leprosie c. Lorde yf thou wilt thou canste make me clene And he stretched furthe hys hande And he charged him that he shoulde tell no man Leut. xiii a And offre for thy clensing c. And gaue him selfe to prayer Whiche were come out of al the
of a peuishe wenche he caused his head to be striken of Howbeit the fauour of Pylate was more constant then so but yet in conclusyon he deliuered hym to be crucified And this was doen leste any that professeth the trueth of the ghospell should trust vpon any worldly ayde and succour Then the souldiers because they woulde the more take theyr pleasure on hym in puttyng hym to shame and villany called together the whole garison of theyr companions and in mâ—â—kage clothed him with a garment of purple as it had been with a kynges robe theÌ„ put they on his head a croune platted of thornes in the stede of a diademe and being thus disguised they began with one voice to salute hym saying Hayle kyng of the Iewes Furthermore they strake his head with a rede whiche they gaue him in his hande in the stede of a scepter dyd also spit vpon hym and bowyng theyr knees wurshypped him Iesus all this while helde his peace paciently yelded to al theyr dispitefull doynges transportyng vnto his owne persone that shame and villanye whiche was due vnto our offences because to aduaunce vs vnto his glorye ¶ And when they had mocked hym they toke the purple of him and put his owne clothes on him and led hym out to crucifie hym And they compelled one that passed by called Simon of Cyrene the father of AlexaÌ„der and Rufus which came out of the felde to beate his crosse And thei brought him to a place named Golgotha which is if a man interprete it the place of dead mens sculles And they gaue him to drinke wine mingled with Mirre but he receyued it not These thynges doen they toke of agayne the purple garment and put on his owne clothes to th eÌ„tent that carying his crosse amoÌ„g misdoers he might be discerned and knowen of euery body And this the malycious priestes caused to be done because they would the more aliâ—nate and withdraw all meÌ„nes mindes from hym As they were goyng to the place of execucion they met a certayne felow called Simon of Cyrene the father of AlexaÌ„der and Rufus cuÌ„myng from his ferme whome makyng refusall to beare Christes crosse the souldiers notwithstandyng he was a ryche man and of theyr acquaintaunce did of a souldiourly malapertnes compell maugre on his head to beare it not because to fauour or ease Iesus but for the spedier finishyng of the execucion Some men necessitie constrayneth to embrace the crosse of Iesu But this is a blessed necessitie that driueth a man to saluacion The apostles enforce no maÌ„ to go to Christ but the souldiers vsed compulsion Howbeit the violence of these naughtie packes hath bene many a mannes saluacion They broughte hym into a place slaunderous and reprocheful by reason that suche as trespaced the lawe there suffred execucion called in the Syrian tong Golgotha in Latine Caluaria the whiche word implieth in Englishe a place of dead meÌ„s sculles There gaue they him wine mingled with myrre to drinke For wyne is customablie geuen to men when they be a passyng Howbeit that wyne for so much as it was corrupted with the bitternes of the Iewes Iesus receyued not whan it was offered hym For a lytle before he dranke with his disciples and would not drynke agayne of the fruite of the vine tyll he should drinke it newe in the kyngdome of God He hated the bitter wyne whiche the vyne of the Iewyshe synagoge brought hym furth that was becum bitter vnto her lorde and tiller and in stede of ripe grapes yelded the fruite of the wilde vine He hated the vine of wycked persons and thirsted for another kynde of wyne That was the newe wyne of the spirite of the Gospell the whiche spirite after his ascending vp into heauen he moste plenteously powred vpon his disciples And when they had crucified hym they parted his garmentes casting lottes vpon them what euery man shoulde take and it was about the thyrde houre And they crucified hym And the title of his cause was writteÌ„ the kyng of the Iewes And they crucified with hym two theues the one on the right haÌ„d and the other on his left And the scripture was fulfilled whiche sayth he was counted among the wicked When Iesu was lifted vp on the crosse those that crucified him parted his clothes among theÌ„ and for his coate whiche was wrought in suche wyse that it could not be deuided they caste lottes whose fortune it shoulde be to haue the whole Nowe considre the pouertie of Iesus who hadde nothyng left him in yearth He hangeth in the middes betwene heaueÌ„ and yearth So must he bee naked so must he be lyghted of all burthens so must he be high that wyll encountre with the enemy of maÌ„nes saluacion When Dauid should fyght with Goliad he caste awaye al the armour and weapoÌ„ of Saule whiâ—he dyd rather burthen hym then do hym any stede It was the thyrde houre of the daye when they nayled hym on the crosse There was set vpon the crosse the tytle of the cause wherfore he suffered which was this The king of the Iewes written in thre languages that is to saye in Hebrue Greke and Latine And with hym they crucified two theues in suche wise that one of them hong on his right syde and the other on his lefte on eyther syde enuironing hym hangyng in the middes And this was doen by the procurement of the wicked priestes because to make his name shamefull The prophete Esai prophecied it should so be saying He was reckened among the vniust and wicked And they that went by â—ayled on hym waggyng theyr heades and saying A wretche thou that destroyest the temple and buyldest it in three dayes saue thy selfe come downe from the crosse Lykewyse also mocked hym the high priestes among themselues with the Scribes and sayed He saued other men himselfe he cannot saue Let Christe the kyng of Israel descende now from the crosse that we may see and belâ—ue And they that were crucified with hym checked hym also Neyther could the malicious bishops and Scribes yet be satisfied with these so great euyls and manyfold displeasures For fyrst the Iewes passing by the crosse rayled on hym as he hong theron and as it were vpbraydyng hym now ouercum sayde vnto hym in derision and mockage waggyng their heades withall A wretche thou that destroyest Gods temple and buildeste it agayne within three dayes Nowe shewe what thou canste doe Put furthe this might and power wherupon thou braggest saue thyselfe if thou be able and cum down from the crosse Neyther dyd the hyghe byshops or priestes vse any gentler language vnto hym who with the Scribes skorned hym among themselues saying He hath saued other but himselfe he is not able to saue He hath made his vaunt how he was Christe he bragged that he was the kyng of Israell If his promises be true let vs see hym â—owe cum downe from the crosse then will we beleue oâ—n hym The priestes entended by these
is the goodnes of God and with all kyndes of praisynges to bee magnifyed who whereas â—e is the God of all peoples yet his pleasure was to be of a speciall purpose called the God of Israell not as though he wer not the Lord of al other nacions also but because it hath pleased hym that the people of Israel shal be a figure of that heauenly people whiche by renouncyng and despising the yearthlye thynges of thys worlde dooe laboure to atteyne and to come vnto that eternal citie of Hierusalem where God is wurshipped with thinges inuisible Of al such what countrey soeuer they lyue in and out of what nacion soeuer they bee borne is God to be praysed who after so long processe of time hath at laste vouchsalued in suche sorte as hath not been sene afore to visite hys people being now in great agonye and almoste â—lene tyred with the tedyousnes of most careful and long continued bondage and beyng euen now at the veray poynt of vtter despaire Agaynst the whiche people Sathan synne and the worlde had so mightilye preuailled that no maner hope did now remaine neyther in the phariseis nor in the philosophiers nor yet in the ceremonies of Moses lawe He hathe nowe caste hys iye lyke a mercifull lord vpon hys sayd people and hath freelye redemed them from al these euils And hath reised vp an horne of saluacion vnto vs in the house of his seruaunte Dauid A myghty tiraÌ„ne it was whiche hauyng a trayne of an houge coumpaigny of souldiers to garde him did ruffle and playe the king ouer al sortes of men out of whose clawes it was not possible by any power of manne to recouer the deliueraunce of the Israelites Onelye god beeyng of more puissaunce then our ghostely enemy gaue strength vnto theÌ„ that wer weake sending a capitayn most victorious who through the puissaunce of his godlye mightinesse shoulde ouerthrowe the power strength of his aduersaries and by ouercumming deathe should frely through feith geue vnto al persoÌ„s euerlasting saluacion And thys sure waraÌ„t fortres of saluacioÌ„ he hath reised vp for vs in the house and generacioÌ„ of Dauid who truly serued and wurshipped him vnto the which Dauid he had afore made sure promisse that from his sede should this benefite assuredly come vnto all suche persones as after the spirite deserue to bee the chyldren of Dauid not growyng out of kynde nor sweruing from the tendre loue that their said father Dauid had towardes god Dauid valiauntly luckely foughte against forein nacions and agaynst the enemies of the people of Israel And seÌ„blablye vnder this our captayne must we fight agaynst enemies muche more pernicious and hurteful that is to were against such enemies as destruie and â—leagh mennes soules Sathan with hys armie of wieked spirites And such enemyes be also the corrupt affeccions and naughty desyres of the mynde prouokyng and busilye stieryng men to suche thynges as are odious and hatefull afore god Suche enemies also are those persones whatsoeuer they be which haue more loue and desyre to the thynges of this worlde then to such thynges as are godlye by whyche persones as by his instrumentes and tooles the deuill putteth hys strength in vre ¶ Euen as he promised by the mouthe of his holy prophetes whiche were sens the world began That we should be saued from our enemyes and from the hande of al that hate vs. Neyther dooe these thinges by chaunce or at al auentures come thus to passe but the thyng that god doeth nowe perfourme thesame had he many a longe yere sens promysed by the mouthes of al the prophetes whom he had endewed with his spirit as many as haue prophecied sens the first creacioÌ„ of the world For he had made promise that by a captain of might puissauÌ„ce which should one day be sent we should be saued from our enemyes and should be deliuered oute of the handes of them all whiche did beare vs suche extreme malice that they did continually wrastle and laboure to drawe vs vnto deathe euerlasting That he would deale mercifully with our fathers and remember his holy couenauÌ„te And that he woulde perfourme the othe whiche he swore to our father Abraham for to geue vs that we deliuered out of the handes of our enemyes myghte serue hym withoute feare in suche holines and ryghteousnes as are accepted before him all the dayes of our lyfe And yet was not thys of the meryte or deseruyng of vs that are nowe at these preseÌ„t dates liuiÌ„g to whoÌ„ god hath perfourmed this same so hygh a benefite nor yet of the deseruing of oure fathers to whoÌ„ he had afore promised thesame thing which he hath now doen vnto vs â–ª But thus hath it pleased his gracious goodnesse bounteously to geue this so greate a thyng vnto vs not deseruyng thesame Thus hath it also semed good vnto his ryghteousnesse at suche time as best pleased hymself to perfourme the thyng that he had promised to th entent he might thereby of all creatures bee perceyued to bee not onely mercifull and beneficiall but also true and iuste in kepyng hys promisse For besides his earnest promisse he did also make a plain bargain and couenaunt with our fathers For beeyng delited with â—he woondrefull affiaunce and truste of oure chyefe father Abraham towarde hym whiche was soe greate that bearyng hymselfe bolde vpon goddes promysse he made no manner bones ne stickyng but wente in hande to offer vp his onely sonne Isaac in sacrifyce he swore by hys owne selfe to the same Abraham saiyng in this wise I make an othe and do sweare by my veray own self because thou hast dooen thys same thing and for the respecte of me and my commaundement hast not spared thine onely begotten sonne I shall blisse thee and I shall multiplye thy posteritie and issue as the sterres of the skye and as the sandes that are liyng on the sea shores Thy sede shall possesse the gates of theyr enemies through the name of thee shall all naâ—ions on the yearth be blissed because thou hast bene obedient vnto my voice For in verai dede this is the true posteritie and the right sede of Abraham whiche is obedient vnto God not by the ceremonies of the lawe but by the obedience of beleuing in God who by the meane of the ghospell dooethe speake vnto the world And vnto such of vs is geuen the promysed victory ouer our enemies as being deliuered from the tiranny of sinne deliuered from all errours deliuered from the yoke of the deuill haue the grace and happe to renounce our former naughty liuyng to the ende that from hensfoorth beyng out of all care and feare vnder the wyng and safegarde of our captayn we may nowe serue no mo maisters but hym alone to whome onely we are bounden debtours for al the goodnesse that euer we haue where in tymes past we had bene bondeseruauntes to ambicion which is the desire of worldelye honoure pompe
wer vanquished in their accion by piththy reasons There was nothing here spoken by him of god but godlye nothing of Moses but honorably of the lawe nothyng but accordyng to the meaning therof of the temple nothynge contumelyously And yet their hartes for anger were a breakyng in sundre and thei grinded their teethe togither lyke woode men and frantyke So loth were they to see their owne glorie dimynished and his glorye published and praysed whose glorye alone god woulde haue openly declared to all men If he hadde praysed Moyses or Abraham they woulde haue forborne hym but now that Iesus should be alyue that he should stande on the ryght hande of god lyke as Dauid prophecied that coulde not they abide But as they had be al stryken than or turned into a fury or madnes thei stopped their eares againste so holsome doctrine and communicacion and ran al at once vpon Steuen violently with outragious cries And as though he had ben thā conuict and condemned for blasphemie they cast hym oute of the citie expressyng in this one poynte alone Moyses lawe and there they stoned hym And the witnesses as though they had gotten the vpperhande of hym whose dewtye was after Moyses lawe to cast the first stone to thintente they myght the redier be to that cruel murther layed downe their garmētes at a young mans feete called Saule who than of ignoraunce and loue towarde hys countrey law fauoured the wicked parte Soone vpō this they began to stone Steuen who neither contended againe neither spake woordes to thē of any reproche but made to him whome he had seen his inuocacion and sayde Lorde Iesu take to the my soule Therby mayst thou know him to be Iesus disciple For in lyke maner sayed he vpon the crosse father I commend my spirite into thy handes After this whyle the stones flygh on euery syde and he was kneling vpon the grounde he cried out aloude with an highe voyce and an inwarde great affeccion of mynde and sayed lorde laye not this vnto their charge for they know not what they do how playnly doth the seruaunt expresse his mayster This was the laste woorde before his deathe after the whiche he departed this lyfe as it were with a sounde slepe in the lorde in whome whosoeuer dyeth doth not dye in very dede but falleth into a slepe and shall agayne after he hath taken his pleasaunt test awake to lyfe euerlasting It besemeth as many as be trewe christians to dye in suche a mynde And so Steuen ryghte well agreyng to his name deserued first of all the crowne of martyrdome and offered vp to the Lorde the first fruytes of sacrifice that were seamely for the gospell The .viii. Chapter Saule consented vnto his death And at that tyme there was a great persecuciō against the congregacion whiche was at Ierusalem And they wer all scattered abrode throwout the regions of Iewry and Samaria But deuout persons dressed Steuen and made greate lamentacion ouer hym As for Saul he made hauocke of the congregacion entred into euery house drewe out both men and women thrust theim into prison Therfore they that were scattered abrode went euerye where preachyng the woorde of God SOme there were emong that multitude whiche were not than perswaded that Iesus was the sonne of God and so by meane of suche ignoraunce their offence was the lesse thoughe it excused them not of murther forasmuche as they beyng so blinded of their owne inordinate desyres had leauer auenge then learne the trueth Yet of all other none were lesse to be holden excused than the byshoppes scribes and phariseis Sum agayne there were whiche of very ignoraunce not of any malice beleued that it was a pleasant sacrifice to god to dispatche the worlde of them whiche went aboute to subuert the lawe that god had left to man Albeit charitie of the gospell excuseth yea those thinges whiche cannot be with man excused Amongest those that of plaine ignoraunce did amysse and of no maliciouse mynde Saule was accompted one who was borne in the Isle Tarsus a young man fauoryng Moyses lawe excedyngly whiche afterwarde became of a rauenynge woulfe a meke lambe of a cruel persecutor of Christes gospell and egre defender of the lybertye therof But stones verely cast he none that tyme at Steuen but was assentyng to them that had condemned and stoned hym and for this purpose kepte he their garmentes that he myghte be accounted one amongest the rest of them that stoned him And yet were not the malyciouse Iewes quieted in their mindes with the murther of this one person but a wonderful great persecution begūne sone after to ryse against the church of Christ whiche than was at Hierusalem in somuche as all they were scatered into sondry coastes of Iudea and Samaria sauyng the twelue apostles whiche were more constante in mynde and stedfast than other were neyther coulde the maliciouse Iewes ought do agaynst them no more coulde they agaynst the other but vpon Iesus the lordes sufferaunce The lorde had permytted them in tyme of persecucion to flye from citie to citie And this theyr fliyng proceded not so muche of anye feare the disciples were in as it came of the wil and ordinaunce of god that of their teachinges as it were of seedes cast in many places abrode a plentifull haruest myght the soner cum forth in Christes religion The twelue apostles and no moo like faithfull shepherdes shranke not awaye for all the great storme but abode styll by it at Hierusalē But sum well dysposed persones because they perceiued Steuen vnworthely oppressed by subornate witnesse caused the dead body to be buried Of suche a godly loue or affecciō was Ioseph moued and Nycodemus to prouide dyligently for the lorde Iesus funeralles but Steuens death was celebrate after the Iewishe facion or maner with weapynge and wailynge of good men For Christen people taketh the death of suche that dye for Christes glory to their great Ioye and comforte and as it were for the victorie of goddes enemyes and yf there be any teares shedde it is not for his sake that is dead but eyther for suche manquellers that purchaseth them selues helle either els for Christes flocke beyng destitute of a necessary shepherd In these daies Saul whiche had before declared at the stoning of Steuē sum tryal of his zeale began of a great displeasure that he had conceyued against the Christiās lyke an hungry woulfe that teareth in peces scattereth abrode a flocke of shepe euē so to wast goddes congregacion pursuynge them that fledde searching them oute that lay hid walkynge about to euery house and wher he thought any to be of Christes professiō furiously there russhed he in haling men and lykewyse women into prison more cruell the trueth to say then were the priestes Scribes of the which none at al put womē to any trouble or busines This did that yong man of a good zeale but of a noughty iudgemēt And