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 NEW TESTAMENT 
 
 LORD AND SAVIOUR 
 
 JESUS CHRIST: 
 
 PUBLISHED IN 1526. 
 
 BEING THE FIRST TRANSLATION 
 
 FROM THE GREEK INTO ENGLISH, 
 
 BY THAT EMINENT SCHOLAR AND MARTYR, 
 
 WILLIAM TYNDALE. 
 
 REPRINTED VERBATIM : 
 
 WITH A MEMOIR OF HIS LIFE AND WRITINGS, 
 BY GEORGE OFFOR. 
 
 TOGETHER WITH THE PROCEEDINGS AND CORRESPONDENCE OF HENRY VIII., 
 SIR T. MORE, AND LORD CROMWELL. 
 
 LONDON: 
 SAMUEL BAGSTER, 15, PATERNOSTER ROW: 
 
 AT THE WAREHOUSE FOR BIBLES, NEW TESTAMENTS, PRAYER BOOKS, PSALTERS, AND 
 CONCORDANCES, IN ANCIENT AND MODERN LANGUAGES. 
 
 riuXXai nfii Oi'tiToif r\c<)TTui, nia i'A9avaToiaiv. — MultsB terricolis lingiisD, ccelestibiis una. 
 MDCCCXXXVI.
 
 LONDON : 
 
 STEVENS AND PARDON, PRINTERS, 
 
 3", Hell Yar;!, Temple Bar.
 
 
 ADVERTISEMENT. 
 
 Rich as the literature of this country is in biography, the 
 memory of Tyndale has hitherto been singularly neglected : 
 In vain we search in abbeys or cathedrals, among the monuments 
 of departed worth, for any memorial of the martyred Tyndale. 
 Yet to him are we indebted for the first translation of the 
 New Testament into our vernacular tongue ; and his labours laid 
 the basis of that authorised version, which has exerted so powerful 
 and hallowed an influence upon the British nation, and upon 
 Enghsh literature, and even upon the forms of the language itself. 
 His life forms an important era in our national religious history ; 
 and as long as the English tongue is spoken his memory will be 
 imperishable. 
 
 The present sketch of the life of this great man, is chiefly 
 compiled from materials in the writer's possession, which he 
 has been gradually accumulating for many years, with a 
 view to the preparation of a bibliographical history of our 
 religious literature, previous to the introduction and general 
 circulation of the English Scriptures, including an account of 
 the first printed versions in their successive editions. Should 
 this essay be favourably received, it will afford encouragement 
 to the writer to prosecute* his researches, and to collect such 
 further materials as may be still extant in Flanders and Ger- 
 many, for a complete memoir of Tyndale and his illustrious 
 colleagues. 
 
 To 
 
 If nQQ'7
 
 iv ^llibfitisifmcnt. 
 
 To His Grace the Archbishop of Canterbury, to the Lord 
 Bishop of London, to the Lord Bishop of Llandaff, Dean of 
 St. Paul's, and the Geutleineii of the Cliapter, the writer begs 
 leave to express his deep sense of grateful obligation for the 
 very kind manner in which they opened to his researches the 
 libraries of Lambeth Palace, and St. Paul's Cathedral, and the 
 archives of Canterbury and London. He is greatly indebted 
 also to the polite and friendly communications afforded by the 
 Rev. R. H. Bariiam, of St. Paul's, and to two descendants from 
 the illustrious martyr, the Rev. J. G. Tyndale, rector of Holton, 
 Oxfordshire, and J. Roberts, Esq., Temple, to whom he re- 
 turns his warmest thanks. 
 
 Not only the warmest thanks of the publisher of this volume, 
 but those of the religious public, are due to the Trustees of the 
 Baptist College at Bristol for the liberality and readiness 
 with which they granted the loan of the unique and precious 
 copy of Tyndale's New Testament, of w'hich the present edition 
 is an exact reprint, except that the Roman letter has been 
 employed with a view to render it more generally useful. The 
 wood-cuts and ornamental letters have been carefully copied from 
 the original volume. 
 
 Should this re-publication of a work so interesting to the 
 biblical scholar, and so highly deserving, from its intrinsic value, 
 of a place in every library, meet with the success which is con- 
 fidently anticipated, it will be followed with a reprint of the first 
 English version of the entire Bible, by Bishop Coverdale,* to 
 whom, next to Tyndale, England is under the deepest obligations 
 for her most precious treasure — the words of God in the language 
 of the people. 
 
 • This reprint will be from a copy lent for the purpose to the Publisher by the 
 illustrious and gracious I'riuce His Royal Highness the Duke of Sussex, and 
 subscribers' names may be enrolled at every respectable Bookseller's as well as at 
 Mr. Baoster's, Paternoster Row.
 
 MEMOIR 
 
 WILLIAM TYNDALE, 
 
 WHO 
 FIRST PRINTED THE NEW TESTAMENT IN ENGLISH, 1525 
 
 AND 
 
 WAS MARTYRED AT VILVOORD, NEAR BRUSSELS, 
 SEPTEMBER, i53fi. 
 
 [B]
 
 AKIR{il®l^flAL ©[lAKQIM©^ 
 
 ©^[^©[t^ ©[1 TY[I^[D)^[L[ 
 
 PEDIGREE OF WILLIAM TYNDALE THE MARTYR AS PRESERVED BY ONE BRANCH 
 OP THE FAMILY, COMMUNICATED BY J. ROBERTS, ESQ. 
 
 Hugh, Baron de Tyndale, of Langley Castle, 
 Northumberland, escaped from the field of battle 
 when the Yorkists were overcome by the Lan- 
 castrians ; lost his title and estate ; he took refuge 
 in Gloucestershire, under the assumed name of 
 Hutchins. 
 
 , — Alicia, daughter and sole heiress 
 of Hunt, of Hunt's Court at Nib- 
 ley, in Gloucestershire. 
 
 John Tyndale, otherwise called Hutchins, of Hunt'i 
 Court at Nibley, Gloucestershire. 
 
 rnda 
 
 John Tyndale, otherwise William Tyndale, otherwise Thomas Tyndale, whose 
 Hutchins", an eminent mer- Hutchins, strangled and descendant, Lydia TjTidale, 
 chantof London, persecuted burnt at Vilvoorde, near married the celebrated 
 by Bishop Stokesly. Brussels, September, 1536. Quaker, honest John Ro- 
 
 berts, of Lower Siddington, 
 near Cirencester.
 
 MEMOIR 
 
 OF 
 
 WILLIAM TYNDALE, 
 
 Though I am okU', clothed In barbarous wede 
 
 Nothynge garnysshed with gaye eloquency. 
 
 Vet I tell the trouth, yf ye lyst to take hede 
 
 Agaynsttheyr frowarde, furious frenesy 
 
 Which recken it for a great heresy. 
 
 And vnto laye people greuous outrage, 
 
 To hauegoddes worde in their natyfe langage." 
 
 Tyndale's CoMPENDiors Olde Treatise. 
 
 CHAPTER I. 
 
 ERA IN WHICH HE LIVED DESCENT — BIRTH EDUCATION ORDINA- 
 TION TAKES THE VOWS AT GREENWICH TRANSLATES PORTIONS OF 
 
 THE NEW TESTAMENT. 
 
 1 HERE is no period of British history more deeply interesting 
 than the reign of Henry the Eighth. Nor is there any historical 
 event upon record, calculated to excite our feelings so intensely 
 as the first publication of the Sacred Scriptures in the English 
 language ; which took place during that extraordinary era. 
 
 Portions of the holy oracles in manuscript, veiled with glosses, 
 had been permitted by the Romish Church to be read in English ; 
 but this was under restrictions which nearly amounted to a pro- 
 hibition, except to a favoured few of the nobility and clergy ; so 
 
 b2
 
 4 fHfmotr of 
 
 that, instead of a free and honest circulation of divine truth, hke 
 the water of hfe, flowing to invigorate the virtues, and ameliorate 
 the sorrows of the people, such selections, glossed and limited, 
 produced a niggard stream, and that basely polluted. 
 
 The struggle to throw off the unholy domination of the 
 Romish church over conscience, w^hich commenced with the 
 origin of papal usurpation, had, in later years, become strong 
 and determined. The language of Milton, when alluding to 
 this epoch, is peculiarly impressive : " When I recall to mind, 
 at last, after so many dark ages, wherein the huge overshadow- 
 ing train of error had almost swept all the stars out of the firma- 
 ment of the church ; how the bright and blissful Reformation, by 
 divine power, struck through the black and settled night of 
 ignorance and anti-christian tyranny ; methinks a sovereign and 
 reviving joy must needs rush into the bosom of him who reads 
 or hears, and the sweet odour of the returning Gospel, imbathe 
 his soul with the fragrancy of heaven. Then was the sacred 
 Bible sought out of the dusty corners, where profane falsehood 
 and neglect had thrown it ; the schools opened ; divine and 
 human learning raked out of the embers of forgotten tongues ; 
 the princes and cities trooping apace to the new erected banner 
 of salvation ; the martyrs with the unresistible might of weak- 
 ness, shaking the powers of darkness, and scorning the fiery 
 rage of the old red dragon."* The overbearing pride and pomp 
 of the prelates, and the open debaucheries of the monks, 
 hastened their downfall. So notorious was this, that when Tyn- 
 dale pressed upon Sir Thomas More the wretched immorality of 
 the Pope and clergy, while it excited his anger, the only reply 
 he made was : " Our mater is not of the lyuynge but of the 
 doctryne."t In addition to the influence of this profaneness 
 upon public opinion, the seed sown by Richard of Hampole,! 
 
 • On the Reformation in England, B. I. 
 
 + Confutacyon of Tyndale, Vol. II. p. 364. 
 
 1 1 possess abeautiful English manuscript on vellum of Hampole's translation of the 
 Epistles and Gospels, with a comment; and although it abounds with scholastic 
 sophistries and " old wives' fables," it exhibits occasionally some bright rays of 
 Gospel lii,'ht.
 
 amilliam CjjntJalf. 5 
 
 and Wickliffe, in their attempts to circulate scriptural knowledge, 
 was secretly producing a rich harvest, and the effects extended 
 to every class of society. 
 
 In vain were promulgated canons, acts, and proclamations, to 
 limit or stay the progress of inquiries after present happiness 
 and that all important object, future felicity. Absurd and des- 
 potic laws to chain the mind and enslave the conscience, 
 although accompanied with an awful train of terrors, tortures, 
 and death, appeared to excite, instead of repressing, the spirit of 
 free and serious inquiry. 
 
 Conscience, pressing upon the mind a solemn sense of per- 
 sonal obligation to answer for our faith and conduct, how feebly 
 soever enlightened, can never be extinguished by human power. 
 The burning of a martyr, known to have been a good and a 
 godly man, excited among the spectators of those horrors, the 
 inquiry, Can Christianity sanction such cruelties ? while the 
 avidity with which the translations of the New Testament were 
 destroyed, led the populace to believe that the Church of Rome 
 was opposed to the Gospel, and was endeavouring to conceal 
 those sacred truths in a language known only to some of the pre- 
 lates and monks. They were sufficiently enlightened to see that 
 the influence of the moral and spiritual sun was obscured from 
 them, instead of shining forth in its splendour, equally to guide 
 and comfort man, whether the inhabitant of a palace, of a 
 cloister, or of a cottage. 
 
 A general discontent prevailed in England against a pompous 
 cardinal and a corrupt clergy, when Luther, supported by some 
 of the German princes, boldly threw off" his allegiance to the 
 Pope ; and, by the publication of the Bible in German, laid the 
 basis of that immortal structure, the Protestant Reformation. 
 The cause of truth spread with rapidity. In January, 1525, 
 the aged Le Fevre printed the New Testament in French. And, 
 about the same time, William Tyndale, a man whose memory will 
 ever be dear to the British Christian, prepared to publish a 
 translation of the Sacred Scriptures in his vernacular language, 
 an object which had occupied his mind with intense anxiety for 
 many years.
 
 6 fiUfmoii- of 
 
 'riiis uposiolic man was descended of an ancient and honour- 
 able family, who for several centuries were settled on the banks 
 of the Tyne, in Northumberland, His ancestors were the Barons 
 de Tynedalo, whose seat was Langley Castle, a small but strong 
 fortress, the ruins of which have resisted the ravages of time : 
 they are beautifully situated on a rising gronnd in Tyndale.* 
 
 During those intestine commotions which desolated this 
 country, the wars between the rival houses of York and Lan- 
 caster, Hugh Baron de Tyndale joined the weaker party, and 
 escaping from the field of battle, fled for refuge into Gloucester- 
 shire, under the assumed name of Hytchins. Thus stripped of 
 his honours, possessions, and even of his name : the distressed 
 fugitive could not have conceived that these troubles would lead 
 him to an alliance, the issue of which was destined to im- 
 mortalize the name that he had concealed, and engrave it upon 
 our memories as one of the most illustrious of all the noble 
 names which have so richly adorned our nation. The concealed 
 
 Baron married Alicia, daughter and sole heiress of ■ Hunt, 
 
 Esq., of Hunt's Court, Nibley, Gloucestershire. This property 
 descended to John Tyndale, alias Hytchins, his son and heir ;t 
 who had three sons ; John who became a distinguished merchant 
 in London, Thomas,]: and William, the subject of this memoir. 
 Several branches of the family were honoured with knighthood : 
 Sir John Tyndale attended at the coronation of Queen Ann 
 Boleyn, as a Knight of the Bath. 
 
 • Thomas Tyndale, writing to his cousin, February 3, 1663, gives this account of 
 his family : — " I have heretofore heard that the first of your familie came out of the 
 north, in the times of the wars between the houses of York and Lancaster, at what 
 time many of good sort (their side going down) did fly for refuge and succor where 
 they could find it. That it was your predecessor his fortune to come into Glocester- 
 shire, changing his name to that of Huchins, and that afterwards he married there, 
 and so having children, he did before his death declare his right name, and from 
 whence, and upon what subject he came thither, and so taking his own name, did 
 leave it unto his children." — Rudder's Gloucestershire, p. 757. 
 
 + MSS. and Pedigree in possession of J. Roberts, Esq., Temple. See an extract 
 placed before p. 1 of this Memoir.— Rudder's Gloucestershire, p. 7.57. 
 
 1 One of his descendants, Lydia, married John Roberts, of Siddington near 
 Cirencester in 1646 ; a man of distinguished piety, and the head, in those parts, of the 
 Quakers, who, with his son, suffered severe persecution for his conscientious adhe- 
 rence to those religious principles. An interesting memoir of this is published by the 
 Society of Friends.
 
 OTilliam CuntJalc. 7 
 
 William Tyudale was bom at Hunt's Court,* about the year 
 1477. At a very early age, he became a diligent student in the 
 University of" Oxford, having been instructed from a child in 
 grammar, logic, and philosophy :t he continued there until his 
 proficiency in the Greek and Latin languages enabled him to 
 read the New Testament to his fellow students in St. Mary 
 Magdalen Hall, and to those of Magdalen College. t 
 
 Oxford was, at this time, the most celebrated seat of learning 
 in the world. Erasmus, who was a student in St. Mary's, thus 
 writes to a friend in Italy : — " Here I have met with humanity, 
 politeness, learning not trite and superficial, but deep, accurate, 
 true old Greek and Latin learning, and withal so much of it, 
 that, but for mere curiosity, I have no occasion to visit Italy : in 
 Grocyn I admire an universal compass of learning; Linacre's 
 acuteness, depth, and accuracy are not to be exceeded." Here 
 Tyndale took his degrees, upon which, by indefatigable study, he 
 acquired and laid a sohd foundation — that profound knowledge 
 of the learned languages, which so highly distinguished and so 
 eminently qualified him for his important biblical translation. The 
 honour of preparing this singularly gifted man for his great work 
 was not limited to Oxford. Dissatisfied with his attainments in 
 literature, he entered as a student in the University of Cambridge, 
 and became there " well ripened in God's word." His memory 
 sheds an equal lustre on both those ancient seats of learning, in 
 the latter of which, it is said, that he also took a degree. It was 
 here he formed a friendship, uninterrupted until death, with John 
 Frith, a student much younger than himself, but of extraordinary 
 attainments and deep piety, a determined reformer, and in man- 
 ners most amiable and unassuming. Both were alike eminent for 
 an unspotted life and virtuous disposition. The ordination of 
 William Tyndale took place at the conventual church of the priory 
 of St. Bartholomew in Smithfield, on the eleventh day of March, 
 1502, by Thomas, suffragan Bishop of Pavaden, by authority of 
 William Warham, Bishop of London, and was ordained priest to 
 
 * Atkin's Gloucestershire, p. 304. 
 
 T Wood's " Athense Oxon." 
 
 t The painting from which the portrait is engraved, is preserved in Magdalen Hall.
 
 8 ftlfinoii* of 
 
 the nunnery of Lambley, in the diocese of Carlisle. He took the 
 vows, and became a friar in the monastery at Greenwich in 1508. 
 
 We arc indebted to the Rev. R. H. Barham, of St. Paul's, for 
 the discovery of a memorandum in Latin, peculiarly interesting 
 in tracini^ the history of Tyndale. It is on the title-page of the 
 " Sermones de Herolt," a small folio, printed in the year 1495, in 
 the Cathedral Library : " Charitably pray for the soul of John 
 Tyndale, who gave this book to the monastery of Greenwich of 
 the observance of the minor brothers, on the day that brother 
 William, his son, made his profession, in the year 1508." 
 
 This accounts for an observation in the preface to his " Para- 
 ble of the Wicked Mammon, May, 1528:" " A year before came 
 one Jerome a brother of Greenwich also, through Worms to 
 Argentine, saying that he intended to get his living wuth his 
 hands, and to live no longer idly, and of the sweat and labour 
 of those captives which they had taught not to believe in Christ, 
 but in cut shoes and russet coats." 
 
 For some years previous to his taking the vows, Tyndale had 
 not only read the holy oracles to his fellow students, but had 
 commenced that work which appears to have been throughout 
 his life an object of the most anxious solicitude, by translating 
 portions of the New Testament into English. The original 
 autograph of these translations,* now in my possession, is in 
 quarto, the margins ornamented with borders, and every portion 
 accompanied with an appropriate drawing in imitation of some 
 ancient missal. In many places he has written his initials W. T., 
 and on two of the ornamental pillars he has placed the date : on 
 the capital of one is inscribed "Time Trieth, 1502;" and 
 on anotlier, simply the date, " 1502." The version in this selec- 
 tion of Scriptures nearly agrees with his first printed edition. It 
 is a striking proof of his early proficiency, his extraordinary 
 knowledge of the Greek language, and his extreme care and 
 indefatigable research, that many whole paragraphs agree ex- 
 actly with the translation now in use. Notwithstanding his 
 amiable temper, he had become even then an object of persecu- 
 
 * This valuable MS. came into my hands from the library of that eminent antiquary, 
 the Rev. H. White, of Lichfield Cathedral.
 
 ©ailltam CyutJalc. 9 
 
 tion. He has interwoven this prayer in one of his drawings, 
 cherubs holding the scroll on which it is written : " Defend 
 ME, O Loud, from all them that iiait me. W. T." 
 
 The first of these sections is here copied literally, to show his 
 singular proficiency as a translator, twenty-three years prior to his 
 venturing to publish the New Testament. It is the latter part of 
 the seventh chapter of Luke. " And one of the Pharises desired 
 him that he wolde eate withe him. And he wente into the Pharises 
 house ; and sat downe to meate. And beholde a woman in that 
 cytie (whiche was a sinner) as sone as she knewe that Jesus sat at 
 meate in the Pharases house, she brought an alblaster boxe of 
 oyntment, and stoode at his fete behynde hym wepynge: and 
 began to wasshe liis fete withe teares, and dyd wype them withe 
 the heeres of her heade: an kissed his fete, and anoynted them 
 withe the oyntment. When the Pharise whiche had bydden him, 
 sawe, he spake within himselfe, saynge, yf this man were a pro- 
 phet, he wolde surely knowe who, and what maner of woman this 
 is that touched him; for she is a sinner. And Jesus answered, an 
 saide vnto him : Simon, I haue somwhat to saye vnto the. And he 
 saide. Master, say on. There was a certene lender, whiche had 
 two debters, the one oughte fyue hundreth pence, and the other 
 fiftye. When they had nothynge to pay, he forgauethem bothe. 
 Tell me therfore ; whiche of them will loue him moste : Simon 
 answered and sayde, I suppose that he to whom he forgaue moste : 
 And he saide vnto him : Thou haiste truly iudged. And he turned 
 to the woman, and sayde vnto Symon. Seest thou this woman : I 
 entred in to thyne house, thou gauest me no water for my fete, but 
 she hath wasshed my fete withe teares, and wyped them with the 
 heares of her heade. Thou gauiste me no kysse : but she sence y^ 
 tyme I cam in, haith not ceaced to kysse my fete. Myne heade 
 with oyle, thou diddest not anoynte : but she hathe anoynted my 
 fete with oyntment : Wherfore I say vnto the : many sinnes ar 
 forgyuen her, for she loued much. To whom lesse is forgiuen, the 
 same dothe less loue. And he said vnto her, thy synnes ar for 
 gyuen the : And they that sat at meate with hym be gan to say with 
 in them selues, who ys this whiche forgeueth synnes : and he said 
 vnto the woman : thy faithe haith saued the : Go in peace.
 
 10 fBrmoir of 
 
 CHAPTER II. 
 
 " Though threatening danger lin'd 
 Each word he spoke, yet would he speake his mind." 
 
 RETURNS TO HIS NATIVE COUNTY AS TUTOR IN A KNIGHT'S FAMILY- 
 BECOMES AX OBJECT OF PERSECUTION COMES TO LONDON — IS A 
 
 POPULAR PREACHER. 
 
 When Luther's intrepid defiance of the Pope had rendered him 
 an object of universal conversation, Tyndale, having returned to 
 his native county, was engaged as tutor and chaplain to the 
 family of Sir John Welch, a knight of Gloucestershire, and a hos- 
 pitable gentleman, who, keeping a good table, frequently enjoyed 
 the company of the neighbouring prelates and clergy. With 
 these visiters, his chaplain occasionally entered into controversy 
 on the Lutheran opinions, and, grieved at the ignorance of the 
 Roman Catholic teachers, warmly advocated the reading of the 
 New Testament. This, as Fuller wittily says, led them to 
 prefer the giving up Squire Welch's good cheer, rather than to 
 have the sour sauce of Master Tyndale's company. The Squire's 
 lady, who was a sensible woman, felt hurt when she saw these 
 great men, whom she had been brought up to venerate, overcome 
 in religious disputation, and asked Sir William Tyndale* whether 
 it was likely that she could prefer his judgment to that of such 
 wealthy prelates. To this he thought proper not to reply, lest 
 it should excite her temper, which he saw to be ruffled. But soon 
 after, he translated Erasmus's " Enchiridion," and dedicated the 
 manuscript to Sir John and his lady. They read it attentively, 
 and became convinced of the spirituality of a Christian profes- 
 
 • The title given at that time to all priests : after the Reformation it gradually gave 
 place to the title of Reverend.
 
 OTiUinm ConUale. 11 
 
 ion ; and thus Tyndale secured their high esteem and friendship, 
 "■he beneficed clergy soon displayed their bitter hostility, and he 
 v^as cited to appear before the ordinary. In his way thither, he 
 pent the time in fervent prayer : the great object of his suppU- 
 ations was, that his heavenly Father would strengthen him, at all 
 lazards, to stand firmly for the truth of his word. On his 
 irrival, he found a numerous assemblage of his persecutors ; but 
 ither for fear of offending the hospitable knight, or by the secret 
 arovidence of God, their mouths were shut, and nothing was laid 
 :o his charge. The ordinary, however, " rated him like a dog." 
 
 The persecuted Teacher, soon after this, consulted an old doc- 
 tor, who had been chancellor to a bishop : he privately told him, 
 hat, in his opinion, the Pope was antichrist, but advised him by 
 10 means to avow any sentiment of the kind, as it would be at the 
 peril of his life. Tyndale, however, soon proved himself incapable 
 of concealment ; for being in company with a popish divine, he 
 argued so conclusively in favour of a vernacular translation of the 
 Bible, that the divine, unable to answer him, exclaimed, " We 
 had better be withovit God's laws than the Pope's." This fired 
 the spirit of Tyndale; and, with holy indignation, he replied: 
 " I defy the Pope and all his laws ; and, if God give me life, ere 
 many years the ploughboys shall know more of the Scriptures 
 than you do :" a pledge which he amply redeemed by not only 
 publishing the New Testament in English, adapted to the most 
 refined society, but also in the orthography of the country people 
 and ploughboys. 
 
 He now became so " turmoiled" in the country, that he could 
 no longer dwell there without imminent danger both to himself and 
 to his worthy friends : in consequence of this, he left Gloucester- 
 shire, and preached frequently at Bristol, in London, and other 
 places, to crowded congregations. He still continued his con- 
 nexion with the Romish church, endeavouring in his sermons to 
 win souls to Christ, while he avoided persecution by refraining from 
 hard names, and from the pointed introduction of controversial to- 
 pics. In this policy a naturally amiable temper must have greatly 
 assisted him. His position was one of peculiar difficulty and
 
 1-2 Uflcmoiv of 
 
 danger, and it required great talent to guide his course. Skil- 
 fully upholding tlie ark, he did not attempt to pull doivji the 
 Dagon ol" his day ; but error fell before truth, as Dagon fell before 
 the ark of the Israelites at Ashdod. 
 
 A circumstance wliich took place at this time, shows the con- 
 duct of Tyndale to have been that of a man without guile, who 
 judged of others by the measure of his own goodness. Erasmus 
 had courteously commended Tonstall, then Bishop of London, as 
 a patron of learning ; and Tyndale was led to hope that a chap- 
 laincy in his house would enable him, without molestation, to 
 proceed in his great work of translating the Bible into English. 
 He obtained from Sir John Welch an introduction to Sir H. 
 Guildford, who recommended him to the Bishop. To secure 
 his object, he translated one of Isocrates' Orations ; and with 
 this proof of his attainments in the Greek language, he waited 
 upon Tonstall, hoping that his talent alone would secure for him 
 a service in the bishop's house ; but, as Fox quaintly says, " God 
 gave him to find little favour in his sight." Thus disappointed, 
 he found a comfortable asylum in the house of a pious and 
 benevolent alderman, Humphrey Monmouth, and lived with him 
 about six months of the year 1523. 
 
 This worthy citizen was, a few years after, sent to the Tower 
 on suspicion of heresy ; the principal crime laid to his charge i 
 being, his having aided Tyndale. The original articles, and Mon- 
 mouth's memorial to the lord legate and the privy council, 
 witnessed by Bishop Tonstall, are in the Harleian Collection of 
 State Papers.* It was with some painful apprehension that I 
 read these documents. A wealthy merchant of the city of Lon- 
 don committed to such a prison, on so dangerous a charge, with 
 all the terrors of confiscation, torture, and death before him, 
 unless he pleased the enemies of Tyndale ! How great a temp- 
 tation to publish any slander or calumny, however unfounded, 
 against a poor friar at that time in exile ! But his character was 
 without a blemish, and Monmouth, imbued with honourable prin- 
 
 • These papers are not dated ; Strype ascribes them to 1528.
 
 OTtUinm Emttnit. 13 
 
 pies, at every risk testified the truth. He thus narrates with 
 mdour all his knowledge of the character and conduct of his 
 lest: — " Upon iiij yeres and a half past, and more, I herde the 
 rsaid Sir William preache ij or iij sermondes, at St. Dunstones 
 the weste, in London, and after that I cliaunced to meet with 
 im, and with communycation I examyned him what lyvinge he 
 ad, he said, none at all, but he trusted to be with my lord of 
 ondon in his service, and therfore I had the better fantasye to 
 im. And afterwarde he wente to my lorde and spake to him, as 
 e tolde me, and my lorde of London answered him that he had 
 haplaines inoughe, and he said to him that he would have no 
 lore at that time, and so the priest came to me againe, and 
 esought me to helpe him, and so I toke him in my house half a 
 ear, and there he lived like a good priest as me thought, he 
 tudyed moste parte of the daie and of the nyght at his booke, 
 nd he woulde eat but sodden meate by his good will, nor drinke 
 ut small single beer ; I never saw him were lynen about him in 
 he space he was with me ; I did promys him ten pounds sterhng 
 praie for my father, mother, there sowles,* and all christen 
 owles. I did paie yt him when he made his exchang to Ham- 
 loro'. When I hard my lord of London preache at Powles 
 >osse that Sir WiUiam Tyndall had translated the New Tes- 
 ament in Englishe, and was noughtely translated, that was the 
 irst tyme that ever I suspected or knewe any evill by him, and 
 hortly all the letters and treatyes that he sent me with dyuers 
 ;opies of bookes that my servant did write, and the sermondes 
 hat the priest did make at St. Dunstanes, I did burne them in 
 ny howse, he that did write them did see it. I did borne them 
 or feare of the translator more than for any yll that I knewe 
 )y them." The worthy citizen soon obtained his Uberty, was 
 
 * Light broke in gradually upon his mind, like the man who, having been born 
 ilind, suddenly received his sight, and said, " I see men as trees, walking." After he 
 eft England, he defended the real presence against Barnes, but very soon gave up that 
 xtraordinary delusion. In reply to More, he professes an historic faith in the 
 )erpetual virginity of our Lord's mother. It is interesting to trace the progress of his 
 )Owerful mind in throwing ofl" the errors which he had imbibed in his education. — See 
 ^Confutation of Tyndale, fol. 249 and 260.
 
 14 i^lcmoii" of 
 
 kuighttd, and in 1535 served his shrievalty. He died in 1537 
 and was buried at Alhallows church, near the Tower. He vvai 
 a g-reat t)rnanient to the city, of good wealth, and great charity 
 !;e contributed largely to the printing of the New Testamem 
 and other pious books against the errors of Rome. By his will 
 he appointed Latimer, Barnes, and two other gospellers to preacl 
 thirty sermons at his parish church, which he thought would dc 
 more good than so many masses said for the repose of his soul] 
 and he forbade the ordinary superstitions of candles and singing 
 dirige, and ringing of bells at his funeral.* 
 
 • Strype's Stow, Vol. I. p. 37.5,
 
 miilliam Cuntlalf. 15 
 
 CHAPTER III. 
 
 Toss'd in the ship of Providence, he sail'd 
 
 From place to place, his courage never fail'd. 
 
 The strength of his afflictions, added strength 
 
 Unto his soul." Quarles. 
 
 GOES INTO VOLUNTARY EXILE CONFERS WITH LUTHER, AND PRINTS 
 
 THE NEW TESTAMENT IN ENGLISH SINGULAR MISTAKE OF DR. 
 
 TOWNLEY DESCRIPTION OF THE TWO EDITIONS. 
 
 Satisfied that there was no convenient place in all England 
 in which he could mature his labours, by publishing a translation 
 of the Scriptures, Tyndale, in the latter part of the year 1523, 
 became a voluntary exile, never to return to his native country. 
 
 Aided by the donation of ten pounds from the benevolent 
 alderman, he quitted his hospitable mansion, and sailed for Ham- 
 burgh, whence he proceeded to Saxony, to confer with his 
 contemporaries, the immortal Reformers; and there he completed 
 the first and most important portion of his work. Luther, who 
 had just finished his German version of the New Testament, 
 not only encouraged the pious refugee to proceed with a similar 
 publication in English, but probably rendered very material as- 
 I sistance towards the expenses of so hazardous an undertaking. 
 Two more illustrious men never met ; raised by Providence for 
 one object, the diffusion of scriptural light. Alike in great 
 literary attainments and devoted piety, they diflTered widely in 
 temperament and in their circumstances. We find the one 
 patronized by princes, the other a poverty-stricken exile. The 
 great Saxon, impetuous and bold, was still tinctured with super- 
 stition : the illustrious Englishman, not less determined, but 
 amiable and humble, possessed a strength of mind enabling 
 him to throw off trammels which embarrassed many of the
 
 Ui fHrmotv of 
 
 l{efornieis. Ho look for liis motto, 2 Tim. ii. 24, '' Tlie servant 
 of the Lord must not stryve, but be peaceable vnto all men, 
 and ready to teacli, and one that can suffer the evcl with meke- 
 nesse."* The heroic eftbrts of Luther, and of the princes who 
 supported him, spread scriptural light in Germany. The mild 
 and unassuming, but pious and determined efforts of Tyndale, 
 and a few persecuted martyrs, gloriously illuminated the British 
 empire ; and the great exertions of his countrymen in later ages 
 have extended that heavenly light to miUions of every tongue, 
 and nation, and people. 
 
 It was at Wyttemburg, that with intense application and labour 
 Tyndale completed his translation of the New Testament. In 
 this he was assisted by his pious friend, the eminently learned 
 John Frith, who, with William Roy, acted as his amanuenses. 
 The printing of this important work was attended with diffi- 
 culty. One edition, probably of three thousand, was prepared 
 for general circulation : this was quickly followed by a more 
 elegant edition in 4to. with glosses, commenced at Cologne in 
 1526, and finished at Worms or Wyttemburg. The type, cuts, 
 and ornaments of both these books, are those used by the Ger- 
 man printers on the Rhine. The popular error wdiich ascribes 
 either of them to the Antwerp press, is the more extraordinary, as 
 no similar type was vised there ; nor did Tyndale visit that city 
 until the year 1530. In addition to these circumstances, we 
 have the positive evidence of Brovius,t as to the one being 
 printed at Wittemburg, in 1525; and that of Cochlseus, who 
 interrupted the printing of the 4to. with glosses, at Cologne, in 
 1526. The order in which these two editions were published, 
 is clearly shown by Tyndale himself. In the epistle at the end of 
 this volume, he says, " That the rudnes of the worke, no we at 
 THE FYRST TYME, offendc them not." No such expression or 
 idea is conveyed in the prologue to the 4to. with the glosses ; 
 but, on the contrary, he says : IF " After hit had pleasyd God to 
 put in my mynde, and also to geve me grace to translate this 
 forerehearced newe testament into oure englysshe tonge, howe- 
 
 * Preface to The Wicked Mammon. 
 T Bp. Rennet's MSS. in the British Mus -ura.
 
 amilliam C»ntJale. 17 
 
 soever we liaue done it, I supposed yt very necessary to put you 
 in renieml)raunce of certayne poyntes," &c. 
 
 From this it appears that he first pubhshed the text, and then 
 proceeded to repubhsh it with a prologue and notes. This agrees 
 exactly with the words of Sir Thomas More,* when, charging- 
 Tyndale with mistranslating certain terms, he says : " But 
 surely the worde congregacyion, wyth the circunstaunces in the 
 texte : wolde not haue serued when he translated yt fyrste, to 
 make the englyshe reader to take it for the chyrch, no more 
 then idolys forymages; But mary he hath added vnto his trans- 
 lacion such circumstaunces symiys, — But all his glose is therin, 
 that he wyll saye he taketh them for none heresyes." 
 
 George Joye, in his controversy with Tyndale in 1535, refers to 
 this octavo as thejirst edition. Joye having altered some important 
 words in the text, and published an edition of the New Testament, 
 as Tyndale's correction, without his knowledge, he thus endea- 
 voured to defend himself: " Wherfore according to his owne desier 
 in the ende oi hys first neiv testament, desyering all that be able 
 to mende that as was amysse in it, and to geue the wordis (where 
 he did it not himself) their right signiticacions : for he confesseth 
 euen there that hys first translacion was a thinge borne before the 
 tyme, rude and imperfit, rather begun then fynished, not yet hau- 
 ing her right shape, "f 
 
 With regard to the time when these volumes were published, 
 Strype has recorded, from a private paper left by John Fox, that 
 one John Pykas, when in trouble for alleged heresy, deposed, 
 March 7, 1527, that, about two years previously, he bought in 
 Colchester, of a Lombard merchant,! the New Testament in 
 Enghsh for four shiUings : he does not say that it was printed ; 
 but, supposing it to be one of the first importation of printed 
 Testaments, when manuscript copies were selling for very con- 
 siderable sums, and the sale was attended with great risk, it may 
 account for the charge of four shillings for so small a volume. 
 
 * Confutation of Tyndale, p. 117. 
 
 T George Jo5e3 Apologio, small 8vo. 1535, sig. liP. Ull. and the Epistle at the end 
 of this volume. 
 i Any merchant tvadins to Coieign parts. 
 
 [^0
 
 18 iMtmotv of 
 
 III the prcl'acc to the Wicked Mammon, publislied iu May, 
 1528, Tyndale states, that the New Testament was completed 
 two years previously ; thus confirming the account given by 
 Cochlaeus, one of the most active enemies of the Reformation. 
 In his Memoir of the Life and Writings of Luther, he thus 
 narrates the routing of the two pious aliens, Tyndale and Frith. 
 Roy had quitted them, and gone to Strasburg. 
 
 ANNO DOMINI M.D.XXVI. 
 
 " Two English heretics, who had formerly been at Wittem- 
 burg, not only sought to convert the merchants who had secretly 
 maintained them during exile, but even hoped that the whole of 
 the English nation, without consulting the king's feelings, would 
 in a short time become Lutherans, by means of Luther's New 
 Testament, which they had translated into the English lan- 
 guage. They had come to Cologne, that they might forward 
 many thousand printed copies of the Testament thus translated, 
 secreted under other goods, into England. Such was their 
 confidence in the success of this attempt, that at their first inter- 
 view they ordered the printers to put six thousand copies to 
 press ; but fearing that a great loss would be sustained if the 
 enterprise failed, they agreed to print only three thousand, it 
 being easy, if they sold well, to print another edition. Pomera- 
 nus had already sent letters to the saints among the Enghsh, and 
 Luther himself had written to the king. W^hen he supposed 
 that the New Testament would soon appear, such was his de- 
 light, that he inflated his followers with vain expectations, and 
 they became intoxicated with joy, and revealed the secret before 
 due time with their useless boasting." The narrative goes on to 
 state, tliat Cochlaeus, having prepared an edition of Rupert's 
 Commentary on Matthew, went to Cologne to superintend the 
 printing of it, and happening to employ the same printers, he 
 heard such whispers as led this divine to ply some of the work- 
 men with drink, and while intoxicated, he drew from them their 
 master's secret. His narrative thus continues — " Here having 
 become better acquainted with the printers, he hears them occa- 
 sionally ejaculate over the glass with confidence — let the Eng-
 
 mMlUmn CwntlaU. 19 
 
 lisli kill"' and cardinal be willing or not, all England shall m a 
 short space of time become Lutherans. He heard also that two 
 Englishmen there, learned, eloquent, and skilled in lan- 
 guages, made it a matter of exultation, but he never found an 
 opportunity of seeing or speaking to them. Having invited 
 some of the printers to his house, when they had become heated 
 with wine, one of them in private conversation revealed to him 
 the secret, how England was to be brought to Luther's side ; 
 namely, that three thousand copies of Luther's New Testa- 
 ment, translated into English, were printing, and that they 
 had already advanced as far as signature K, in fours. That the 
 cost would be abundantly supplied by the English merchants, 
 who would secretly convey the work, when finished, throughout 
 all England, and extensively distribute it before the king or 
 the cardinal (Wolsey) could know of or prevent it. Cochlaeus, 
 agitated with fear and wonder, outwardly dissembled his sad- 
 ness, but soon revolving sorrowfully in his mind the extent of 
 the danger, he devised means to paralyze this eftbrt. He went 
 privately to Herman Rinck, Bart., a counsellor and senator of 
 Cologne, who was personally acquainted with the emperor and 
 with the king of England, and opened to him the whole aftair, 
 as (thanks to the wine) he had discovered it. The baronet, to 
 satisfy himself that the information was correct, sent a man to 
 search the house where the work was carried on ; the printer 
 acknowledged that it was in hand, and that a quantity of paper 
 was purchased for it. Upon this he went to the senate, and 
 obtained an injunction, forbidding the printer to proceed. The 
 two English heretics taking with them the printed sheets, escaped 
 and sailed up the Rhine to Worms, where the people were immo- 
 derately in favour of Luther, that they might there finish their 
 undertaking. Rinck and Cochlaeus admonished the king, the car- 
 dinal, and the bishop about these proceedings, that all diligence 
 might be used to stop this pernicious merchandize from entering 
 any of the English ports. It is reported that Lord C. Tunstall, 
 a most learned man, at that time bishop of London but now of 
 Durham, when he had obtained one of these copies, declared to
 
 20 fHcmotr of 
 
 a great assembly in London tliat he liad found upwards of two 
 thousand errors and corruptions in that book." 
 
 This narrative bears every mark of authenticity, written by 
 an eye-witness of repute, who pubhshed it to the world in 1549, 
 at which time his accuracy was not questioned. Yet, as that 
 ingenious antiquary, Mr. Lewis,* had treated it lightly, I visited 
 Cologne, in 1830, to ascertain, if possible, how far it was cor- 
 rect. The city secretary, Mr. Vaux, aided by Dr. Ernst Wey- 
 den, most readily and kindly searched the Archives, and found 
 that Herman Rinck was a senator in 1526, and exactly such a 
 man as he is represented to be by Cochlaeus. These gentlemen 
 pointed out the printer's house in which this occurrence took 
 place, and expressed the fullest confidence in the statement 
 which I have extracted from the Life of Luther. 
 
 It is worthy of remark, that the printers supposed that this 
 Enghsli New Testament was translated from Luther, which has 
 probably given rise to the supposition that Tyndale's version was 
 not made from the Greek. Lutheran was then a general term 
 of reproach. The zeal of the monks to keep the people in 
 ignorance, led them to assert, that these heretical Lutherans had 
 invented two new languages, which they called Hebrew and 
 Greekf — that all who studied Hebrew became Jews — that the 
 New Testament w'as a modern invention by Luther ; so that 
 every translation, however faithfully rendered from the Greek, 
 was called Luther's New Testament. Tyndale w-ould have 
 found it impracticable to translate from the German, but ex- 
 ceedingly easy to render it from the Greek, with which he had 
 been familiar from his youth. A careful and minute compari- 
 son of the text with the Greek, the vulgate Latin, and Luther's 
 German, will fully prove that it is translated faithfully from the 
 Greek, although there can be no doubt that he availed himself, 
 
 * Hist, of the English Bibles, 8ro., 17;39, p. 76. 
 
 + Sir Thos. More relates a curious instance of the ignorance of a learned monk :— 
 " A lerned prieste thorow out all y gospels scraped out diaholus and wrote Jesus 
 Crisius, bycause he thou;,'ht the deuyls name was not mete to stande in so good a 
 place." If this learned monk understood Latin, how would he, after such an alter- 
 ation, read Matt. xiii. 39, or 1 John iii. 8?_C'onfutation, p. 1-36.
 
 Milliam €))nlfalf. 21 
 
 in revising his labuurs, of every aid witliin his reach. He might, also 
 have been assisted by conferring with the German Reformers on 
 difficult passages, as any wise man would have done under similar 
 circumstances ; but he never deviated from his conscientious idea 
 of the meaning of the Greek text, to please any man or party.* 
 It is more my province to exhibit a faithful narrative, drawn from 
 authentic sources, than to notice the errors which have been made 
 by others relative to this book ; but the very singular mistake of 
 Dr. Townley cannot be passed by. The Dr. has printed in a 
 large black letter, what he calls a specimen of Tyndale's first 
 translation, with the gloss. At the sale of his library, the volume 
 from which the extract was made, came into my possesion. It 
 proved to be Coverdale's ; a totally distinct translation from that of 
 Tyndale, an edition hitherto unknown, and which probably pre- 
 ceded his Bible in 1535. In addition to this strange blunder, 
 there are twenty-nine errors in printing a short qviotation.f 
 
 Many pirated editions of this book were printed by the Dutch- 
 men, and particularly at Antwerp : the object being profit only, 
 they were negligently printed, without Tyndale's knowledge, and 
 were exceedingly incorrect. The most correct of the surrepti- 
 tious editions was edited by an exile, G. Joy ; but he, without 
 acknowledgment, made some important alterations in the text, for 
 which he afterwards apologized. This edition was printed by the 
 widow of Christopher of Endhoven, in Antwerp : her husband had 
 perished in England during his imprisonment for selling a pirated 
 edition, in 1531. Three years previously to this, John Raymond, 
 a Dutchman, severely suffered, for causing 1500 of Tyndale's 
 New Testament to be printed at Antwerp, and for bringing 
 500 into England. The price at which they were usually sold, 
 was thirteen pence for the small editions, and half-a-crown with 
 the glosses; a considerable sum in those days. 
 
 The first of Tyndale's editions is a small 8vo. handsomely 
 printed : it consists of 336 leaves, of which 333 contain the text, 
 the remaining three being occupied by the epistle to the reader 
 
 * Frith on the Sacramont, 8vo. 1548, f. 30. 
 t IllustiKtious of Bib. Lit. Vol. II. p. 3T~.
 
 22 iHfltinoif of 
 
 and the enata. Of this book only two copies have been dis- 
 covered : one, wanting forty-eiglit leaves, is in the Cathedral 
 Library of St. Paul's; the other, from which the present edition 
 is printed, adorns the Baptist Library at Bristol. This rare and 
 precious volume is in the most beautiful preservation, the cuts 
 emblazoned, and every leaf ornamented, as if intended for presen- 
 tation to some royal or noble personage : the title, if it ever had 
 one, is lost. The type is a neat German character, similar to that 
 of Hans Luft, who, at Wyttenburg, and at Marpurg, printed nearly 
 all Tyndale's works. This literary gem was first discovered by 
 John Murray, one of Lord Oxford's collectors. His Lordship 
 generously rewarded him with an annuity of twenty pounds for his 
 life, and gave him one year's money in advance. On the decease 
 of Lord Oxford in 1741, while the annuity was still paying, the 
 library was bought by Mr. Osborne, who, not knowing the rarity 
 and value of so precious a volume, sold the treasure for fifteen 
 shillings to the celebrated collector, Mr. Ames. On his death in 
 1760, it was bought by John Whyte for fourteen guineas and a 
 half: he, after keeping it exactly sixteen years, sold it to Dr. Gif- 
 ford for twenty guineas. In 1784, this volume, together with the 
 finest collection of early English bibles in the kingdom, was left 
 by Dr. GifFord,then one of the hbrarians at the British Museum, 
 to the Baptist College at Bristol, where it has been most care- 
 fully preserved. Through the pubhc feehng and liberality of the 
 principal of the college, permission was cheerfully given to print 
 from it the present edition, which is a literal copy of the original, 
 with fac-sirailes of the wood-cuts and ornaments. 
 
 The edition with glosses was an elegant small 4to. with hand- 
 some cuts. The portion which has been discovered was printed at 
 Cologne ; but probably the volume was completed at Worms. 
 A fragment, containing the prologue and the gospel of Matthew 
 to the twenty-second chapter, is in the possession of that 
 intelligent bookseller, Mr, Thomas Rodd, who has long pro- 
 mised to publish it, accompanied with much curious informa- 
 tion. The prologue, on seven leaves, has been, with great 
 alterations, both of omission and addition, several times re-puli-
 
 MtUiam Eyiitialc. 23 
 
 lished uudcr the title of A, Patliway into the Scriptures, by Tyu- 
 dale. It is to be regretted tliat an admirable tract, much deformed 
 and mutilated, was thus published under his name. There are a 
 few alterations in the text from that of the 8vo. The references 
 and glosses are in the margin. The reader may judge of the 
 whole from the following specimens. 
 
 (33= Salt. Matt. 5. When the preachers ceaste to preache 
 goddes worde, then muste they nedes be oppressed and trod 
 vnder fote with mannes tradicions. Matt. 6. Rewarde them 
 openly, ye shall not thynke, that oure dedes deserve ani thyng 
 of god as a labourar deserueth hys hyre. For all good thynges 
 come of the bounteousnes, liberalite, mercy, promyses and 
 trewth of god bi the deseruinge of Christes bloud only, &c. 
 *Syngle. The eye is single when a man in all his dedes loketh 
 butt on the wil of god, and loketh nott for laude, honour or eni 
 other rewarde in this worlde. Nother ascrybeth heven or a hyer 
 roume in heven vnto his dedes : but accepteth heven as a thing- 
 purchased bi the bloud of Christe, and worketh frely for loves 
 sake only." 
 
 The following table shows all the alterations or improvements 
 in the text of the 4to. edition. 
 
 1525. 8vo. 
 prepare the lordes way, 
 Beholde tlie londe of Zabulon 
 it ligliteth all them which 
 the lawe, or the prophets 
 nor mothes corupte. 
 he shall lene the one, 
 with the same 
 
 but the sinners to repentaunce 
 shalbe tacken awaye from them, 
 the londe 
 
 power over all vnclene 
 that the kyngdome 
 nor brasse, 
 till ye goo thence. 
 He that hath eares to heare, 
 let him here. 
 
 MATTHEW 
 
 Ch. 3 
 
 — 4 
 
 — 5 
 
 — 6 
 
 — 9 
 
 10 
 
 11 
 
 1526. 4to. 
 prepaire ye the lordes waye, 
 the londe of zabulon 
 it lighteth all those which 
 the lawe other the prophettes : 
 nor yet moththes corrupte : 
 he shall lene to the one 
 with that same 
 but synners to repentaunce 
 shall be taken from them, 
 that londe 
 
 power agaynst vnclene 
 howe the kyngdom 
 nether brasse 
 tyll ye go from thence. 
 He that hathe eares to heare 
 whith all, let him heare.
 
 24 
 
 ilflfmou- of 
 
 1525. 8vo. 
 cites, in which most 
 in tiyre and sidon they had 
 
 and asshes 
 
 and he stretched it forthe 
 
 and bringeth forth, 
 
 wliich soweth them, 
 
 which when it is full, 
 
 and the blinde to se. and they 
 
 gloryfyed 
 in the morninge 
 which be made of men. 
 y shall be baptysed with : 
 is not myne to geve : 
 and stoned another. 
 
 MATTHEW 
 
 Ch. 11 
 
 — 1.5 
 
 — 16 
 
 — 19 
 
 — 20 
 
 — 21 
 
 152(j. 4to. 
 the cites, in the whiche mooste 
 in tyre and in sydon : they wolde 
 
 have 
 and in asshes 
 and he streached forthe, 
 and brynge forth, 
 which soweth it 
 the which when it is full, 
 the blynde to se, and gloryfyed 
 
 and in the morninge 
 which be made chaste of men. 
 I shalbe bap1;ysed with all 
 ys not myne to geve you f 
 stoned another.
 
 TOiniam Ct)utJflle. 25 
 
 CHAPTER JV. 
 
 "Enemyes 1 shall liaue, many a shoren crownc 
 With forked eappes and gaye croosys of golde 
 Which to mayuteyne ther ambicions renowne 
 Art' glad laye people in ignorance to holde 
 Yet toshewe the verite, one maye he bolde 
 All though it be a proverbe daylye spoken 
 Who that tellyth tronth, his head shalbe broken." 
 
 TVXDALE'S OlDE TREATVSE. 
 
 VIOLENT OPPOSITION TO THE NEW TESTAMENT IN ENGLAND SEVERE 
 
 PERSECUTION OF THOSE IN WHOSE POSSESSION IT WAS FOUND 
 
 PUBLICLY BURNT AT PAUL'S CROSS. 
 
 No sooner was this volume published, than the most extraordinary 
 efforts were made to exterminate it. The contemporary opinions 
 expressed as to the merits of the translation, and the narrative 
 of the attempts to destroy it, are intimately blended together. 
 The public will now have an opportunity, for the first time, of 
 forming a dispassionate judgment as to the reasons assigned by 
 those nobles and prelates who sought to destroy it; and of 
 weighing them with those of more modern prelates, highly dis- 
 tinguished for learning and piety, who counted it worthy to be 
 the basis of our present version : a translation which stands 
 unrivalled, and has proved to be the bread of hfe to myriads now 
 singing the anthems of heaven. Immediately on the circulation 
 of the New Testament, the English prelates were actively engaged 
 in attempts to extinguish and destroy what they alleged to be the 
 light and seed of heresy.* 
 
 * The vulgate latiu translation, which occupied the time of Jerome fifteen years, 
 was made "amidst many contradictions, reproaches, and the most bitter invectives," 
 of that sect wliith afterw.irds adopted and preferred it, as the standard of faith, to 
 the scriptures in the original languaws. — See Geddes' Pkospecti s, p. 45.
 
 26 IHcmou* of 
 
 On the 23r(l of October, 1526,* Tonstall, bishop of London, 
 issued an injunction or prohibition against the New Testament in 
 English. " Wlierefore we, understanding by the report of divers 
 credible persons, and also by the evident appearance of the mat- 
 ter, that many children of iniquitie, mayntayners of Luthers sect, 
 bhnded through extreame wickedness, wandring from the way of 
 truth and the catholike fayth, craftily have translated the New 
 Testament into our English tongue, intermedling therewith many 
 hereticall articles and erroneous opinions, pernicious and offen- 
 sive, seducing the simple people, attempting by their wicked and 
 perverse interpretations to prophanate the maiestie of the scrip- 
 ture, which hitherto have remained undefiled, and craftily to 
 abuse the most holy word of God, and the true sense of the same. 
 Of the which translation there are many books imprinted, some 
 with glosses, and some without, containing in the English tongue 
 that pestiferous and most pernicious poyson dispersed throughout 
 all our diocesse of London in great number, w^iicli truely without 
 it be speedily forsene, without doubt will contaminate and infect 
 the flocke committed unto us with most deadly poison and heresie, 
 to the grievous perill and danger of the soules committed to our 
 charge, and the offence of God's divine maiestie. Wherefore we 
 . . . command that within thirtie days . . . under pain of excommu- 
 nication and incurring the suspicion of heresie, they do bring in 
 and really deliver unto our Vicar generall all and singular such 
 books as containe the translation of the New Testament in the 
 English tongue." 
 
 On the 24th of February, 1527, Sebastian Harris, curate of 
 Kensington, was proceeded against for heresy, he having the 
 English Testament translated by William Hochyn (Tyndale), 
 presbyter, and brother Roy. 
 
 Not contented with calling in these dreaded volumes, the 
 bishop attempted a wholesale destruction of them by a stratagem 
 in which he singularly outwitted himself. Being acquainted with 
 a merchant named Packington, who was on friendly terras with 
 Tyndale, he employed liim to buy all the copies of the English 
 
 * Wilkins' Concilia, torn. 3, p. 70fi.
 
 MliUinm CyntJalc. 27 
 
 Testament. " The bishop thinking- that he had God by the too, 
 when in dede he had (as after he thought) the devil by the fiste, 
 isaid, gentle maister Packington, do your diligence and get them, 
 !and with al my hart 1 will paye for them, whatsoever thei cost 
 you, for the bokes are erronious and naughte, and I entend surely 
 to destroy them all, and to burne theim at 
 
 Paules Crosse. 
 
 Tyndale sold him the books, saying, I shal gett moneye of hym 
 for these bokes, to bryng myself out of debt, and the whole world 
 shall cry out upon the burning of Goddes worde. And the over- 
 plus of the money that shal remain to me, shal make me more 
 studious to correct the sayd New Testament, and so newly to 
 miprint the same. And so forwarde went the bargain, the byshop 
 had the bokes, Packyngton the thankes, and Tyndale had the 
 money." Afterwards, more New Testaments came thick and three- 
 fold into England. Sir Thomas More questioned George Con- 
 stantine, a prisoner for heresy, how Tyndale and his friends were 
 supported; and he frankly told the lord chancellor, " It is the 
 bishop of London that hath holpen vs, for he hath bestowed
 
 28 iMrmoir of 
 
 emonge vs a great cleale of inoneye in Newe Testamentes to burne 
 theini, and that liath been and yet is our onely succour and com- 
 fort."* The destruction of these books, according to Lord Her- 
 bert of Cherbury, was on the 4th of May, 1530 : this is an error, 
 for it certainly took place in 1528.t Tyndale seriously asks, 
 what Tonstall had done for Christ's church, that he was made 
 bishop of London and then of Durham, " Was it that lie burnt 
 the Newe Testament, callinge it doctrinam peregrinam, straunge 
 lernynge ! !" t 
 
 Necessity drove the Reformers to a secret circulation of these 
 silent destroyers of popery : notwithstanding the active exertions 
 of More, Wolsey, and Tonstall to prevent it, they Avere exten- 
 sively distributed. Richard Herman, a merchant of the staple at 
 Antwerp, was a considerable exporter of the prohibited books to 
 England, at a great sacrifice of his fortune. Dr. Barnes and Mr. 
 Fish dispensed them in London, Mr. Garret at Oxford, and pious 
 reformers in every part of the kingdom : all this was done in con- 
 fidence seldom betrayed. 
 
 In January, 1527, the Bishop proceeded into Essex, to discover 
 how far his injunction had been obeyed. His course was marked 
 with terror, many poor prisoners for heresy were examined before 
 him. John Tyball deposed, that he first saw the New Tes- 
 tament in English about April, 1526, and at Michaelmas follow- 
 ing came to London, and bought one for three shillings and two- 
 pence of friar Barons, requesting that he would keep it close ; 
 that in conversation the friar made a twyte of the manuscript 
 copies, and said : " A point for them, for they are not to be re- 
 garded toward the new printed Testament in English." John] 
 Necton deposed, that vicar Constantine, in November, 1526,' 
 directed him to Mr. Fish, of whom he bought twenty or thirty] 
 copies of the great volume ; that Constantine had fifteen or six- 
 teen of the biggest, and sold five or six to persons in London ;j 
 and that about Easter, 1527, he bought of G. Usher, servant t( 
 
 * Hall's Chronicle, xxi. Henry VIII. 
 T Sir Thomas More attempts to juslily this transaction in his Dialogues, whici 
 were published in 1529. i Practice of Prelates.
 
 ^leilliam CuntJate. - 29 
 
 the parson of Honey-lane, eighteen New Testaments of the small 
 volume; and that about Christmas, 1527, a Dutchman, who in 
 Easter following was a prisoner in the Fleet, offered him 300 
 copies for \6L 5s. : this was probably John Raimund. 
 j Awful were the torments inflicted upon those who, in disobe- 
 dience to the proclamation, dared to read this proscribed book. 
 An aged labourer, father Harding, was seen reading by a wood 
 side, while his more fashionable neighbours were gone to hear 
 mass. His house was broken open, and under the flooring boards 
 were discovered Enghsh books of holy scripture : the poor old 
 man was hurried to prison, and thence to the stake, where he 
 jwas brutally treated, and his body burnt to ashes. 
 
 The rigour with which these books were suppressed, would na- 
 turally excite a strong desire to possess them. It was also calcu- 
 lated to awaken an intense interest in examining their contents. 
 [Imminent danger attending the enjoyment of religious observances 
 has a tendency to exalt the mind to the happiest state of feeling 
 which those privileges are capable of producing. Such must have 
 been the case with poor old Harding, who had been imprisoned 
 |some years before on the charge of heresy, and knew that there 
 jwas no mercy extended to a second offence ; yet in secret, by the 
 wood side, with the Testament in his hand, he took repeated 
 [draughts of the water of life ; or, secluded in his humble cottage, 
 ihe raised the floor, found the precious but forbidden book, and 
 richly enjoyed the heavenly food. With excited feelings, he might 
 imagine that the voice of the inspired writer was peculiarly ad- 
 dressed to him, " Eat, O friend, drink, yea drink abundantly, 
 O beloved." The most powerfid or learned of men might envy 
 such moments, enjoyed by a poor old persecuted labourer. 
 
 Many were fined, imprisoned, and put to death for reading the 
 New Testament. Lawrence Staple was persecuted in 1531 for 
 concealing four copies in his sleeve, and giving them to Bilney, 
 who was burnt. Staple saved his life by abjuring. The sentence 
 of the court of Star Chamber upon John Tyndale, a merchant of 
 London, a brother of the martyr, and Thomas Patmore, a mer- 
 chant, '.vas mild in comparison with that on Harding. It was.
 
 30 ifltmou- of 
 
 " That each of them should I>e set upon a horse, and th.eir faces 
 to the horse's tail, and to have papers upon their heads, and upon 
 their gowns or cloaks to be tacked or pinned with the said New 
 Testaments and other books, and at the standard in Chepe 
 should be made a great fire, whereinto every of them should 
 throw their said books, and farther to abide such fines to be paid 
 to the king as shoidd be assessed upon them."* The fine, accord- 
 ing to Fox, was to a ruinous amount. What a spectacle to the 
 citizens, — twoof their wealthy and honourable Lombard merchants - 
 treated with indignities, imprisonment and fine, for having the I 
 New Testament in their possession ! In mercy the progress of ' 
 tlie reformation was slow : had it been a rapid revolution, the spirit 
 of retahation might have produced most awful consequences. 
 
 Tlie persecution was extended by the influence of Wolsey to 
 Antwerp. Richard Herman, a merchant and citizen, " for that 
 he dyd bothe with his gooddis and pollicie, to his great hurt and 
 hynderans in this world, helpe to the settyng forthe of the Newe 
 Testament in Englisshe," was expelled from his freedom in the 
 company of British merchants. Queen Boleyn made an order 
 for his restoration under her hand and seal. May 14, 1535. f 
 
 Hollinshed, the historian, with great simplicity states the natural 
 result of prohibition. " Diners persons that were detected to vse 
 reading of the New Testament, set forth by Tindale, were pu- 
 nished by order of Sir T. More, who helde greatly against such 
 bookes, but still the number of them dayly encreased." 
 
 The burning of God's word was advocated by the church of 
 Rome, and approved by one of her ablest defenders, more than 
 fifty years after it was perpetrated. Dr. Martin, reader of divinity 
 to the College at Douay, says : " The Cathohcke church of our 
 countrie did not il to forbid and burne suche bookes which were 
 so translated by Tyndal and the like, as being not in deede God's 
 booke, word, or scripture, butthe Diuels word."| To which Fulke 
 replied, " Neither can your heathenish and barbarous burning of 
 
 * state paper, British Museum. t Idem. 
 
 i Martin's Discoverie of the Corruptions of Holy Scripture, p. C5 ; and Fulke's 
 Reply to Martin, p. 143, edit. 8vo. 1583.
 
 HJilliam Ci)ut(alc. 31 
 
 the holy scripture so translated, nor your blasphemie in calling it 
 the Deuils worde, be ^excused for any fault in translation which 
 you have discouered as yet, or euer shall be able to descrye." 
 
 Tyndale frequently adverts to the burning of the New Testa- 
 ment, and he anticipated with pious resignation the fiery test by 
 which his faith was to be tried. " Some man wil aske parauen- 
 ture why I take the laboure to make this worke, in so mocli as 
 they will brunne it, seingc they brunt the gospel. I ansvvere in 
 brunninge the New Testamente they did none other thinge then I 
 Joked for, no more shal they doo if the brunne me also, if it be 
 Gods will it shall be so."* At the close of one of his most inte- 
 resting tracts, he says, " Whoso fyndythe or redythe this lettre, 
 put it furtlie in examynacyon, and suftre it not to be hydde or de- 
 stroyed, but multyplyed, for no man knoweth what proffyt may 
 come therof. For he that compiled it, purposyth with Goddes 
 Ihelpe to mayntayne vnto the deathe, yf neade be. And therfore 
 all Christen men and women, praye that the worde of God maye 
 be vnbounde, and delyuered from the power of Antichrist, and 
 renne amonge his people. Amen."f 
 
 Great zeal was manifested to decry the translation as heretical. 
 Bishop Tonstall declared that there were more than two thousand 
 heresies in it. If he meant that there were more than two thou- 
 sand texts in the New Testament against popery, it would be 
 difficult to controvert his assertion. 
 
 The prior of Newnham Abbey, in 1527, wrote to the bishop of 
 Lincoln, relative to opinions called heretical, held by George Joye, 
 iof Peter College, Cambridge. The first heresy of which he com- 
 plained was, that a simple preacher might be the means of a sin- 
 ner's conversion, and had the same power of binding and loosing 
 as a pope, cardinal, or bishop. The prior also says, " that the 
 scripture in Englisshe wold make sedition, brede errours and he- 
 resies, and so be euell." Joy replied : " Wo be to you that say 
 that thing which is good to be euell, and that which is sweet to 
 
 • Preface to the Wicked Mammon. 
 
 t End of his " Compendious olde Treatyse, shewyng how that the people ought to 
 have the Scryptures in Englyssh."
 
 32 0lcinoir of 
 
 be bitter." — "Thus is the holye, cleare, good and swete gospell 
 of Christe belyed and blasphemed of you. It is only unsavery, 
 kovered and darke to you that peryshe." Fuller, referring to the 
 liostility of the monks and prelates, relates a melancholy instance 
 of those feelings liaving extended to a civil officer of the corpora- 
 tion of London. " When Tyndale's translation came over to ; 
 England, O how were the popish clergy cut to the heart. How ^ 
 did their blear eyes smart at the shining of the Gospel in the vul- j! 
 gar tongue. Hall heard the town clerk of London swear a great " 
 oath, that he would cut liis own throat rather than the Gospel 
 should be read in English, but he brake promes and hanged him- 
 self." * 
 
 Robert Ridley, a priest,t wrote " to maister Henry Golde, 
 chaplayne to my lorde of Canterbury," a letter in which he . 
 uses language in all probability current at the time. " No 
 man would receaue a gospell of soch damned and practised | 
 heretikes, thow it wer trew." From his remarks, he must have 
 read the edition with glosses. He charges Tyndale with having 
 in his preface treated moral conduct with indifference. The 
 marginal note which directs to the paragraph so captiously 
 criticised is : "A trewe christyn man beleueth that hevyn ys hys 
 alredy by christes purchesinge, and therfore loveth, and worketh, 
 to honoure god only, and to drawe althinges to God." The point 
 at issue was this : The duty of man being to love God with all his 
 heart, and his neighbour as himself, whether he could do more 
 than his duty, and by such works of supererogation merit the for- 
 giveness of past sins, and even set over some of their meritorious 
 works to the account of others. This Tyndale denies, ascribing all 
 the merit of the forgiveness of sins to the Saviour only ; and he 
 maintains that the happy, holy influence of a good hope through 
 faith will cause the sinner so freely pardoned, to devote himself to i 
 the glory of God by promoting the happiness of man. Thus he ar- 'f 
 gues : "As no naturall sonne that is his father's hey re, doeth his 
 
 * Church Historj', book 5. 
 
 ■t- Original in British Museum. Ridley \vas present at the examination of Pykas in 
 Essex, referred to at p. 17.
 
 ^tUiam Cj)nt»alc. 33 
 
 father's will be cause he wolde. be heyre, that he is alieddy be 
 birth : — but of puer love doeth he that he doeth. And axe him 
 why he doeth eny thynge that lie doeth, he answereth : my father 
 bade, it is my father's will, it pleaseth my father. Bond seruauntes 
 worke for hyre, children for love ; for there father, with all he 
 hath, is theres alreddy. So doeth a christen man frely all 
 that he doeth, considereth nothynge but the will of God, and 
 his neghboures wealth only. Yf y live chaste, I doo hit nott 
 te obteyne heven therby. For then shulde y doo wronge to 
 the bloud of Christ: Christes bloud hath obteyned me that. 
 Nether that y loke for an hyer roume in heven, then they shall 
 have whych live in wedlocke, other then a hoare of the stewes, 
 yf she repent." These are sentiments totally opposed to the 
 inference drawn from them by the angry priest. Ridley 
 then proceeds to find fault with the text: "by tliis transla- 
 tion shal we losse al thes cristian wordes, penaunce, charite, 
 confession, grace, prest, chirch which he alway calleth a congre- 
 gation, ye shal not neede to accuse this translation. It is accused 
 and damned by the consent of the prelates and lerned men. And 
 commanded to be brynt both heir and beyonde the see, wher is 
 mony hundreth of them brynt. So that it is to layt now to offer 
 reson why that be condempned, and whiche be the fawte and 
 errours. Shew the people, that ye be maid to declare vnto them 
 that these bowkes be condemned by the Cownsell, and profownde 
 examinacion of the prelates and fathers of the chirche." The re- 
 formers were victorious in argument. The only triumph (if such it 
 can be called) of the enemies to the spread of scriptural knowr 
 ledge, was the burning such as they could not silence in con- 
 troversy, however unimpeachable their morals, bright and holy 
 their piety, and useful their lives. 
 
 [H
 
 34 ^emoiv of 
 
 CHAPTER V. 
 
 ' More's well refuted arguments proclaim, 
 T3'ndale's great honor, his adversaries shame, 
 He vas the shield of truth, the scourge of error. 
 This Island's triumph, and proud Babel's teiTor. 
 
 THE LORD CHANCELLOR, SIR THOMAS MORE, EXERTS MOST POWERFUL |j 
 
 TALENT AGAINST TYNDALE 
 
 Sir Thomas More entered most heartily into the controversy 
 with Tyndale, and displayed a fertile wit and great genius in 
 defending the Church of Rome. He well knew that he had no 
 chance with such an antagonist, either from Scripture or rea- 
 son, and he shielded himself in tradition, antiquity, miracles, 
 and mystery. He asserted that the written word was not the 
 whole revealed will of God, but that the unwritten traditions of 
 the church are of equal authority. His mode of arguing to 
 prove this important point is " / take it: that the worde of God 
 vnwryten is of as greate authoryte, as certayn, and as sure, as 
 ys hys worde wryten in the Scrypture, which poynt is so faste 
 and sure, pytched vpon the rocke, our sauyour Cryst hymself, 
 that neyther Luther, Tyndale, nor Huskyn, nor all the hell 
 houndes that the deuyll hath in his kenell, neuer hytherto could 
 nor whyle god lyueth in heuen and the deuyll lyeth in hell neuer 
 hereafter shall (barke they, bawle they neuer so fast) be able to 
 wreste it out."* When he speaks of the opinions of the re- 
 formers on other points, he uses language equally charitable : 
 
 * Apology, f. 33 ; Confutation, ful. 176.
 
 OTli'niam CjjnUale. 35 
 
 " all apparycyons they mocke at, and all the myracles they 
 blaspheme, and say the deuyll doth all, — as yf the deuyll had 
 (with) his owne handes marked eche of them an .H. in the fore- 
 hede with a fayre hote yron fet out of the fyre of hell." * 
 
 I 'I These are the words of the learned, witty, and eloquent More, 
 I who, upon any subject but religion, may be justly called a great 
 [man. Tyndale destroys this visionary castle of Tradition, f by a 
 [simple but irresistible argument, the sum of which is, that the 
 I written word of God is his revealed will, perfect as its Divine 
 Author, with whom it was impossible to misstate or omit any 
 thing, and who has declared all those to be cursed who add to or 
 diminish from his will so revealed. 
 
 The great Lord Chancellor More published nine volumes of 
 controversy against Tyndale and Barnes, seven of which are 
 against Tyndale : four of these are in folio. To an antiquary, 
 these tomes are peculiarly interesting. It is a conflict between 
 two men possessed of giant minds, in decided opposition to each 
 other. Tyndale is chaste ; More licentious : Tyndale liberal, but 
 devout ; More a bigot. Tyndale triumphed in argument ; and 
 More contrived to have him imprisoned. 
 
 The character of this powerful persecutor of Tyndale presents 
 to us an extraordinary compound : he was a witty companion ; a 
 gloomy fanatic : a beloved relative ; a religious tyrant : an en- 
 
 • Confutation, Vol. II. fol. 232 & 233. 
 
 ■\r These unwritten traditions have heen pri7iied. They form a small 8vo. volume of 
 extreme rarity, by Dr. Richard Smyth, the celebrated popish reader of divinity in 
 Oxford, imprinted by Thomas Petit, 1547. These traditions, the learned Dr. gravely 
 tells us, " we must both beleue stedfastly, and also fulfill obedientlye vnder peyne of 
 damnation euer to endure. They are — the sacrament of the Lord's supper, only to 
 be given by a priest — to be taken fasting — the vi'ine to have water mingled with it — 
 the consecration of the elements — to be kept in the pyxe or boxe at church — prayers 
 for the dead — christening of infants, which necessary thinge hangeth onely vpon the 
 
 \ apostles tradition wythout anye scripture that can prove it"— singing in public wor- 
 
 I ship — praying towards the east — elevating and worshipping the host — making the 
 sign of the cross — worshipping the crucifix — observing and not fasting on Sundaj- — 
 
 ! keeping Easter and holydays — putting pictures and images in churches — fasting in 
 Lent and on every Wednesday and Friday — holy water— priests not to marry — Mary 
 continued a virgin until death, and that her "body is in heaven." — Dr. Smith was 
 
 1 appointed to argue with Bp. Ridley prior to his martyrdom. A droll story is related 
 of him by Fox.— Acts and Monuments, Vol. II. p. 538. Edit. 1631. 
 
 J) 2
 
 36 Itlcmoii- ol 
 
 lightened statesman, who al>lY argues against sanguinary laws;* 
 a bigoted persecutor, who imbued his hands in the blood of the 
 reformers : a philosopher who, on every Friday and saint's eve, 
 scourged his own body with whips made of knotted cords, and 
 then, as a further punishment, wore a hair shirt next to his 
 lacerated skin. So persevering and extensive were More's 
 efForts to destroy Tyndale, that his biographer compares the 
 exiled reformer to a hunted hare with twenty brace of grey- 
 hounds after him. The dignified clergy, dehghted with these 
 efForts to support their falling hierarchy, raised the sum of five 
 thousand pounds, which they pressed upon his acceptance ; but 
 he nobly refused to take one penny. He foresaw that the Re- 
 formation would prevail, and thus addressed his son: " I beseech 
 our Lord, that some of us, as high as we seme to sitt vpon the 
 mountains, treadinge hereticks vnder our fete like antes, live not 
 the day to be at league and composition with them." f 
 
 * Moke, the Champion of Popery. 
 
 He had in his garden at Chelsea a tree 
 to which he caused prisoners, charged 
 with heresy, to be tied and whipped : 
 this he called the tree of life. After see- 
 ing this degrading cruelty practised upon 
 a gentleman of the Temple, named 
 Bainham, he went to the Tower to glut 
 his eyes with the writhing of his prisoner 
 upon the rack. — Bayley's Tower. 
 
 His words breathe out cruelty : " There 
 shold haue ben more burned by a great 
 many than there haue ben wythin this 
 seuen yere laste passed. The lakke 
 whereof I fere me will make more burned 
 within this seuen yere next commynge, 
 then ellys sholdehaue neded to haue ben 
 burned in seuen score." This was for 
 difiering in religious sentiments. — Confu- 
 tation, p. 266. 
 
 " Our Sauiour wyll save to Tyndale: 
 Thou art accursed Tyndall, the sonne of 
 the deu}-ll ; for neyther fleshe nor 
 bloude hath taught the these heresy es, 
 but thyn owne father the deuyll that is in 
 hell."— Confutation, Vol. II. p. 32. 
 
 MOEE, AN ENLIGHTENED SeN.\T0R. 
 
 Extracts from Utopia, or the Happy Re- 
 public : — 
 
 " Slavery is the punishment even of 
 the greatest crimes. — Utopus seemed to 
 doubt whether those different forms of 
 religion might not all come from God, 
 who might inspire men differently, he 
 being possibly pleased with a variety in 
 it. And so he thought it was a very in- 
 decent and fooUsh thing for any man to 
 frighten and threaten other men to be- 
 lieve any thing because it seemed true to 
 him : he reckoned that the force of truth 
 would break forth and shine by the force 
 of argument and a winning gentleness : 
 they do not punish them, because they 
 lay this down as a gi-ound, that a man 
 cannot make himself believe any thing 
 he pleases ; nor do they drive any to dis- 
 semble their thoughts by threatenings, so 
 that men are not tempted to lie or dis- 
 guise their opinions among them ; which 
 being a sort of fraud, is abhorred by the 
 Utopians." 
 
 + These anecdotes are extracted from a manuscript Life of More, written by one of 
 his relatives : it is in Lambeth Library-.
 
 ©Ulllinm Cyntlale. 37 
 
 More's most able work against Tyndale, was the first wliich he 
 wrote, called A Dialogue. It represents that a nobleman sent his 
 friend to Sir Thomas More, requesting assistance to counteract 
 opinions which were gaining great ascendancy in the country against 
 the Romish church. These were " of pylgrymagys — ymages — 
 prayer to saints — myracles — tradicions — infalliljility — cruelty to 
 hereticks — burning the New Testament — and prohibiting books, 
 called Lutheran." It is evident that all these topics were shrewdly 
 controverted throughout the kingdom. The spirit of inquiry 
 was gone forth, and was working out the great reformation in 
 spite of every obstacle. The most important of these subjects, is 
 the burning of the New Testament ; an atrocious deed, to defend 
 which this dialogue was written. He thus introduces the pre- 
 vailing opinions : " The people say that all this gere is done but 
 onely to stoppe menes mouthes, and to put euery man to sylence 
 that wolde any thynge speke of the fautes of the clargye. And 
 I they thynke that for none other cause was also burned at Poules 
 crosse the new Testament late translated in englysshe by mayster 
 Wyllyam Huchyn, otherwyse called Mayster Tyndall, who was 
 (as men say) well knowen or he wente ouer the see, for a man of 
 ryght good lyuyng, studyous and well lerned in scrypture, and 
 in dyuers places in England was very well lyked, and dyd gret 
 I good with prechyng. And men mutter amonge themsell'e that 
 the boke was not onely fautles, but also very well translated, and 
 was deuysed to be burned, bycause men sholde not be able to 
 prove that suche fautes (as were at Poules crosse declared to haue 
 j bene founde in it) were neuer founde there in dede, but vntruely 
 J surmysed. And yet suche as they were, some men saye, were noo 
 fautes at all, yf they hadde be so translated in dede, but blame 
 I layed and faute founde with thynges nothynge faute worthy, 
 ; onely to deface that holy worke, to the ende that they myghte seme 
 i to haue some iuste cause to burne it. IT And that for none other 
 j entente, but for to kepe out of the people's handes all knowleges 
 I of Crystys gospell, and of goddys lawe, excepte soo moche onely 
 I as the clergye theymselfe lyste nowe and than to tell vs. And 
 1 that lytell as it is and seldom shewed, yet as it is fered not well
 
 38 fHtmoir of 
 
 and truely tolde, but watered with false gloses, and altered from 
 the trouth of the very wordes and sentence of scrypture only for 
 y* mayntenaunce of theyr authoryte. H And the fere lest this 
 thynge sholde euydently appere to the people, yf they were suf- 
 fered to rede the scrypture them selfe in theyr own tonge was 
 (as it is thought) the very cause not onely for whiche the newe 
 testament translated by Tyndale was burned, but also that the 
 clargye of this realme hath before this tyme, by a constytucyon 
 prouyncyall prohybyted any boke of scrypture to be translated 
 into the Englyshe tonge, feryng men with fyer as heretyques 
 who so sholde presume to kepe them, as though it were heresye 
 for a crysten man to rede crystys gospell." 
 
 These admissions are deeply interesting : theyshowthat the laity 
 throughout the kingdom were strongly excited. The picture of 
 public opinion, thus drawn and published, is from the pen of the 
 champion of popery, and, as it tells against his own party, we may 
 naturally conclude that he has not exaggerated. The character 
 of Tyndale, exhibited by his persecutor, is as highly honourable 
 as it is faithful. In the third book of the Dialogues, More attempts 
 to defend the burning of the New Testament, by declaring that it 
 was full of errors. " To tell all wold be to reherse the hole 
 boke." " To search for one faute would be like studying where 
 to fynde water in the see." At length his budget of errors is 
 opened, and three heresies are proclaimed: " the prestes of 
 Crystes chyrche he calleth senyours — Chyrche he calleth congre- 
 gation — and charyte he calleth alway love." These objections, 
 were unworthy the pen of a scholar, and are highly gratifying to] 
 the friends of the Reformation. Tyndale's immortal work was] 
 subject to the severest scrutiny of the brightest scholars of the 
 age, men of the keenest penetration, and his most decided ene- 
 mies: but the pure gold defied their research for alloy ; and, in] 
 the absence of serious errors, the critics found unreasonable fault! 
 with words, because they would have preferred others nearly! 
 similar, (no more diversity of meaning, to use an expression of 
 Coverdale, than between fourpence and a groat,) if not synony- 
 mous. Sir Thomas frequently betrays a degree of blind hostility,!
 
 ©Killtam Cpntlale. 39 
 
 disgraceful as the system in which he had been educated. 
 * Tyndale's rule of obedience to the king was : " A crysten man is 
 bounden to obay even tyranny, yf it be not agaynste his fayth, 
 nor the law of god, tyll god delyuer hym therof." In reply to 
 this, More displays a captious httleness, totally opposed to his 
 native genius : he admits that the Apostle expresses exactly the 
 same idea, — " ' we muste rather please god than man,' which is 
 well sayed of the apostle, but to be said of Tyndale, a heretic, 
 it is a playne exhortacyon to rebellion."* 
 
 The word senior was taken from the vulgate Latin. Tyndale ac- 
 knowledged that it was not sufficiently explicit, and that he should 
 prefer the word elder. This gave so much oftence to the punning 
 Lord Chancellor, that he likens it to a man blind of one eye, put- 
 ting out the other to amend his sight, f The term which gave most 
 offence was " congregation," used instead of church. In using this 
 term, he was justified by his learned sovereign — the defender of 
 the faith — Henry the Eighth, who in a proclamation, and in the six 
 articles penned by his own hand, combines the two words thus — 
 " the congregation of the church of England.'' % Tyndale and 
 the king were right in using the term congregation, because the 
 common acceptation of the word church was neither the building 
 in which worship was conducted, nor the body of christians who 
 worshipped, but it was limited to the clergy, who were called the 
 church. II It is now very properly altered to church, a term by 
 which we understand all those whose faith and practice constitute 
 them christians. 
 
 More also complains, " that at the tyme of this translacyon 
 Hychens (Tyndale) was with Luther in Wyttenberge, and set 
 certayne glosys in the mergent, framed for the settynge forthe 
 of the vngracyous secte."§ He finds fault, that " confession 
 
 * Preface to Confutation. 
 
 + Confutation, p. 133. 
 
 t Autographs in the British Museum. 
 
 II The act of parliament which constituted the king supreme head of the church, 
 was intended solely to bring the clergy, who were called the church, under the juris- 
 diction of the statute law. 
 
 \ This refers to the 4to. , a copy of which was found upon the martyr Bilney in 1531, 
 having the prologue to the Romans.
 
 40 ilMcmoiv of 
 
 he traiislateth into kiiowledgyuge — Penaunce into repentaunce;" 
 and lie sums up all the errors as springing from this principle : 
 " For lie wolde make y* people byleue that we sholde beleue 
 nothyng but playne scrypture, in whyche poynte he techeth a 
 playne pestylent heresye " ! ! The faults are, in his estimation, 
 such that "as it were as sone done to weue a new web of 
 cloth as to sow up euery hole in a net, so were it almost as lytell 
 labour and lesse to translate y^ hole boke all newe then attempt 
 to correct it." He admits, however, " that a nother man trans- 
 latynge the testament, and beynge good and faythfull, myglite 
 liaue vsed happely those chaunges wythout euyll meanyng or any 
 suspicion therof."* To bring these absurd notions to a climax, 
 he declares, that " yt is enough for good cristen men that know 
 those tliynges for heresyes, to abhorre and burne vppe his bokes 
 and the lykers of them with them" ! ! ! This was the spirit of 
 popery: has it changed? If it has, it was not infallible : if it has 
 not, may such a system never again desolate our happy island! 
 
 Sir Thomas not only endeavours to frighten the people from 
 reading Tyndale, by the threat of burning here and hereafter, but, 
 to supply the place of argument, he calls to his aid a ghost to 
 establish his charge of heresy. Unfortunately for him, the poor 
 shade had been so roughly treated on a former attack, that he very 
 prudently refused to venture a second time : " When I desired 
 Origene to take the payne to come and bere wytnesse wyth me in 
 thys mater, he semed at the fyrst very well content. But when 
 I tolde hym that he sholde mete with Tyndale : he blessed hym- 
 selfe and'shranke bakke, and sayde he had leuer go some other 
 waye many a myle then onys medle wyth hym. For I shall tell 
 you syr, quod he, before thys tyme a ryght honorable man very 
 connyng and yet more vertuouse, the good bysshoppe of Roches- 
 ter, in a great audyence brought me in for a wytnes agaynst 
 Luther and Tyndale, euyn in this same mater, aboute the tyme of 
 the burnynge of Tyndalys euyll translated testament. But Tyn- 
 dale, as soon as he herd of my name, without any respectc of 
 
 * Confutation, p. Ott.
 
 Milltam Cpnt(<-ilc. 41 
 
 honestye, fell in a rage wyth me, and all to rated me, and called 
 me Starke heretyke, and that the starkest that euer was. Thys 
 tale Orygene tolde me, and swore by saynt Symkyn that he was 
 neuer so sayed vnto of suche a lewde felowe synnys he was fyrste 
 borne of hys mother, and therfore he wolde neuer medle wyth 
 Tyndale more. Now, indede, to saye the treuth, yt were not 
 well done of Tyndale to leue resonynge and fall a scoldyng, 
 chydynge, and brawlynge, as yt were a bawdy begger of Bylly- 
 ter-lane. Fy for shame, he sholde fauored and forborne hym 
 somwhat, and yt had bene but for his age. For Origene is nowe 
 xiij. hundred yere olde or there aboute, and this was not mych 
 aboue vij yeres synnys."* This story, told on the credibility of 
 the Lord Chancellor of England, must have produced its effect 
 on the populace, to whom it would be rehearsed by the priests 
 with all gravity as words of truth and soberness. 
 
 It is amusing to hear Tyndale accused of calling hard names, 
 by one who was a perfect master of the art of abuse. An intel- 
 ligent papist who, in 1533, published that rare volume, " Salem 
 and Bizance," complains very seriously that More calleth those 
 with whom he differed " sometyme desperate wretches, sometyme 
 sterke heretykes, and other whyles he calleth them the blessed 
 brotherhode, or the newe broched bretherne, or the euangelical 
 bretherne, and the principal doers he calleth potheded postels, 
 naughtee bretherne or heretike brethern — these be strange names 
 deuised after a merueilous railing fashion, wherein I thinke verely 
 he dothe not as he wolde be done to." 
 
 Tyndale was, at times, severe in his language, but it was a 
 justifiable and even needful severity ; thus, referring to unmean- 
 ing ceremonies, he says, " a man will as soon gape while thou 
 puttest sand as holy salt in his mouth, yf thou shew hym no 
 reason therof, he had as leyffe be smered wyth vnhalowed butter 
 as anoynted withf charmed oyle, yf his soule be not taught to 
 vnderstande somewhat therby." This was a poser to Sir Thomas, 
 whose anger dictated his reply: " Ah blasphemouse beste, to 
 
 * Confutation, p. 104. t More misquotes it " vncliarmed. "
 
 42 IHeniotr of 
 
 whose rorynge and lowynge no good crysten man can with out 
 heuynes of herte gyue ere. Now foloweth yt also that yf the 
 sacrament were as good vnmynistred as mynistred to who so 
 euer is not taught the proper sygnifycacyons of the outwarde 
 token in the sacrament, as Tyndale here vnder a blasphemous 
 iestynge fassliyon telleth vs : then foloweth yt, I saye, that there 
 was neuer chylde crystened synnys crystendome fyrst begane, 
 but that yt hadde bene as good to haue lefte it vncrystened, and 
 neuer to haue let water touche yt, bycause yt coulde not be 
 taught what the water sygnifyed."* This must have been a 
 grave subject to those who considered that the neglect of parents 
 as to this ceremony would be visited upon the soul of the cliild 
 in eternal misery ! ! 
 
 More was exceedingly desirous that the people should not read 
 or examine the works of Tyndale : his great forte was ridicule 
 and angry abuse, but he sometimes resorts to persuasion. " I 
 wolde aduyse any man neither to rede these heretykes bokes 
 nor mine, but occupy theyr myndes better, and standynge 
 fermely by the catholyke faith of this .xv. C. yere, neuer 
 onys muse vppon these newe fangled heresyes ; but if at 
 the parell of daynger to burne both here and in hell, he 
 cannot hold his yechynge fyngers frome theyre poysened 
 bokes, then wold I counsayle hym in any wyse to rede therwith 
 such thynges as are wrytten agaynst theym." " Besyde the 
 bookes of Latyn, French, and Douch an innumerable sorte. 
 There are made in the Englysshe tonge. Fyrst, Tyndales new 
 testament, father of them all, by reason of bys false translatyng." 
 " Tyndales heresies farre exceed and passe : and incomparably 
 ofFende the maieste of our Lorde God, than all the settynge 
 vppe of Bell, and Baal, and Belzabub, and all the deuyls in 
 hell." More, as keeper of the king's conscience, seriously said, 
 " That the king would lose his own soul if he suffered Tyndale's 
 Testament in his people's hands. "f The violence of this language 
 shows the weakness of his cause, and the poverty of his argu- 
 ment in attempting to defend the Romish church. It is in 
 
 • Confutation, folio 36. t Preface to the Confutation.
 
 ?HHiniam ContJale. 43 
 
 delightful contrast with the opinion formed by a modern papist, 
 justly esteemed for his liberality and candour, and eminent as a 
 profound scholar. " With respect to Tyndale's translation, it is 
 astonishing how little obsolete the language of it is, even at this 
 day ; and, in point of perspicuity and noble simplicity, propriety 
 of idiom and purity of style, no English version has yet sur- 
 passed it. The criticisms of those who wrote against it (we are 
 sorry to find Sir Thomas More among them) are generally too 
 severe, often captious, and sometimes evidently unjust." He 
 adds: " Burning suspicious books is the readiest way to multiply 
 them : as persecuting for religion is the surest mean of propa- 
 gating it."* 
 
 Dr. Geddes' Prospectus to a New Translation, p.
 
 44 IMcmoiv of 
 
 CHAPTER VI. 
 
 " he had a goIJen miud 
 
 That would not bend to dross, but still aspii-e 
 To heaven, and faith gave wings to his desire ; 
 He was belov'd of all that lov'd God's name. 
 The trumpet of his voice would still proclaim 
 The word of God." 
 
 tyndale's account of his translation of the new testament 
 
 HIS MOTIVES and PURITY OF INTENTION HE PUBLISHES MANY 
 
 WORKS. 
 
 In vindication of the motives which induced Tyndale to under- 
 take this dangerous and arduous labour, of translating the Holy 
 Scriptures, his learned and admirable colleague, John Fryth, 
 a short time before his martyrdom, thus addressed Sir Thomas 
 More: — "And Tyndale I truste lyueth ; well contente with 
 suche pore apostles lyfe, as God gaue hys sonne Christ, and 
 hys faythfull mynysters in thys worlde, whych is not sure of so 
 many mytes, as you be yearely of many poundes, although I am 
 sure that for hys learnynge and iudgement in scripture, he were 
 more worthye to be promoted then all the byshoppes in Englande. 
 I receyued a letter from hym, whvchwas wrytten sens Christmas, 
 wherin amonge other matters he wryteth thus : I call God to re- 
 corde agaynst the daye we shall appeare before oure Lorde Jesus 
 Christ to geue rekonynge of oure doinges, that I neuer altered 
 one syllable of Godes worde agaynst my conscyence, nor wolde 
 do thys daye, yf all that is in earthe, whether it be honoure, plea- 
 sure, or ryches myght be geuen me." Fryth adds, " Judge, 
 good Christen reader, whether these words be not spoken of a
 
 SjatlUam Ci)nt(ale. 45 
 
 f'aythfull, clere, and innocent herte. And as for liys behauyoure is 
 suche, that I am sure no man can reprove hym of any synne, how- 
 beit no man is innocent before God whycli beholdeth the herte." 
 
 His motives are thus declared in the prologue prefixed to the 
 4to. Testament with glosses, 1526. " I haue here translated 
 (brethren and susters, moost dere and tenderly beloued in Christ) 
 the New^e Testament for youre spirituall edyfyinge, consolacion, 
 and solas : the causes that moved me to translate, y thought 
 better that other shulde ymagion, then that y shulde rehearce 
 them. Moreover y supposed yt superfluous, for vi^ho ys so blynde 
 to axe why lyght shulde be shewed to them that walke in derck- 
 nes, where they cannot but stomble, and where to stomble ys the 
 daunger of eternall damnacion, other so despyghtfull that he wolde 
 envye eny man (y speake nott his brother) so necessary a thinge, 
 or so bedlem madde to aft'yrme that good is the naturall cause of 
 yuell, and derknes to procede oute of lyght, and that lyinge 
 shulde be grounded in trougth and verytie and nott rather clene 
 contrary, that lyght destroyeth dercknes, and veritie reproveth 
 all manner lyinge." 
 
 In 1528, Tyndale published the most valuable of his own compo- 
 sitions, The Obedience of a Christian Man. In the preface, he, at 
 considerable length, proves the necessity of a free circulation of 
 the Scriptures in the vernacular language of every country. After 
 his christian salutations, he says: " Let it not make thee dispayre, 
 neither yet discorage thee (oh reader) that it is forbidden thee in 
 peyne of lyfe and goodes, or that it is made breakynge of the 
 kynges peace, or treason vnto his highnes, to reade y* worde of 
 thy soules health. But muche rather be bolde in the lorde and 
 comfort thy soule. For as much as thou art sure and haste an 
 euydent token thorow suche persecutyon, that it is the true 
 worde of God, whiche worde is euer hated of the worlde." He 
 argues, that as the Jews, and those to whom the scriptures were 
 immediately dehvered, had them in their own tongue, so ought 
 all mankind. That Jerome felt the great importance of a verna- 
 cular translation, and with much labour made one in Latin. That 
 since the scriptures have been shut up, gross darkness has covered
 
 46 IBnnoir of 
 
 the people. " Tlie curates, alas, themselves, for the moost part, 
 wotte no more what the Newe or Olde Testament meaneth, than 
 do the Turkes." — " Moreouer seynge that one of you euer 
 preacheth contrary to another. And whan two of you mete, the 
 one disputeth and brauleth with the other, as it were two scoldes. 
 And for as moche as one holdeth this doctor, and another that, 
 one foloweth Duns,* and another S. Thomas," &c., enumerating 
 fifteen different sects in the then Roman Catholic church in Eng- 
 land, he adds, " In so great dyuersyte of spyrites howe shal I 
 knowe who lyeth and who sayeth trueth : wherby shall I trye 
 them and iudge them ? Verely by Goddes worde, whiche onely is 
 true. But howe shall I that do, whan thou wylte not let me se 
 the scrypture?" 
 
 Tyndale speaks famiharly of the original languages : " The 
 Greke tongue agreeth more with the Englyshe than with the La- 
 tyne, and the properties of the Hebrue tongue agreeth a thousande 
 tymes more with y^ Englysshe than with the Latyne." He wunds 
 up this interesting preface with a serious charge, " Fynally that 
 the threatenyng and forbyddynge the laye people to rede the 
 scrypture is not for loue of your soules (whiche they care for as 
 the foxe doeth for the gese) is euydent and clerer than the sonne, 
 in as moche as they permytte and sufFre you to reade Robyn 
 Hode, and Beuys of Hampton, Hercules, Hector and Troylus, 
 with a thousande hystoryes and fables of loue and wan tones, and 
 of rybaudrye, as fylthy as herte can thynke, to corrupte the 
 myndes of youth with all, clene contrary to the doctryne of 
 Chryst and of his apostles." 
 
 This book fell into the king's hands through the zeal of Tyn- 
 dale's enemies to prevent his seeing it. Queen Anne Boleyn had 
 lent her copy to one of the ladies in w^aiting, who had formed an 
 attachment to a handsome page, named Zouch ; he playfully : 
 seized the book, and made his escape with it to the chapel, as aj 
 
 * Duns Scotus, a celebrated monk, born in Scotland, of -vvhom Camden gives the 
 following character, as drawn by an Italian poet : 
 
 " All learning taught in humaine bookes and couched in holy M'rit, 
 Dun Scotus darke and doubtful! made bv subtiltv of wit."
 
 Hatlliam CjjnUalf. 47 
 
 secure place for private reading ; but unfortunately Dr. Sampson 
 caught him before he could conceal the proscribed treasure, and 
 with severe threats took away the book, and gave it to Cardinal 
 Wolsey. When the queen asked for her book, the lady, falling 
 on her knees, told her what had happened : the amiable queen 
 raised her with kindness, saying, it shall be the dearest book the 
 cardinal has got. She went to the king, and told him the 
 conduct of the doctor and cardinal. Henry immediately called for 
 the stolen volume, when she with irresistible tenderness besought 
 the king to examine its contents, which he did, and appeared to 
 be delighted with it, saying, " This book is for me and all kings 
 to read." 
 
 During this time Tyndale was incessantly employed, and pub- 
 lished a number of tracts and books, which, though small in size, 
 were mighty in pulling down the strongholds of superstition in 
 England. The original editions of many of these tracts are in my 
 cabinet, and have afforded me much instruction and information, 
 as well as amusement : among them is a copy of The Obedience 
 of a Christen Man, small 4to. published May, 1528, once the 
 property of the princess, afterwards Queen Elizabeth. It has her 
 autograph beautifully written, but with all the pomp worthy of a 
 Tudor : " Elizabeth, doughter of England and France." This 
 book, probably, assisted to fix her principles in favour of the 
 Reformation. 
 
 In 1529, having finished his translation of the first books 
 of the Old Testament, Tyndale commenced the publication 
 of them in separate tracts, ornamented with wood-cuts, and 
 accompanied with notes, which gave great offence to the clergy. 
 When the manuscript of the book of Deuteronomy was ready 
 for the press, thus completing the Pentateuch, he was visited, 
 i by the inscrutable dispensation of Divine Providence, with a 
 heavy calamity. Minding to print the fifth book of Moses 
 at Hamburgh, he on his way thither suffered shipwreck on 
 the coast of Holland; and lost his books, money, and manu- 
 script; his life was saved, for in the goodness of God he 
 was not wrecked on the English coast, where, if the sea had
 
 48 iiltmotr of 
 
 spared liini, a Smitlifield fire would have burnt, him. He con- 
 thiued liis journey, and being- joyned by Coverdale, they again 
 translated the book of Deuteronomy, and, assisted by a pious 
 lady, Mrs. Van Emmerson, it got printed; he thus completed 
 the first portion of the Old Testament in 1530. At Hamburgh, 
 the same providence which had preserved him in sliipwreck, 
 armed his body against the pestilence. " They went through the 
 work in safety, while the sweating sickness swept away thousands 
 in the city with a general mortality ; as if the useful sweating of 
 their brains were a preservative against the hurtful sweating of 
 their bodies. And indeed close application to a lawfull calling, is 
 the best antidote against a public infection."* This is the only 
 portion of the Old or New Testament in the translation of which 
 Tyndale and Coverdale assisted each other. 
 
 In the preface to Genesis, he observes, that when he pubhshed 
 the New Testament, he desired them that were learned to amend, 
 if ought were found amiss, but that, instead of amending it, the 
 papists have raised an outcry against the translation ; saying there 
 were many thousand heresies in it, so that it could not be mended : 
 even if an i lacked a tittle over his head, it was noted to the igno- 
 rant people for an heresy. " A thousand books had they lever to 
 be put forth against their abominable doings and doctrine, than 
 that the scripture should come to light." " Which thing only 
 moved me to translate the New Testament. Because I had per- 
 ceived by experience how that it was impossible to establish the 
 lay people in any truth, except the scripture was plainly laid be- 
 fore their eyes in their mother tongue." He humbly submits his 
 Pentateuch to the judgment of Hebrew scholars, and expresse 
 his willingness to have it burnt, if they will first put forth anothe 
 that shall be found more correct. His writings had by this time 
 been extensively circulated, and began to produce their good fruit 
 sixty or an hundred fold. 
 
 Many of these tracts are now lost, and probably may never be 
 again recovered. The great object which he endeavours to ilhis- 
 
 * Fuller's Church History. 
 
 i
 
 WtUiam CiiiiDak. 49 
 
 trate through all his works is the important difference between the 
 Old and the New Testaments or Covenants. No man of that 
 age, nor perhaps from that to the present period, had more dis- 
 tinct and pure sentiments upon this very important subject. The 
 former dispensation, pointing by signs and ceremonies to the latter, 
 in which a spiritual but sublime simplicity of worship takes the 
 place of outward pomp and splendour. He was severe on 
 those ceremonies, the inventions of men, alike at variance with 
 revelation and reason, by which all religion was made to consist 
 in bodily motions — howling — pattering — creeping — crossing, &c. 
 &c. His great object was to place the soul before its Creator 
 to worship him in spirit and in truth — well knowing that the 
 result of such intercourse must be a blameless and useful life of 
 active benevolence. He advocated the simple ceremonial insti- 
 tutes of the New Testament, as calculated richly to promote the 
 great object of spiritual worship. Deeply impressed with the 
 importance of religious principles — he gave up none of his pre- 
 conceived opinions until satisfied by divine truth that they were 
 wrong. His was the gradual emancipation of a spirit determined, 
 fearless of all consequences, to try all things, and hold fast that 
 which proved good. This is the great principle of the Reforma- 
 tion. This is the leading truth of revelation — a principle which, 
 while it establishes the right of private judgment, also imbues 
 the mind with a sense of individual responsibiUty at the day of 
 judgment. 
 
 While many men, of distinguished talent and piety, have ad- 
 vocated the imposition of ceremonies, creeds, and confessions, 
 they appear to others fraught with unmingled evil ; their effects 
 are intolerance, bigotry, and persecution to those who cannot 
 conscientiously conform, and hypocrisy in those who subscribe 
 them merely for place or lucre. 
 
 [£]
 
 50 iBmioiv of 
 
 CHAPTER VII. 
 
 " Rome tam'd the world, the Pope tam'd Rome so great ; 
 Rome rul'd by power, the Pope by deep deceit. 
 But, how more large, than theirs, was Tyndale's fame, 
 Who, with his pen, both Pope and Rome doth tame?" 
 
 Fr. Quarles. 
 
 tyndale's works give great offence SECRETLY CIRCULATED 
 
 pope's BULL AGAINST THEM EFFORTS OF HENRY TO SUPPRESS AND 
 
 DESTROY THEM. 
 
 Tyndale's writings were obnoxious to the popish clergy, because 
 he attacked and demoUshed that stronghold of popery, — a pre- 
 tended authority of the Church, on the plea of immediate and 
 continued descent from the apostles, and their claim of being the 
 depositary of traditions, alleged to be of equal authority with 
 the scriptures, as the rule of faith. Tyndale, in the Practice 
 of Prelates, proves that this plea has no foundation ; — that 
 it was many hundred years after Christianity was founded, 
 and had extended her genial influence, before the papists were 
 conceived; and that it was the work of several centuries to 
 strengthen and prepare that baneful system for the desolation of 
 Europe which it occasioned, not only by crusades and the horrors 
 of war, but by that dismal prostration of intellect to what was called 
 holy church and her dogmas. If inquiry was ventured upon, it 
 was silenced with this reason of faith — so the church believes, and 
 because she believes that the fathers believed it, you must there- 
 fore believe it, or be deemed a heretic and suffer death. This 
 mode of argument is seriously commended for its efficacy in driv- 
 ing away the fiend. " This is the faith of that cooliar : which 
 being at point of deathe, and tempted of the deuill what his faith
 
 mmiiaxn Cwntralf. 51 
 
 was, awnswered, I beleue and die in tlie faith of Cliristes churcli. 
 Being againe demaunded what the faith of Christ his church was, 
 that faith, saied he, that I beleue in. Tluis the deuil getting no 
 other awnswer of the simple man, was ouercomed and put to 
 flight."* Tlie same learned doctor assigns as his reason for not 
 allowing a translation of scripture : " For precious stones ought 
 not to be cast before hogges, and such of all likelihod are the laye 
 ignorant people," An odd idea of the priest, for the natural 
 result must be, his christening the little pigs, and celebrating the 
 mass to the larger swine. 
 
 Such was the system in which Tyndale had been educated. 
 The light of Scripture had gradually dispersed the gross darkness 
 which had overshadowed his own mind, and he was animated with 
 an earnest desire that the same light should shine upon his native 
 country. The great object of his writings was to excite honest, 
 rational inquiry, guided by the Bible. At times he indulged in 
 justifiable raillery. He thus ridicules abstinence : "A Charter 
 House monk would rather dye than eat flesh, but he loves the 
 strongest ale or beer heated with spices, and pours it in without 
 1 measure." In the observance of holy days " will he kepe so straight, 
 that if he meete a flee in his bed he dare not kill her," but he 
 neither knows nor cares why the day is kept. In the multitude 
 of ceremonies he is always in fear; for if without a stole about his 
 neck he were to say mass, the wafer would not be consecrated ; if 
 he gave absolution, it were not worth a mite: so their praying to 
 posts, domme pateryng and howlyng ; domme straunge holy ges- 
 tures ; these all mark a fleshlie spiritualitie, which for eight hundred 
 years has been established with lies."t 
 
 When he had accomplished his most important object in printing 
 theNewTestament, very great difficulties were encountered in circu- 
 lating volumes prohibited by such severe pains and penalties ; but 
 the determined spirit of the reformers overcame them all. Sir T, 
 More complains of the numbers imported. " Whych bokes all be 
 yt that they neyther can be there printed without great coste, nor 
 
 * Staphilus' Apologie, translated by Stapleton, 4to. IfjOr), pp. 53 and 64. 
 
 t Reply to Sir Tho. More, I'refarp. 
 
 E 2
 
 52 Memoir of 
 
 here solde wythout great aduenture and parell ; yet ceace they not 
 with mony sent from liense, to prente them there and send them 
 hyther by y^ whole fattes full at once, and in some places lokynge 
 for noo lucre, caste them abrode by nyght." Constantine, when 
 in prison, contrived by giving up some of the books to relax the 
 vigilance of his persecutors, and made his escape. " He deuysed 
 how those deuylysshe bokes whyche hymself and hys felowes 
 hadde brought and shypped, myghte come to the byshoppes 
 handes to be burned. And therfore he shewed me the shypmannes 
 name that had them, and the merkes of the ferdellys, by whych I 
 haue sinnys hys escape receyued them."* Information was laid 
 against R. Webbe of Bristol, " that some of these pestylent bookes 
 were throwen in the strete and lefte at mennys dores by nyght, that 
 where they durste not offer theyr poyson to sell, they wolde of J 
 theyr cheryte poyson men for nought. "f l 
 
 John Fox, the martyrologist, observes, that " the bookes of W. 
 Tindal being compiled, published, and sent to England, it cannot 
 be spoken what a doore of light they opened to the eyes of the 
 whole English nation, which before were many yeares shut vp in 
 darkenesse." The effect tliey produced, shook the pope, and 
 alarmed the king and his council. The kind permission of the 
 Bishop of London opened to me the archives of his diocese during 
 these troublous times, and to my great surprise I found, that the 
 fame of Tyndale had lercched Rome probably before it was known 
 to Henry the Eighth. The thunders of the Vatican were launched 
 against him so early as 1520. In the records of Bishop Tonstall is 
 preserved a bull dated July 17, in the eighth year of the pontificate I 
 of Leo, on seven closely-written folios, against Luther and his sect. 
 At the end of this formidable instrument, which denounces torment 
 here and eternal fire hereafter against those dread heretics, is a list 
 of their names in the following order : — Luthero, Lambertus, Po- 
 meranus, Zuynglius, CEcolampadius, Bucerus, Melanthonus, Ca- 
 rolastadius, Brentius, Jonas, Westemerus, Hedendorphius, Johnes 
 Agricola, Vrbanus Regius, Brestemanning, Andreas Knopken, Si- 
 
 * More's Confutation, Preface, pt, 1. t Confutation, pt. 2. p. 408.
 
 Milltam €i)ittialf. 53 
 
 mon Hessus, Johnes Wyltkyrk, Otton Brymsellius, Willmus Tyn- 
 dall, Willmus Roy apostata, Ricus Bryghtwell. The three last 
 names are linked together with a note on the right hand, Angli ; 
 and on the left, Ordines frm minor de obsuacia de Greneivyche. 
 All these are names worthy of our grateful remembrance : of the 
 Englishmen, Tyndale justly takes the lead. More calls him 
 " this blessed apostle of these apostates."* In these records is also 
 preserved a proclamation issued in the 21st of Henry VIII. (1529,) 
 declaring the royal determination to execute with rigour all the 
 laws against hereticks. It sets forth, " that books in English and 
 Latin have been circulated throughout the kingdom replete with 
 most venomous heresies, blasphemies and slaunders intollerable to 
 the clene eares of any good christen man;" and the king com- 
 mands all his lords, spiritual and temporal, judges, justices of 
 the peace, sheriffs, maiores, bayliffes, constables, and other his 
 officers and ministers, and all his subjects, to prevent any person 
 from preaching or teaching without license, and to cause all such 
 books to be brought in, on pain of immediate imprisonment and 
 punishment for heresy. The proclamation finishes with a list of 
 about ninety Latin and eighteen English books, first the Newe 
 Testament, followed by eleven other books written by Tyndale. 
 
 In the library at Lambeth Palace is an original state document 
 (a copy is in the records of the venerable Warham,) which very 
 strikingly exhibits the extraordinary effect that the writings of 
 Tyndale had upon the imperious Henry and his clergy. The 
 New Testament in English, and a few little books published 
 by a pious preacher in exile, disquieted the mighty monarch of a 
 great nation, and deeply excited his nobles. Although the effect 
 they produced was not so sudden, yet it appears to have been as 
 deep and alarming as the hand-writing upon the wall was to Bel- 
 teshazzar and his courtiers. The martyrologist Fox, who was an 
 eye-witness of these scenes, declares that Tyndale's books pro- 
 duced such singular profit to the godly, and envy to the ungodly, 
 that the commotion to destroy them was " like as, at the birth of 
 
 • Confutation of Tyndale, Vol. II. p. 364,
 
 54 IMfmoiv of 
 
 Christ, Herod and all Jerusalem was troubled with him." Henry 
 had abolished the Pope's jurisdiction in England, but he still 
 cherished popery as the best means of preserving arbitrary power. 
 The circulation of the Scriptures, he saw would be the forerunner 
 of the downfal of the popish church in England. That system, 
 weighed in the balances of God's word, was found wanting; and 
 if the fundamental principle of the Romish church, belief without 
 investigation, gave place to honest inquiry, Henry might justly 
 conclude, that the people, emancipated from religious slavery, 
 would with injurious haste shake off their political chains. He 
 therefore exerted all the energies of his powerful mind to extirpate 
 books so much at variance with cruel or unjust laws and arbitrary 
 domination. 
 
 The document which suggested these observations, occupies 
 eight skins of parchment, closely written on both sides in a very 
 neat and small character, dated May 28, 1530. It was published 
 in presence of the king, his council, and a convocation of clergy, 
 at the palace of Westminster, adjoining to the chamber of the 
 parliament, and witnessed with the attestations and seals of the 
 three parliamentary notaries : these imposing solemnities are di- 
 rected against the writings of William Tyndale ! 
 
 The document commences with a solemn appeal to God, and 
 " to all trew and faithful cristen people ; " and it then sets forth, 
 that the King, " hearing that many books in the English tonge 
 containing many detestable errors and dampnable opynyons, 
 prynted in parties beyonde the see, to be brought into diuerse 
 townes and sondrie parties of this his realme of Englande, and 
 sawen abrode in the same, to the great decaye of our faithe 
 and pervious corrupcion of his people, vnles spedye remedye 
 were breuelie prouided. That his subiectes myght kepe pure and 
 clene of all contagion of wronge opynion in Cristes rehgion, and 
 that he was full lothe to suffre suche euill sede so wen amongest his 
 people, soo to take roote, that it myght ouergrowe the corne of the 
 Catholicke fayth." It goes on to state, that his majesty, having 
 collected those books, sent them to his council, prelates, and divers 
 learned men of both universities and others, with instructions that 
 
 I
 
 22Hiniam CyutaU. 55 
 
 theyshould read them, and be prepared conscientiously to give their 
 opinions as to the doctrines contained in them, and to be ready 
 to support such opinions by extracts from the said books; — that 
 this council met at the king's palace at Westminster, consisting 
 of the lord legate, archbishops, bishops, and learned men ; and 
 that they came to an unanimous conclusion, that all the said 
 books contain " many erroures and heresyes both detestable and 
 damnable " — " which bokes doo swarme full of heresies and 
 detestable opynyons," Each heresy is then engrossed at length 
 on the deed. As our limits will not allow of the insertion of the 
 whole, we have selected the first which is written against each 
 book, and given the total number. 
 
 The Wicked Mammon contains thirty heresies — 1st. Faith only 
 doth justify us. The Obedience of a Christian Man, twenty- 
 five heresies — Whatsoever is done before the Spirit of God giveth 
 light is condemnable — Purgatory ys of the popys inuentyon, and 
 therfore he may doo ther what so euer he wyll — No man may be 
 hired to pray. The Revelation of Antichrist, forty-nine here- 
 sies — To bynde a man perpetually to any vow of religion is without 
 doubt an error — Not only the Pope ys wycked, but the popedom- 
 self, and the oftyce ys yniquyte, and ys suche a power that yt 
 suppressyth the fay the and gosple, and cannot be admynystered 
 by a good prynce, but by the aduersarye of Chryste* — All 
 thinges necessarye are declared in the Newe Testament — The 
 Newe Testament of Criste will not sufFre any lawe of compulsion, 
 but oonly of counsell and exhortation. [These noble sentiments 
 are declared by the Roman Catholic church to be detestable and 
 dampnable heresies ! ! !] The Sum of Scripture, ninety-two 
 heresies — The water of the fonte hath noo more vertue in it 
 than hath the water of a ryuer — We be all equally bounde to 
 knowe the Gospells and the Epistells of Sainte Powle — Men 
 should see that their childern come to church to here sermon — 
 
 *ln the original document, this heresy is obliterateil ; I have copied it by the aid of 
 the transcript in the records. Tliat which was heresy in 1530, and punishable with a 
 cruel death, riz. to speak against the pope, w as declared by act of parliament in 1531 
 to be sound doctrine. Ileiesy is a strange thing.
 
 56 iMnnoir of 
 
 The Gospell is written for all persons, estates, dukes, princes, 
 pope, emperour." The Book of Beggars — That there is noo 
 purgatory, but it is a thinge invented by the covetousness of the 
 spiritualtee oonly, to translate all kingdoms from other princes unto 
 them — And that there is not oon worde spoken of it in all Holye 
 Scripture, The Exposition into the seventh chapitre of the First 
 Epistill to the Corynthians, contains these heresies — Vows of chas- 
 tity may be broken — Fasting not an exclusion of meat and drink — 
 that Paul had a wife — that Sainte Pawle saith, that he ought 
 to be chosen for to be a bishop, that is the husbande of oon 
 wyfe." In this it is difficult to discover which this learned coun- 
 cil of the Romish church charged with heresy, Paul or Tyndale. 
 The deed goes on to say, " All which great errours and pestilent 
 heresies being contagious and dampnable with all, the bokes con- 
 teyning the same, with the translacion also of Scripture, corrupted 
 by William Tyndall, as well in the Olde Testament as in the 
 Newe, the kinges hyghnes, with the assent of the prelates and 
 universities, has detyrmined vtterlye to be expelled, rejected, and 
 putt aw ay out of the handes of his people. And the king orders 
 all preachours in his realme to publish the commands of his high- 
 ness in a bill to be read in every church and chapel in the king- 
 dom, during divine service. This bill sets forth the king's zeal 
 for his people's happiness, and that, having found that certain 
 books were distributed through the realme, he had collected them, 
 and had required the opinion of his prelates and learned men, to 
 know whether they were agreable to Goddis woorkes and doctryne 
 or noo; — that, after free deliberation, the whole of these lerned men 
 had determined that these books conteyne fals tradicions, and 
 corrupte doctrine, and pernicious heresies, to the destruction of 
 the soules of good cristen men. — I therfore warne and monyshe 
 you by the woordes of Cryste, Take hede of fals prophettes. 
 Wherfore yowe that have the bookes called Thobedience of a 
 Crysten Man — The Sum of Scripture — The Reuelation of Anti- 
 crist — The Supplication of Beggars — Mammona — The Matry- 
 mony of Tyndale — The Newe Testament in Englishe, of the 
 translacion wliiche is noAve prvnted, detest them ; abhorre them ;
 
 WliUiam CMiiUalt. 57 
 
 Ikepe them not in your handes ; deliuer them to the superioures 
 suche as call for them. And if by reading of them heretofore, 
 
 ■ any thinge remanyth in your breests of that teching, either 
 
 forget it, or by enforniacion of the truthe, expelle it and purge 
 hit to the entent that ye soo puryfied and clensed of that con- 
 
 ; tagious doctryne and pestiferous tradicions, may be fytte and 
 apte to receyve and reteyne the true doctryne and vnderstanding 
 of Cristes lawes, to the comforthe and edificacion of your soules. 
 Thus I move and exhorte you in God to do. This is your duty to 
 do. This ye ought to doo. And being obstinate and denyinge 
 
 [ or refusing this to doo, the prelates of the churche having the 
 cure and charge of your soules, owght to compell you, and your 
 prince to punysh you and correct you not doing. Vnto 
 whom, as Saint Powie saith, the sworde is given by Goddes 
 ordinance for that purpose. It is added, that an opinion having 
 been spread abroad, that the king was bound to give the Scrip- 
 tures to his people in their own language, he had taken the 
 advice of these prelates and nobles, who declare that he is not 
 l)ound to do so; but that he will have the New Testament trans- 
 lated, and if the people are meke and submissive, and he thinks 
 that it will conduce to their good, he will give it to them. 
 
 This decree was calculated to serve as a general search-warrant 
 to examine every man's house for the forbidden books, from the 
 palace to the hovel. Where discovered, the penalty was awfully 
 severe: as in the case of Harding, a tormenting death too often 
 aggravated by refined cruelty. It is surprising that any of these 
 books have been handed down to us. Most of them still exist, 
 and mocking the impotent power which sought their destruction, 
 they form an imperishable monument to the talent and piety of 
 the truly illustrious Tyndale : while they form an equally striking 
 monument to the infamy and disgrace of those who sought to 
 destroy works replete with exalted sentiments, because they 
 promoted emancipation from a system the essence of which is 
 spiritual slavery. 
 
 It is a matter of regret, to find among the names ap- 
 pended to the deed, as members of this council, one who after- 
 wards suffered martyrdom for the very cause which he here
 
 58 IHtmotv of 
 
 condemns. Hugh Latjmeh tiien consented to the destruction 
 of Tyndale, as Saul did to the martyrdom of the amiable and 
 pious Stephen. Sir Thomas More was a principal actor in tliis 
 business; and he thus describes the solemnities with which this 
 deed received the royal assent :* — " In hys owne moste roiall per- 
 son, in the sterre chamber, moste eloquently by hys owne mouth, 
 in greate presence of hys lordes spyrytuall and temporall, gave 
 monycyon and warnynge to all the iustyces of peace, of euery 
 quarter of hys realme then assembled byfore hys hyghnes, to be 
 by them in theyr cuntrees to all hys people declared, and dyd 
 prohybyte and forbydde, vppon greate paynes, the bryngvnge in, 
 redynge, and kepynge of any of those pernycyouse poysened 
 bookes, to the entent that euery subjet of hys, by the meane of 
 suche manyfolde effectual warnynge, wyth hys gracyouse remys- 
 syon of theyr former offence in hys commaundement before 
 broken, sholde from thense forthe auoyde and estyew the parell 
 and daunger of punyshement, and not dreue hys hyghnesse of 
 necessyte to the thynge from whyche the myldenesse of hys 
 benygnet nature abhorreth." 
 
 In June, 1530, the King issued a proclamation, setting forth, 
 that, with the advice of the primates and learned men from all 
 parts of the kingdom, the books of Tyndale had been examined, 
 and found to contain pestiferous errors and blasphemies, and or- 
 daining that they should be taken of all men for books of heresie, 
 and worthy to be put in perpetual oblivion. Henry commands his 
 subjects to deliver up all such books within fifteen days. The 
 judges, justices, constables, and all officers are ordered to seize all 
 those who refuse to dehver such books, or are suspected to keepJ 
 them, and to bring them before the king and his council, that thej 
 may be corrected and punished for their contempt, to the terrible\ 
 example of other like transgressors. The proclamation declai"es, j 
 that it is not expedient for the people to have the Scriptures in 
 English, and decrees that they are books of heresie, and sha^ 
 be clerely exterminated and exiled out of this realme of Englai 
 
 * Preface to the Confutation of Tyndale. 
 t Sir Thomas More, within three years, bitterly tasted the mildness of his roy; 
 master's benign nature, by being cruelly put to death !
 
 MltUtam CnnUalc. 59 
 
 for ever. It also extends tlie prohibition to the same books in 
 " Douch" (German) and French. This proceeding justifies the 
 character given of his persecutors by Tyndale : lie calls them 
 " fleshly-minded hypocrites, as making the Scripture theire own 
 possession and merchandize, and so shutting up the kingdom of 
 heaven, which is God's word, neither entring themselves, nor 
 suffering them that would."* 
 
 Every effort of human wit, in addition to such cruel laws, was 
 exhausted against these books. The usual intimidation was the 
 I fear of burning, both here and hereafter. More indulged his 
 readers with a peep into the regions of terror, to frighten the 
 poor Papists from inquiries after truth. " Tewkesbury would 
 not have been martyred yf Tyndales vngracyouse bokes had 
 neuer come in hys hande, for whych the pore wreche lyeth now 
 in hell, and cryeth out on him ; and Tyndall, yf he do not 
 amende in tyme, he is lyke to fynde hym when they come togy- 
 ther, an bote fyrebronde burnynge at hys bakke, that all the 
 water in the worlde wyll neuer be able to quench, t Then haue 
 we Jonas made out by Tyndale, a boke that whoso delyte 
 therein, shall stande in parell that Jonas was neuer so swalowed 
 vppe wyth the whale, as by the delyte of that booke a mannes 
 soule maye be so swalowed vppe by the deny 11, that he shall 
 neuer haue the grace to gete out agayne. "| 
 
 This prologue is of considerable length, and is ironically severe, 
 by showing the wicked conduct of the Jewish priests in our 
 Lord's days, and the parallel conduct of the Roman Catholic 
 teachers. It contains a clear exhibition of Tyndale's religious 
 sentiments. " If thou find ought amisse, when thou seist thy 
 selfe in the glasse of God's Worde, thynke it compendious wis- 
 dome, to amende the same betymes, monished and warned by the 
 ensample of other men, rather than to tary vntil thou be beaten 
 also." He calls the whale's belly a new schole in which Jonas 
 lost much of his dross — and exhibits him as a warning. " And 
 wyth Jonas let them that wayte on vanities, and seke God here 
 
 Prolojjue to Jonas. 
 + Preface to the Confutation of Tyndale. 
 
 f This treatise is published in every edition of Tyndale's Bible. The original 
 edition is of extreme rarity.
 
 60 iHltmoti- of 
 
 and there, ami in eiiery tempi, saue in tlieyr hertes; — go ami 
 seke the testament of God in thyne hart " — " and when the rage 
 ot" thy conscience is ceased, offer thanksgeuing and paye the vowe 
 of tliy baptisme, that God only saueth of his only mercy — ascribe 
 the cause of thy tribulacion vnto thyne owne synne, and the 
 cause of thy delyuerance vnto the rnercye of God." 
 
 The Lord Chancellor takes advantage also of the superstitious 
 fears of the ignorant. It happened that at this period the coun- 
 try suffered under a severe famine, attended by great mortality. 
 This the enlujhtened More attributes to Tyndale's heretical 
 books ; and he predicts that for this heresy the Almighty would 
 send wars, sickness, and mortality.* 
 
 At other times, ridicule and raillery are tried, to aid the sup- 
 port of the tottering hierarchy — " Neuer was made a more 
 folyshe frantyque boke than the Wycked Mammon." " Then 
 haue ye an exposycyon also vppon the VII chapyter of Corin- 
 thyes, by whyche prestes, freres, monkes, and nonnes be taught 
 that euangelical lyberty, that they may runne out a caterwaw- 
 ynge, and so wow and wedde."t 
 
 Tyndale had now settled at Antwerp, as chaplain to the com- 
 pany of English merchants. Wherever he went, his unaffected 
 piety and amiable manners secured the esteem of all who knew 
 him ; and although he sustained a public character, his abode 
 was for some time veiled from his powerful enemies, who had 
 long doomed the persecuted exile to death. He was thus shielded 
 for four years against all their machinations. 
 
 During this perilous time he compiled a short treatise on the 
 sacrament, severely condemning the absurdities and idolatry 
 of the mass ; but, fearing that it might offend some weak dis- 
 ciples, he withheld it from the press, and it was not printed 
 until after his martyrdom. 
 
 With respect to all his tracts and treatises, Fox quaintly but 
 justly says, they are " no lesse delectable than also most fruitfull 
 to be read." 
 
 * Preface to the Confutation. 
 
 t More indulged in very indelicate jokes upon the vicious conduct and profligate 
 concubinage of the clergy, but their getting married excited his unbounded abhor- 
 rence and anger.
 
 ©ZHi'niam CimUale. 61 
 
 CHAPTER VIII 
 
 " In the rare roll of martyrs we do find 
 Famous John Frith, an Englishman hy nature ; 
 Who, from his youth, adorn'd his education 
 With promptitude of wit, and other parts. 
 Whereby he flourish'd both in tongues and arts." 
 
 QrARLES. 
 
 INEFFECTUAL ATTEMPTS TO ALLURE TYNDALE TO ENGLAND HIS 
 
 SEVERE PRIVATIONS HENRY'S ANGRY' LETTER TO HIS ENVOY' 
 
 MARTYRDOM OF THE AMIABLE FRITH. 
 
 The emissaries of Henry, Cardinal Wolsey, and the Lord Chan- 
 cellor, were at this time using their utmost efforts to bring Tyndale 
 to England, that, by cutting short his life, the light of Scripture 
 might be, as they vainly hoped, extinguished. The principal agent 
 employed to effect this, was the British envoy in the Low Countries, 
 Stephen Vaughan. The first communication from him which I 
 have been able to discover, is a letter to his master, Henry VIII., 
 dated January 26, 1530, from the town of Barrough, near 
 Antwerp. From this it appears that Tyndale had not taken up 
 his residence in the Low Countries at that time, so that, to open 
 a correspondence with him, letters were addressed to three dif- 
 ferent cities in Germany. He was aware of the determined aim 
 of his enemies to destroy him, and, like a hunted hart, concealed 
 himself from his pursuers. The Envoy, having addressed his 
 Majesty on political affairs, thus introduces the subject of our 
 memoir.* " I have written three sondry letters vnto Willyam 
 Tyndall, and the same sent for the more suretie to iii several 
 places; to Frankforde, Hamborough, and Marleborough. I 
 
 * These papers are in the British Museum. I have published every word con- 
 tained in them relative to Tyndale.
 
 62 fMnnoiv of 
 
 tlion nott, assured in wliich of the same he was and had veray 
 g;ood hope, after I harde say in Englande that he wolde, 
 upon the promise of your magestie and of your most gracious 
 sahie conducte, be content to repayre and cum into England, 
 that I shulde partly therwith, and partly with such other per- 
 swasions as I then devised in my said letters, and fynally, with 
 a promyse which I made hym, that whatsoever suretie he wolde 
 reasonably desire for his safe coming in and going out of your 
 Realme, my friends shulde labour to have the same graunted by 
 your magistie. that now the brute and fame of suche thinges 
 (as sithe my wrytyng to hym) hathe chaunced within your 
 Realme, shulde provoke the man not only to be mynded to 
 the contrary of that, whereunto I had thought without diffi- 
 cultie to have easily brought him, but also to suspect my per- 
 swasions to be made to his more parell and daungier, then, as 
 I thynke if he were verily perswaded and put before you, your 
 most gracious benygnytie and piteous regarde naturall custome 
 alwayse had towardes your humble subjectes considered, and 
 specially to those, which knowlaging theyr offences, shall humbly 
 requyre your most gracious pardon, he shall never have nede so 
 doe or feare. Lyke as your magestie, as well by his letters written 
 with his owen liande, sent to me for answer of my sayde letters, 
 as also by the copie of another letter of his answering some other 
 person whom your magestie had commanded to perswade by like 
 meanys, may playnly apperceyue — whiche letters like as toge- 
 ther I receyued from these parties, so sende I herwith enclosed 
 to your highnes." This communication was accompanied by a 
 letter to Lord Cromwell, in which he says, " It is vnlikely to 
 gett Tyndall into England when he dayly hereth so many thinges 
 from thense whiche feareth hym. After his booke answering my 
 lord chancillor's boke be put fourthe, I thinke he wyll wryte 
 no more. The man is of a gretter kxowlege then the 
 
 KYNGE HIGHNES DOTH TAKE HIM FOR, wlliche Wcll appcreth 
 
 by his workes. Wolde god he were in Englande." 
 
 The letters from Tyndale sent to the King by his envoy, have 
 not yet been found. Should they still exist, their contents must 
 be very deeply interesting.
 
 Mtlliam CwnKalc. 63 
 
 Among the state papers is preserved part of a well written and 
 affecting letter from one of the King's emissaries, who, in a very 
 singular, and even romantic manner, obtained an interview with 
 Tyndale. The courtier found himself most unexpectedly in the 
 presence of his long-sought victim, who awed him with his dig- 
 nified purity and truth, so that, in answering him, he tells his 
 royal master that he did it as his poor wit would serve him. 
 The letter bears every mark of explicit sincerity, and it displays in 
 lively colours the sufferings of this great man. One to whom 
 the nation is so deeply indebted, was living in painful and peri- 
 lous concealment, afflicted with hunger, cold, and every pri- 
 vation, aggravated by the difficulties thrown in his way to prevent 
 the circulation of the Scriptures. He deeply partook of the 
 sorrows of David, whose tears flowed because the law of God 
 was despised. Still, the great object for which he cherished life, 
 was not yet accomplished. The Bible had not been printed and 
 circulated in the English language. The king's agent thus 
 writes : — 
 
 " Please it your maiestie to be advertised, how that of 
 late I obteyned a copie of one parte of tyndalles boke, 
 answerynge to the boke put forth by my lord chancellor, 
 whereof immediatly I gave knoledge to my Lord Thomas 
 Cromwell, and him required thereof to advertyse your High- 
 ness as aperteyned ; which copie beyng rudely writyn enter- 
 lynyd and difficult to be red, me thowght uncomly and not 
 mete in so vile aray to be sent to the hands of your Riall 
 maieste. The Regard whereof moved me to write it ageyne that 
 it myght come to your most gracious hands the more legible 
 and easy to your redyng, which parte I have herewith sent vnto 
 your hyghnes, thynkyng that the matter therein conteynyd (for 
 the modest order thereof) In regard of his former wrytyng, will 
 somewhat better like you then some other of his works which he 
 hath with lesse advisement, more Rashenses and ruder spirite put 
 forthe before this tyme. this part which your grace receives nowe 
 is but a third or fourth part of his hole worke, but comprehendeth 
 in effect the substance and pithe of the other parts where he par-
 
 64 IHemoir of 
 
 ticularly answereth to every chapter of my lordes booke with 
 suche growndes as he hathe laid in his first part, thow he vse in it 
 a larger circumstance. The seconde part I have in hkewise ob- 
 teynyd which I will in like wise write and send unto your grace 
 with all convynyent spede and celerite. the day before the date* 
 hereof, I spake with Tyndall withowt the town of Andwerp and 
 by this meanes. He sent a certeyne person to seke me, whom he 
 had advysed to say, that a certeyne frend of niyne, vnknowen to 
 the messenger, was very desirows to speke with me ; praying me 
 to take paynes to go unto him to suche place as he should bryng 
 me. Then I to the messenger (said) what is your fryend and 
 where is he ? His name I know not, said he, but if it be your 
 pleasure to go where he is, I wilbe glad thider to bryng you : thus 
 dobtfull what this matter ment, I concluded to go with hym, and 
 folowed hym till he browght me withowt the gate of Andwerp into 
 a feld lying nyghe unto the streme, where was abidyng me this 
 said Tyndall. At our metyng, do you not knowe me ? said this 
 Tyndall. I do not well remember you, said I to hym ; my name, 
 said he, is Tyndall. But Tyndall, said I, fortunate be our 
 metyng. Then Tyndall: Sir, I have bene excedyng desirous to 
 speke with you. And I with you ; what is your mynd. Sir, 
 said he, I am enformed that the kynge's grace taketh great dis- 
 plesure with me for puttyng furthe of certeyne bokes which 
 I lately maid in these partes, but specially for the boke namyd the 
 Practise of Prelates, whereof I have no littell marvaill consideryng 
 that in it I did but warne his grace of the subtyle demeanor of 
 the Clargy of his Realme towardes his person, and of the shamefull 
 abusions by them practised, not a littell threatnyng the displeasure 
 of his grace and weale of his Realme. In which doyng, I shewed 
 and declared the harte of a trew subiect which sowght the salue- 
 gard of his Riall person and weale of his commons, to thentent 
 that his grace thereofF warnyd mygt in dewe tyme prepare his re- 
 medies against the subtyle dreames. If for my paynes theirin 
 takyn. Yf for my pouertye. Yf for myn exille out of myn 
 
 * The date is unfortunatplj- wanting.
 
 OTiilltam CpnKalc. 65 
 
 naturall contrey, and beyng absent from my fryndes. Yf for my 
 hongar — my thurst — my cold — the great danger wherewith I am 
 every where conipasyd — and fynally yf for innumerable other hard 
 and sharp sicknesses whiche I indure, not yet feellyng theyre 
 asperitie by reson I hopyd with my labors to doo honor to God — 
 trew service to my prynce, and plesure to his commons, how ys 
 yt that his grace this consyderyng may ether by hymselfe thyncke 
 or by the perswasions of wother, be browght to thyncke, that in this 
 doyng I schold not schow a pure mynd, a trew and incorrupt 
 zeale, and eiFeccyon to his grace. Was there in me any suche 
 mvnde when I warnyd hys grace to beware of his cardinall 
 whose iniquyte he schortly after approvyd accordyng to my 
 wrytyng ? Doth this deserve hatered ? Ageyne, may his grace, 
 beyng a crysten prynce, be so vnkynd to God, whiche hathe 
 commaundyd his word to be spredde thorowgh owght the world ; 
 to geve more faythe to the wykkyd perswasions of men, whiche 
 presumyng above Goddes wyssdom and contrary to that whiche 
 Cryst expressly comandeth in his testament dare saye, thatt yt is 
 not lefuU for the pepoll to have the same in a tonge that they under- 
 stond because the puritie thereof schold opyn mens ies to se ther 
 wyckydnes ! ! Is there more danger in the kynges subgects then in 
 the subgectes of all other princes, whiche in every of there tongges 
 have the same under pryveleage of their sufFeraynse, as I now am, 
 very deth ware more pleasaunt to me then lyffe, consyderyng 
 mans nature to be suche as can bear no trewthe. This, after a 
 long communycation had betwene us, for my parte makynge an- 
 swar as my pore wyt wold serve me whiche war to long to write. 
 I sayde him with gentyll perswasions to know whether he wold 
 come into Ingland aserteynyng hym that meanys schold be made 
 yf he thereto were mynded with owght his parell or dawnger that he 
 myght so doo. And that what surety he wold devyse for the 
 same purpoose, schold by labor of freynds be obteyned of your 
 Magestie : but to this he answerd that he ne wold ne dorste come 
 into Ingland, albeyt your grace wold promes him neversomuch 
 the surtye. Feryng lest, as he hath before wryttyn, your promise 
 made scholde schortly be broken by the perswasyon of the clargye 
 
 [^ ]
 
 6G ilMrmoiv of 
 
 whiche wolde affyrme that [jroniyses made with erytykes ought 
 not to be kept. After this he told me how he had fynyshed a 
 worke agenst my Lord Chansellars booke, and wold not put it in 
 printe till suche tyme as your grace had sene yt, becawse he apper- 
 sevyth your dysplesure towardes hym for hasty puttyng forthe of 
 his other werkes, and because yt schold appere that he is not of 
 so obstynate mynd as he thynketh he is reported unto your grace. 
 This is the substaunce of his comunycasion had with me, whiche 
 as he spake, I have wryttyn to your grace, word for word, as 
 nye as I cowlde by any possible meanys bryng to remembraunce. 
 My trust, therfore, is that your grace will not but take my laburs 
 in the best part. I thowght necessary to be wTytten unto your 
 grace. After these wordys, he then beyng some thyng fearfuU of 
 me, lest I wold have parsuyd hym, and drawyng also towardes 
 nyght, he toke his leve of me, and departed from the towne, and I 
 toward the towne, saving I schold schortly peraventure se hym 
 agayne, or yf not, here from hym. Howbeyt, I suppose, he after- 
 ward retornyd to the towne by a nother wey, for there is no 
 lyclyhed that he schold lodge withought the towne, hastie to 
 parsew hym I was not, becawse I had some lyclyhod to speke 
 schortly agayne with hym, and in perswing hym, I myght per- 
 chaunse have fay 11 yd of my purpose, and put my selfe in dawnger. 
 To declare to your magestie what in my pore judgement I thvnke 
 of the man, I asserteyne your grace I have not communed with a 
 
 man The remainder of this interesting paper is lost, 
 
 but it may be fairly inferred that a high character was given of the 
 distressed exile. 
 
 Tyndale's Practice of Prelates, to which he alluded in this con= 
 versation with the King's envoy, was printed at Marpurg, by 
 H. Luft in 1530. It is an admirably condensed history of the 
 rise and spread of popery, and of the intriguing practices of 
 the Romish hierarchy. He ascribes the desire of Henry to be 
 divorced from his faithful queen Catherine, to advice instilled 
 into his mind by his confessor, the Bishop of Lincoln, at the in- 
 stigation of Cardinal Wolsey. The ulterior design was to bring 
 ?ibout the marriage of Henry to the French princess ; and, by the
 
 3S2aintam CuntJnlc. 67 
 
 united influence of the two crowns, to secure an open road, by 
 whiclr the cardinal might ascend to the papal see and triple 
 crown, in which case Lincoln would have been advanced to 
 York. Tyndale most decidedly opposes the divorce, by learned 
 and unanswerable arguments drawn from the laws of nature and 
 of God. " What God has joined together, no man, not even the 
 Pope, can lawfully put asunder." 
 
 Tyndale was contented with his poor apostle's life, although 
 exposed to severe privations ; still resisting every temptation to 
 wealth and honour, preferring the wealth of a pure conscience, 
 and the honour of untainted principles, with exile and severe 
 sufferings, to all the pomp and luxuries of affluence, with a 
 guilty conscience. He thus apologizes for presuming to offer 
 his advice to Royalty. " Some man might happlye say, that 
 though a greate man wold be content to haue his deades com- 
 pared vnto the lawes of God, he wold disdayne yet to have so 
 vyle a wretch as I am, to dispute of them. I answere this is 
 not my faute, but Goddes will, which for the most parte euer 
 chosest of the vilest to confounde the gloriouse which not onlye 
 clothed his sonne with oure vyle nature, but made him also of 
 the lowest sorte of men, euen fyue hundred steppes beneth the 
 degre of a cardinale. And the gloryous scribes and the pha- 
 rises for all their holinesse rebuked not Herod ; but vile Jhon 
 the Baptist." 
 
 Another communication relative to this illustrious exile, is 
 contained in a letter from Sir S, Vaughan, addressed to the 
 King, dated May 20, 1531. The sentiments of Tyndale, here 
 communicated to Henry, display great magnanimity ; and they 
 are expressed in language which, considering his suffering state, 
 is deeply affecting. The spirit which it breathes reminds us of 
 the devotion of the apostle Paul to his nation, as exhibited in the 
 epistle to the Romans, chapter ix. v. 3. So here, Tyndale was 
 ready to be accursed for his nation, to suffer torment and death, 
 upon condition that his countrymen should be first supplied with 
 the bread of life, — the Bible in their own language. The letter
 
 68 ilflfmotv of 
 
 commences with some political aftairs : the following is a copy 
 of the latter part, being all that refers to Frith and Tyndale. 
 
 " As touching a yong man being in these parts, named Frithe, 
 of whome I lately aduertised your magestye by my former lettres, 
 and whom your royall magestie giveth me in commandement withe 
 frendly parswasions admonytions and holsome cownsayles to 
 aduertise to leue his willfull opinions and errours and to re- 
 turne into his natiue contrey. I shall not fayle accordinge 
 vnto your most gracious commaundement to indevour to thutter 
 most of my power to perswade hym accordinglye, so sone as my 
 chaunce shalbe to mete with hym. How be it I am informed 
 that he very lately maryed in HoUande, and ther dewUethe, but 
 in what place I cannot tell ; thys mariage maye by chaunce hynder 
 my perswasions. I suppose hym to haue byn thereunto dryuen 
 throughe pouuertie, whiche is to be pitied, his qualities considered. 
 I have agayne byn in hande to perswade Tyndall, and to draw 
 hym the rather to favour my perswasions, and not to thinke the 
 same fayned, I shewed hym a clawse conteyned in maister 
 Crumwell's lettre, conteynynge these wordes foUowinge. And 
 not withstanding other the premisses in this my lettre conteyned, if 
 it were possible, by good and holsom exhortacions to reconsile and 
 conuerte the sayde Tyndall from the trayne and affection whiche 
 he now is in, and to excerpte, and take away the opynyons and 
 fantasies sorely rooted in hym, I doubte not but the kynge high- 
 nes wolde be muche ioyous of his conuersion and amendement. 
 And so beinge conuerted, if then he wolde returne into his realme, 
 vndoubtedly the kinges royall magistie is so inchned to mercie, 
 pitie, and compassion,* that he refusethe none whiche he seythe to 
 submyt themself to the obedyence and good order of the worlde. 
 In these wordes I thought to be suche swetnes and vertiie as were 
 able to perse the hardest harte of the worlde. And as I thought, 
 so it cam to passe. For after sight therof, I perceyued the man 
 to be excedinge altered, and to take the same very nere vnto his 
 
 * These must have been courtly words without meaning, like those at the dose of 
 a modern petition — " as in duty bound will ever praj-."
 
 Milliam CyntJale. 69 
 
 ' hearte, in suche wise tliat water stode in his yees. And answered 
 what gracious wordes are these. I assure youe, sayed he, If it 
 wolde stande withe the kinge most gracious plaisur to graunte 
 only a bare text of the scripture to be put forthe emonge his 
 people, Hke as is put forthe emonge the subgectes of the empe- 
 rour in these parties, and of other cristen princes, be it of the 
 translation of what person soever shall please his magestie, I shall 
 ymedyatlye make faithfuU promyse neuer to write more, ne 
 abide two dayes in these parties after the same : but ymedyatly to 
 repayre into his realme, and there most humbly submytt myselfe 
 at the fete of his roiall magestie, offerynge my bodye to suf- 
 fer WHAT PAYNE OR TORTURES, YE WHAT DETHE HIS GRACE 
 
 WILL, so THAT THIS BE OBTEYNED. And till that tyme, I will 
 abide thaspect of all chaunses what so euer shall come, and in- 
 dure my lyfe in as many paynes, as it is able to bere and suffer. 
 And as concernynge my reconsiliacion his grace may be assured 
 that what soeuer I haue sayed or written, in all my life ageynst 
 thonour of Goddes worde, and so proued ; the same shall I before 
 his magestie and all the worlde, vtterly renownce and forsake. 
 And with most humble and meke mynde imbrace the truthe, ab- 
 horringe all errour souer at the most gracious and benygne 
 request of his royall magestie, of whose wisdome, prudence and 
 lernynge I hear so greate prayse and commendation, then of any 
 other creature lyuyng. But if those thinges whiche I haue 
 written be true, and stande with Goddes worde, why shulde his 
 i magestie hauynge so excellent a guyft of knowlege in the scrip- 
 tures, moue me to do any thinge agenst my conscience with many 
 I other wordes whiche were to longe to write. Fynally, I haue 
 \ some good hope in the man, and wolde not doubte to bringe hym 
 j to some good poynt, were it that some thing now and then myght 
 1 proceed from your magestie towardes me, wherby the man myght 
 I take the better comforte of my perswasions. I aduertised the 
 I same Tyndall that he shulde not put forthe the same booke, tyll 
 • your most gracious pleasure were knowen, whereunto he an- 
 swered, myne aduertisement cam to late, for he feared lest one 
 that had his copie, wolde put it very shortly in prynte, whiche he 

 
 70 fMcmoir of 
 
 woulde lett yi" lie coulde, if not there is no remedy. I shall stay 
 it as muche as I can, as yet it is not come forthe ne will not in 
 a while by that I perseyue." 
 
 The tears in the eyes of Tyndale showed the excellency of his 
 principles and the goodness of his temper. To him it was a subject 
 of deep regret, that he dared not conform to the wishes of his 
 sovereign and the government of his country. He could submit 
 to privations, cruelty, and death ; but he could not make profes- 
 sions, unless they were sincere. He argues, with sound reason, 
 that the King ought not to require the submission of his subject in 
 matters of religion, contrary to the dictate of conscience, as he 
 hoped, guided by the Scriptures. Here is no boasting of his 
 superior purity or principles, but anxious regret that a profession 
 of insincere conformity was required. It was a painful test, 
 whether he should obey God or man. His fervent piety enabled 
 him to resign himself to every affliction rather than make a 
 hypocritical profession of belief in matters which, in his sober 
 judgment, he considered unscriptural and irrational ; and in 
 this he manifested the most honourable and dignified character 
 which human nature is capable of sustaining. 
 
 What little patience Henry possessed, was now exhausted. 
 When he found it impossible to allure, or by any means to get 
 his victim to England, he threw off the mask. With an ap- 
 pearance of indignation he declares, that he will not have the soil of 
 his realm polluted by such a desperate heretic. But his Majesty 
 had also a new and deep cause of alarm and anxiety, lest his 
 envoy should become a reformer instead of reforming the poor 
 exiled priest. A heavenly atmosphere appeared so to surround 
 Tyndale that it was impossible to hold commimications with him, 
 and not be convinced of the truth of his piety and principles. 
 The King discovering that he had assigned to his agent a dan- 
 gerous as well as difficult task, he now resorted to every art of 
 persuasion and threatening, to prevent his ambassador. Sir Thomas 
 A'^aughan, from becoming a convert to Tyndale's sentiments. 
 
 The reply to Vaughan's letters was drawn by the secretary 
 of state, and laid before the Kins:, who made very considerable
 
 ^Htlliam Ci)ntrale. 71 
 
 alterations in it : these are accurately copied from the original 
 state paper.* The words which the royal penman struck out are 
 printed between [ ] in Italics : those in a smaller type interlined were 
 inserted by his hand. They show that Henry possessed a mind of 
 deep penetration, and of very considerable endowments. He made 
 no alterations except where the paper alluded to Tyndale. 
 
 " Stephen Vaughan I commende me vnto you. And haue re- 
 ceyud your letters, dated at Andwarpe the .xviij. day of Aprill, 
 with also that parte of Tyndale's boke [^sewed and ] inclosed in 
 lether, which yt with your letters directed to the Kinges Highnes. 
 After the recept whereof, I dyd repayre vnto the courte, and there 
 presented the same vnto his royall maiestie. Who [after the re- 
 cept thereof] made me answer for that tyme that his highnes at 
 oportune leysour wolde vysite ouersee and rede the contents as 
 well of your letters as also the saide boke. And at my next re- 
 payre thither, it pleased his highnes to call for me, declaring vnto 
 me as well the contentes of your letters as also moche matter con- 
 teyned in the said boke of Tyndalles. And albeit that I might 
 well perceyue that his maiestee was right well pleased, and right 
 acceptablee considered your diligence, and paynes taken in the 
 wryting and sending of the saide boke, as also in the perswading 
 
 yet his highnes 
 
 and exhorting of Tyndall to repayre into this realme [in the accoin- 
 
 nothing Ijked the sayd boke being fylled with sedycyous slanderous lyes and 
 
 plishment of his high pleasure and commaundement. Yet I 
 
 Faninstycall oppynyons. Shewing therein nether lernyng nor trewthe 
 
 might coniecture by the farther declaracyon of his high plea- 
 
 and ferther conference with his grace, I myght well perceyue that he thought 
 
 sure. Which sayed vnto me, by your wryting it manyfestlie 
 
 that ye bare moche 
 
 appered how moche'] affection, [love and zele ye do bere] towardes 
 
 & knowledge in woordlye thinges 
 
 the saide Tyndall, whom in his maners, [modestie and symplycitee] 
 
 in your letters who's 
 
 ye vndoubtedlie^do moche [more] allowe and commende [then his] 
 
 being replete with so and lyes 
 
 \vorkes[beingsorepletewithlyesandrnost]abh.ornyndib\e&c\a.undeTS, 
 
 onlye 
 
 Imagened and ^fay ned to enfecte [and intoxicate] the peopuU, [(may 
 
 * In the British Museum.
 
 72 iiTcmoir of 
 
 him to lake grace, native lerning, godly 
 
 to indyff€rentjudye7nent^dec\?iTeih \_him ) for the ivhich yourfmiours 
 
 discrecyon and all other good qualities, nothing else pretending in all his 
 
 supposed to be born to the saide TyndalL, who assuredlie sheweth 
 
 workes but evedente dyssaite 
 
 himself, in myn ojjynyon rather to be replete with venymous 
 envye, rancour, and malice then with any good lerning, vertue, 
 or discression, hathe put the hinge highnes in suspectyon of 
 
 ye by your letters prayse, 
 
 you , considering']t\\dX\jj e should~\m?,nchW\?,Q\lene vnto and favour 
 
 set forth, and avaunce hym. which nothing elles pretendyth 
 
 the evill doctryne of so perverse and malycyous a person, and so 
 moche prayse him. Who nothing goeth about, or pretendeth,] 
 
 and sowe sedycyon 
 
 but [onelie to seduce, deceyue, and~\ disquiet [the people and 
 
 among the peopull of this realme. 
 
 comenwelth of this realme. Whose cummyng into Englande 
 
 His highnes therf ore 
 
 the Kinges highnes can right well forbere and^ hathe com- 
 
 to aduertise you that his pleasure is 
 
 maundedme[ea:jp/essZ?/]towryte[?;?i^o ?/ow,]that ye shoulde desyste 
 
 the sayd Tyndale to cum into this realme 
 
 and leve eny ferther to persuade or attempte [him there unto.'] 
 
 he 
 AUedging that [his maiestie so euedentlie'] perceyuing the maly- 
 
 and judgment of the said Tyndall is in maner without hope of 
 
 cyous, perverse, vncharytable mynde [and disposicyon of the said 
 
 reconcylyacyon in hym, and is veray joyous to haue his realme destytute of such a 
 
 Tyndall is rather] veray glad [that he is out of his realme] then 
 
 person is 
 
 that he shouldretoume into the same, there to manyfest his errours 
 and sedycyous opynyons, which (being out of the Realme by 
 his most vncharytable, venemous, and pestilent bokes, craftie 
 
 For hys hyghnes right prudentlye consyderyth 
 
 and false persuasions) he hathe partlie don all redie. ^ [So that] if 
 
 he might 
 
 he were present by all lykelehod, he wolde shortelie (which God 
 defende) do asmoche as in him were to infecte and corrupt 
 the hole realme, to the grete inquietacyon and hurte of the 
 
 Wherfor Stephen 
 
 comen welth of the same. [Wherfore] ^ I hertehe pray you, that 
 [f-om hensforth'] in all your doinge[a?zc?]procedynge, and wryting 
 
 without dissimulacyon 
 
 to the kinges highnes, ye do iustely, trewlie, and vnfaynedlie, .^
 
 miUtam CyntJatc. 73 
 
 shew yourself his trew louyng, obedyent subiect. Beryng no manor favour, love, or 
 
 {shew yourself to he no fauerer vnto the saide'] Tyndall, ne to his 
 
 affection vnto the said 
 
 workes in any maner of wise, but [rather] vtterlie [to] contempne 
 
 in so 
 
 and abhorre the same. Assuring you that ^ doing [the contrary ^ 
 ye shall not onlie cause the kinges [highnes] royall maieste, whose 
 
 poodnes 
 
 [highnes] at this tyme is so benlgnelie and gracyouslie mynded 
 towardes you (as by your good dyligence and Industrie to be 
 vsed to serue his highnes, and extewing and avoyding to favor 
 and allow the saide Tyndall his erronyous workes and opynyons) 
 
 80 to sett you forwardes, as all your lovers 
 
 ye are like shortlie to atteyne [both welth, honestie, and pro- 
 
 and friends shall haue gret consolacyou of the same. 
 
 mocyon at his gracyous hande, to the singuler ioy, jJ^easure, 
 
 doinn^, ye shal 
 
 and comforte of all your frendes^ and by the contrarie [to] ac- 
 quire the indignacyon of God [and] displeasure of your souereigne 
 
 cause 
 
 lorde, and by the same [compell] your good frendes which haue 
 
 bryng into his gracyous 
 
 ben euer glad, prone, and redie to [aduance] you [vnto the] fauours 
 [of your prynce,] to lamente and sorow, that their sute in that 
 
 be frustrate and 
 
 behalf should ^ not take efFecte, according to their good intent 
 and purpose. Hauing therefore firme trust, that for the loue ye 
 
 wiU 
 
 ■ow^e to yourself, me, and [other] your frendes, ye [wilbe well] 
 
 and often 
 
 beware, [from hensforth,] to enter into any [soche] opynyons, 
 
 or suspyeyon 
 
 whereby any sclaunder, dishonestie, [or] daungier ^ might insue 
 towardes you ; whereof I promyse you I wold be as sorie as 
 
 naturall 
 
 your [good] father. As touching Frith, mencyoned in your saide 
 letters, the kinges highnes, heryng tell of his towardenes in 
 
 moche 
 good letters and lernyng, doth [regrete and] lament that he 
 
 should in such wise as he doth, set fourth, shew, and applye 
 
 his lernyng and doctryne in the semynacyon and sewing such 
 
 euill seedes of dampnable and detestable heresies, mayntenyng, 
 
 bolstring, and aduancyng the venemous and pestyferous workes,
 
 74 iMnuotr of 
 
 erronyous and sedycyous opynyons of the saide Tyndale, and 
 
 lyke 
 
 other such. Wherein his highnes [as] a most vertiious and be- 
 nigne prynce and g-ouernour, hauing charge [commytted vnto 
 
 and veraye 
 
 hini] of his people and subiectes, _^ being ^ sorie to here tell that 
 any of the same should in suche wise ronne hedling and 
 
 and holsom doctryne of holye fathers, into 
 
 digresse from the lawes [and precej)te'] of Almightie God, ^ [i7ito 
 
 sucli dampnable 
 
 suche d.ampnable] heresies and sedycyous opynyons, and being 
 ever inclyned, willing, and gretelie desirous to forst and prouyde 
 
 and moche desyryng the recousylyaeyon of the sayd Fryth lie 
 
 for the same, ^ and also fermelie trusting that [the saide Frith'] 
 be not so farre as yet inrouted in the evill doctryne of the saide 
 
 and other 
 
 Tindall, but that by the grace of God, louyng, charitable, and 
 frendely exhortacions and aduertisements of good people, he 
 
 hath wylled 
 
 may be [revoked and ] called agayne to the ryght way. [ Wylleth] 
 
 me to vrcyt vnto you, that je 
 
 therefore, [and desire th you], according to his trust and expec- 
 
 will 
 
 tacyon, , with your frendelie persuasions, admonycyons, and 
 holsome exhortacions, counsaill and aduyse the said Fryth, 
 if ye may convenientlie speke with the same to leve his wilfull 
 opynyons, and like a good christian to retorne [vnto our Saue- 
 
 Avhere he shall assurydly fynde the kynges highnes most mercyfuU and benynglye 
 
 our Christe, and also] into his natif cuntrey. ^ So that by his 
 
 vpon his conuersyon, disposyd to accept hym to his grace and joye 
 
 procedinge as he begynneth, there be no more [sedycyous infec- 
 tions and heresies solved amongst the hinges peopulL] Where- 
 
 exort you 
 
 fore eftesones I [harte lie pray you,'] and for the loue of God [do] 
 not onehe [exhorte you] vtterlie to forsake, leue, and withdraw 
 your afFectyon from the saide Tyndale, and all his secte ; but 
 
 the sayd Frith and other 
 
 also as moch as ye can poletiquelie and charytablie, to allure ., 
 
 being in these parties which in any wyse ye shall knowe or suspecte to be 
 
 all suche persons [as ben] fautours and assistents to the same, 
 from all their erronyous myndes and opynyons. In which do- 
 
 in 
 
 ing ye shall not onelie highlie merite [of] Almightie God, but 
 
 1
 
 ^milliam Cyntialc. 75 
 
 also deserue hygh thankys of the kinges royall maiestee, who 
 will not forget your deuoyre and labours in that behalf. So 
 
 euydentlie 
 
 that majestee may ^ perceyue that ye etfectuallie do intende 
 the same." 
 
 Such were the arbitrary practices of bye-gone days never to 
 return. The King chose to profess his belief in certain speculative 
 dogmas, but was not content to allow his subjects the same 
 liberty of choice. He ordered them to believe as he did. He 
 did not require uniformity of features, but that which was 
 equally absurd, mental uniformity; and because Tyndale honestly 
 avowed a difference of opinion on these dogmas, although 
 he was a most loyal subject, an excellent citizen, his highly cul- 
 tivated mind rendering him an ornament to society, one who 
 exemplified every moral virtue in his conduct, still he is denounced 
 together with all those who did not speak evil of him. That 
 system, called religious, which by human laws interfered with the 
 sacred rights of conscience, produced the same baneful effect on 
 the mind of Henry which it had done on that of Sir Thomas 
 More. 
 
 Tyndale's learned and affectionate friend Frith, relying on 
 promises never intended to be kept, came to England. His amiable 
 temper and deep store of acquired knowledge pleaded nothing 
 in his favour. He refused to profess a belief in doctrines to 
 which no human intellect could honestly assent, and at which 
 his heart revolted. He was immediately apprehended and sent 
 to the Tower, whence this highly-gifted and learned young man 
 was conveyed to that aceldama where many of the most vir- 
 tuous and pious men of the age were slaughtered, and from a 
 Smithfield fire he ascended to his eternal rest. Two Romish 
 clergymen exhorted the people not to pray for Frith any more 
 than they would for a dog: at this the martyr smiled and prayed 
 God to forgive them ; but the people " sore grudged at them 
 for so saiynge."
 
 76 IHemoii- of 
 
 CHAPTER IX. 
 
 ' By his rare pains, firm faith, and Christ's free grace. 
 Which formerly thick fogs of error base. 
 And dusky clouds of works' desert hid quite. 
 Were well restored to their ancient light. 
 He, by God's word and Spirit's inspiration. 
 The gospel light re-spread throughout our nation. 
 His ashes, kept by heaven, securely rest. 
 And sweetly sleep in hope to rise most blessed." 
 
 QUARLES. 
 
 HIS HABITS AND LABOURS AT ANTWERP — REPUBLISHES THE NEW 
 TESTAMENT — IS BETRAYED, IMPRISONED, AND MARTYRED. 
 
 Tyndale's habits, for the few years that he resided at An- 
 twerp, were most actively benevolent. He was the almoner of 
 his more wealthy countrymen. Saturday and Sunday were his 
 days of relaxation from severe study : on the former, he visited 
 the sick and dying foreigners, and on Sunday, both before and 
 after divine service, he visited and relieved his fellow exiles. 
 Persecution for conscience sake, like a dreadful pestilence, 
 ravaged his native country, sweeping away with the besom of 
 destruction the most pious and benevolent of her sons. Many, 
 to escape a cruel death, fled to Antwerp in the greatest distress; 
 and they obtained from Tyndale consolation and a supply for their 
 pressing wants. In bestowing alms, he appeared like an angel 
 of mercy : in preaching, he spoke like an apostle. These qua- 
 lities which dignify human nature, only excited the more bitter 
 animosity of those who were persecuting Christ in the persons 
 of his pious and devoted disciples. 
 
 The laborious studies which occupied the great portion of his 
 time, were in vindicating himself and the reformation from the slan-
 
 25ZHiUiam Cijntralc. 77 
 
 tiers of Sir Thomas More, and in completing the translation of the 
 Sacred Scriptures. It is impossible to decide, without the discovery 
 of new evidence, whether he translated the whole of the Old Testa- 
 ment : the similarity which pervades it, leads me to conclude that 
 he did, and that Coverdale profited by his manuscripts. It is plain, 
 that, from Esdras to Malachi, it is one translation, published by 
 Coverdale in 1535,* and by Matthews in 1537,f with such altera- 
 tions as pleased the respective editors : from Genesis to Esdras, and 
 the whole New Testament, are distinct translations. Tyndale's 
 name was suppressed in both, on account of the rancorous 
 hostility of Henry against him, for having honestly spoken in 
 opposition to the divorce from Catherine. 
 
 From 1526, when he added prologues and glosses to the New 
 Testament, he does not appear to have made any alteration in 
 the text until 1534, when he republished it with considerable 
 improvements, at Antwerp, in small 8vo., entitled, "The Newe 
 Testament, dylygently corrected and compared with the Greke, 
 by Willyam Tindale, and fynesshed in the yere of oure Lorde God, 
 A. M. D. and xxxiiij. in the moneth of Nouember." It has wood 
 cuts and ornamented letters. The title and prologues comprise 
 sixteen leaves, followed by a second title and list of books. 
 The text occupies ccclxxxiv leaves, the two last being num- 
 bered wrong. The Pistles of the Olde Testament end on folio 
 cccc. The table follows on ten leaves, the last two pages contain 
 " thinges to fill vp the leffe withal." Some copies were printed 
 on yellow paper. 
 
 In this edition, Tyndale took advantage of friendly and hostile 
 criticisms, and endeavoured to render his version still more faith- 
 full by the result of profound studies. A fair specimen of tlie new 
 readings are given at the close of this memoir. The prologue 
 commences with, " Here thou hast (moost deare reader) the New 
 Testament or covenaunt made wyth vs of God in Christes bloude. 
 Which I have looked over agayne (now at the last) with all 
 dylygence, and compared it vnto the Greke," &c. This pro- 
 
 * Printed at Cologne, reijulilished at Zurich, l^fjO. 
 
 T Printed at Lubeck, and published by Grafton, in London.
 
 78 ilHcmoir of 
 
 logue was reprinted, verbatim, with every subsequent edition. It 
 closes with a defence of the use he made of the words repent- 
 ance and elders. To this he added a second preface, very 
 severely reflecting upon G. Joye. The occasion of this was, 
 that Joye, having been employed by a Dutch printer to coiTect 
 the press of the fourth pirated edition, had altered some words, 
 and particularly Repentance, for which he put " the life after 
 this." At this time the reformers were daily expecting the cor- 
 rected edition, when Joye published and circulated his, three 
 months before Tyndale's was finished. Many of the exiled re- 
 formers waited on Tyndale to inquire the reason why these fan- 
 ciful alterations had been made ; and he soon found, that a sur- 
 reptitious book had been imposed upon the public by Joye. In the 
 second preface to Tyndale's edition, he very properly warns the 
 public of this discreditable imposition. During Tyndale's im- 
 prisonment, in February, 1535, Joye published what he called 
 an apology, but which was a very intemperate attack upon his 
 friend and brother exile, then in prison, and in imminent danger 
 of martyrdom. Joye alleges that he received only fourteen shil- 
 lings Flemish, about eight shillings British, for his labours, and that 
 he heard say, that Tyndale had ten pounds for his copyright. His 
 defence is, that it was intended solely to render the New Testa- 
 ment more useful, but he does not apologise for nor defend his 
 having made alterations and published them under Tyndale's 
 name. The prologues in Tyndale's revised edition, and the 4to. 
 of 1526, are very similar to those of the German, by Luther. 
 This of 1534 may be distinguished from all the subsequent 
 impressions by a discrepancy in the marginal notes in 1 John's 
 epistle, ch. 3, " Loue is the fyrst precept and cause of all other ;" 
 while on the opposite page he says, " Fayth is the fyrst 
 commaundement .and loue the seconde;" also, by the omis- 
 sion of the tenth line in Revelations, ch. 9, and by an error 
 mentioned in the prologue : it occurs in Matthew xxiij. " Clense 
 fyrst the out sydeof the cup," &c. which should have been, " Clense 
 fyrst the inside," &c. The most singular rendering in the whole 
 volume was continued in all the editions. Death in the Revela-
 
 ©JHtlliam Cwntfalc. 79 
 
 tions, is mounted on a green horse. It was in this same year, 1534, 
 that Tyndale was treacherously betrayed and imprisoned. 
 
 Sir Thomas More, in the examination of persons accused of 
 heresy, especially such as had come from Flanders or Germany, 
 questioned them minutely as to their knowledge of Tyndale. 
 He had thus obtained a description of his person, dress, habits, 
 friends, and places of resort. He now lodged in the English 
 house or factory, which was kept by a merchant, Thomas Pointz. 
 Henry VHI. and his council suborned and employed one Henry 
 Phillips, the son of a custom-house officer at Poole, of gentle- 
 manly appearance, who, with a valet, came to Antwerp: having 
 made acquaintance with some of the merchants, he met Tyn- 
 dale, and he, without suspicion, placed a fatal confidence in him, 
 and invited him to his apartments. Pointz, having some sus- 
 picion, asked Tyndale how they became acquainted ; to which he 
 replied, that he was an honest man and handsomely learned ; and 
 Pointz, finding that he had made so favourable an impression 
 on his learned friend, desisted from further inquiry. Phillips, 
 after having for some time dined at his table and partaken of his 
 hospitality, went to Brussels, and with great pains and expense 
 obtained a warrant to apprehend Tyndale for heresy. To ex- 
 ecute it, he brought back with him the procurer-general and his 
 officials, not daring to trust the officers of Antwerp, where his 
 victim was so much beloved. Having detained these persons at 
 Antwerp until Pointz had left that city on business, he then called 
 at the house of Pointz, and Tyndale invited him to go and dine 
 with him at the house of one of his friends, assuring him of a 
 hearty welcome. The villain then, under a pretence of having lost 
 his purse, borrowed of his unsuspecting victim all his money. In 
 passing through the narrow entry of the hotel, Phillips, with ap- 
 parent courtesy, insisted on Tyndale going first ; and, as his victim 
 was much shorter than himself, when they came to the door, he 
 pointed down on Tyndale: immediately the officers v/hom he had 
 placed there, seized him together with all his books and papers. 
 He was in this pennyless condition conveyed to the prison at 
 Vilvoord, a village at the ford between Brussels and Malines, on
 
 80 iMcmoir of 
 
 tlie road to Antwerp. If ever there was seen the perfection of 
 unprincipled villany, to the utter disgrace of human nature, it was 
 in this diabohcal agent to tlie Roman Cathohc party in England, 
 —Phillips. 
 
 Every effort which the most affectionate regard and veneration 
 for Tyndale could prompt, was made by Pointz and the British 
 merchants at Antwerp, to obtain the liberation of their beloved 
 pastor; but it w^as in vain. Letters were immediately dispatched 
 to Lord Cromwell and others in England ; and favourable answers 
 having arrived, Pointz, at the request of the body of English 
 merchants, went with the communications to the Lord of Barowe, 
 following him post to Maestricht, that he might deliver them in 
 person, and with great difficulty he obtained his answer. With 
 this he hastened to Brussels. The imperial council gave him a 
 letter to Lord Cromwell, and Pointz undertook to carry it in 
 person to London with all possible speed. Here he was de- 
 tained for a month, but, by perseverance and interest, he obtained 
 favourable letters, with which he went direct to Brussels. His 
 zeal for the pious preacher nearly cost him his hfe; for Philhps, 
 finding that these powerful efforts were likely to succeed, ma- 
 naged, by the aid of the Roman Catholic priests at Louvain, to 
 have Pointz arrested on suspicion of heresy, and committed to 
 prison. Within one week he was examined upon more than a hun- 
 dred articles. He was prohibited from intercourse with his friends, 
 unless his letters were written in the Dutch language and sent 
 through the medium of his persecutors. Finding that his life 
 was in imminent danger, he broke out of his prison by night, 
 and made his escape. Still, although under such perilous cir- 
 cumstances, he persevered in his efforts to save the life of Tyn- 
 dale. On the 25th of August, 1535, he wrote to his brother in 
 London a letter honourable to his pious and aftectionate regard 
 for his friend and pastor.* " It was said that the King had written 
 in favour of William Tyndall, now in prison, and like to suffer 
 death, and it is feared that these letters have been intercepted. 
 
 * This letter is presen'ed in the Cottonian MSS. The spelling is in some instances 
 altered, to render it easily intelligible.
 
 Tliis man lodged with me three (juarters of a yere. — I know tliat 
 the King- has never a treuer hearted subject this day Hving. He 
 knows that he is bound by tlie law of God to obey his prince ; 
 and I know well that he would not do the contrary to be made 
 lorde of the worlde. The death of this man will be a great hin- 
 draunce to the Gospel ; and to the enemies of it, one of the 
 highest pleasures. I fear that he will be shortly condemned, for 
 two English men at Louvain apply it sore, taking great pains to 
 translate out of English into Latin, those things that may make 
 against liim, so that the clergy here may understand it and 
 condemn him, as they have done all others, for keeping apenyonys 
 contrary to their business, the which they call the order of holy 
 church. Brother, the knowledge that I have of this man causes 
 me to write as my conscience binds me. For the king's grace 
 should esteem him at this day as a greater treasure than any 
 one man living." Pointz was a wealthy and highly respectable 
 man, who, in a few years after these melancholy transactions, 
 returned to England, and obtained an act of parliament to natu- 
 ralize his children. The character which he gave Tyndale, and 
 his efforts, at the imminent risk of his own life, to save him, show 
 the high estimation in which this pious, talented, and amiable man 
 was held by those who enjoyed his society. The British merchants 
 who constantly associated with him, knew his worth, and esteemed 
 him accordingly. The letter of Pointz, sent to Lord Cromwell, 
 is preserved among the state papers in the British Museum. 
 Tyndale's imprisonment lasted nearly two years, during which 
 time he was incessantly employed in the great object of extending 
 the genial influence of pure religion. His amiable and pious con- 
 duct obtained for him every indulgence that could be allowed to a 
 prisoner, which enabled him to carry on a sharp controversy with 
 the professors at the neighbouring university of Louvain. 
 
 In his imprisonment, he redeemed his pledge given to the priest 
 in Gloucestershire many years before, that the ploughboys should 
 have the New Testament to read. In 1535, was printed a very 
 curious edition of Tyndale's version. In this he imitated the 
 plan of Luther, who published the New Testament in three different
 
 82 i^flcmoiv of 
 
 dialects of Germany, Following this plan, he printed the revised 
 version of the preceding year in a provincial orthography, probably 
 that of his native county ; peculiarly adapted to agricultural 
 labourers. From a copy in my library, late the property of Dr. 
 Adam Clarke, I extract the following specimen : — holly cite, for 
 holy city ; saeyde, aengels, wayghthyer, foete, behoelde, broether, 
 faether, moether, tacken, agaeynst, theacheth, graece, cloocke for 
 cloke, maester, saefe, shaeke, &c. &c. To this book was added 
 the heads of chapters, as far as I have been able to discover, for 
 the first time. 
 
 The termination of his invaluable life, and of all his sufferings, 
 now drew nigh. His anticipations of release from sin and sorrow, 
 and an exaltation to the bliss of angels, his desires to join the bright 
 and glorious company of heaven, were about to be realized. He 
 who said, " Fear not them which kill the body, but are not able 
 to kill the soul," most eminently comforted and supported his 
 servant. Having exhorted others to constancy, he was now to prac- 
 tise the fiery lesson. The formalities of a trial were gone through, 
 and he was condemned by virtue of a decree made at Augsburg 
 against what was called heresy. In September, 1536, he sufi^red 
 the dreadful sentence. In a moment so appalling, he exhibited that 
 calm firmness and patient resignation which arose from a sure hope 
 of immediate enjoyments indescribable and full of the eternal 
 weight of glory. While he calmly viewed the dread preparations 
 to deprive him of life, and burn his body, his heart mourned over 
 England. His last thoughts were for the eternal welfare of his 
 country, and his dying voice called for mercy on his unrelenting per- 
 secutor. He cried out at the stake, " Lord, open the King of 
 England's eyes." He was then strangled ; and long ere his body 
 was reduced to ashes, his soul had commenced the glorious anthems 
 of the redeemed of God, who had washed their robes and made 
 them white in the blood of the Lamb.
 
 5!2atntam CnntJalf. 
 
 83 
 
 " Rome thundred death, butTyndale's dauntless eye 
 Looked in death's face and smiled, death standing by. 
 In spite of Rome, for England's faith he stood. 
 And in the flames he sealed it with his blood." 
 
 Many times have I stood upon the spot, a rising ground near 
 the prison at Vilvoord, where these awful cruelties were inflicted ; 
 and my soul has felt humbled at the recollection of the atrocious 
 deeds of my fellow men. Here, during the revolution at Brussels 
 in 1830, 1 was taken prisoner by a detachment of Dutch troops, 
 and for about two hours was detained in the prison built on the 
 ruins of the castle where the immortal Tyndale was confined. In- 
 quiries which I had formerly made of an aged jailor, were renewed 
 to the one who had taken his place. For a moment, the sickening 
 horrors of war, the sound of the artillery, the wretchedness of the 
 fugitives, the wounded and the dying, were effaced by these eager 
 inquiries ; but no vestige of the martyr remained. 
 
 Several times I have searched the archives at Brussels; but, al- 
 though most kindly assisted by a friend high in the establislmnent, 
 
 g2
 
 84 IJUmoir of 
 
 nothing could be found relative to Tyndale. Many waggon -loads 
 of valuable papers were not arranged. The only discovery worthy 
 notice was, that it cost the Government for rushes, post, chains, &:c. 
 a sum nearly amounting to one pound thirteen shillings, to burn a 
 poor Scotchman for heresy. 
 
 The conduct of Tyndale in jail won the heart of his keeper, who, 
 with his daughter and some of the household, became converts to 
 the cross of Christ. Even the Emperor's attorney-general, who had 
 obtained the sentence against him, solemnly declared that he was a 
 learned, a good, and a godly man. 
 
 His character is thus drawn by Francis Quarles, author of the 
 Divin,e Emblems.* 
 
 " Zeal crowned his heart and made him to outvie 
 Papistick stories of hell -bred tyranny ; 
 He fear'd them not, but boldly would dispute 
 Against their swelling errours, and confute 
 Their principles with a most dexterous art ; 
 His tongue was never traytor to his heart ; 
 Truth was the hand that pointed to the way, 
 "VVTiere fuU content and rich salvation lay. 
 'Twas not a loathsome prison could devorse 
 His ready lips from the profound discourse 
 Of true reUgion, nothing could prevent 
 His just endeavours. Time he thought mispent 
 If not employed to good ; reader, admire, 
 His body flam'd to make his soule a fire." 
 
 • Fuller's Abel Redivivus, 4to. 1651. p. 130. 
 
 |l
 
 Hailltam Ci)nt(alf. 83 
 
 CHAPTER X. 
 
 " He, living, stopt Rome's breath. 
 And dead will be Rome's death." 
 
 HIS DYING PRAYER ANSWERED SPREAD OF HIS OPINIONS THE BIBLE 
 
 TRIUMPHS ACT TO ABOLISH TYNDALE'S WORKS LIST OF HIS WRIT- 
 INGS COMPARISON OF HIS FIRST EDITION OF THE NEW TESTAMENT 
 
 WITH THAT FINALLY REVISED BY HIM. 
 
 The dying voice of the Martyr liacl scarcely been uttered, before 
 his prayer was answered, and the eyes of the King were so far 
 opened, that he issued an injunction, ordering that the Bible should 
 be placed in every church for the free use of the people. In this 
 year (1536) were published seven or eight editions of the New 
 Testament in English. One of them, in royal 8vo. probably 
 executed in Paris, is a peculiarly beautiful specimen of black- 
 letter typography. 
 
 During the short period that the people were allowed the use of 
 the Scriptures, many learned to read, that they might enjoy those 
 treasures which had been so long hid. Amongst this number, 
 Strype narrates the adventures of one who suffered from the deadly 
 animosity to the Scriptures engendered by ignorance and the errors 
 of education. It excited a father to a state of diabolical frenzy 
 against his son, for denying that worship was due to a wooden 
 cross. The name of the sufferer was William Maiden. When 
 the King had allowed the Bible to be read in all churches, several 
 poor men at Chelmsford bought the New Testament, and on Sun- 
 days sat reading it at the lower end of the church. Many flocked 
 about them to hear it read, and he, among the rest, came every 
 Sunday to hear the glad and sweet tidings of the gospel. But his 
 father observing it, angrily fetched him away, and would have him 
 say the Latin matins with him. This led him to learn English, 
 that he might read the New Testament himself; which when he had
 
 86 liBcmoii- of 
 
 by diligence effected, he and his father's apprentice bought the 
 New Testament, and, to conceal it, laid it under the bed straw, and 
 read it at convenient times. One night, his father being asleep, 
 lie and his mother chanced to discourse concerning the crucifix, — 
 the kneeling downi to it and knocking on the breast, then used, 
 and tlie holding up the hands to it when it came by on procession. 
 This, he told his mother, was plain idolatry, and against the com- 
 mandment of God, where he saith. Thou shalt not make any graven 
 image, nor bow down to it, nor worship it. His mother, enraged 
 at his words, said, Will thou not worship the cross, which was 
 about thee when thou wert christened, and must be laid on thee 
 when thou art dead ? In this heat the mother and son parted, 
 and went to their beds. The sum of the evening's conference 
 she presently repeats to her husband, who boiling with fury, 
 arose and went into his son's chamber, where, like a mad 
 zealot, taking him by the hair of his head with both his hands, 
 he pulled him out of the bed and whipped him unmercifully. 
 And when the young man bore this beating with joy, considering 
 it was for Christ's sake, and shed not a tear, his father was more 
 enraged, and ran down and fetched an halter, and put it about his 
 neck, saying he would hang him. At length, with much entreaty 
 of the mother and brother, he left him, almost dead. 
 
 The New Testament of this translation was most extensively 
 multiplied. Twenty-three different editions are in my library, be- 
 sides ten of Coverdale's translation, printed during the same period. 
 
 In 1538, Coverdale superintended the printing of the great Bible 
 in Paris. In this, he took Tyndale's version as his basis, makino- 
 many alterations from his own translation, and some probably at 
 the suggestions of Cranmer and the English reformers. This is 
 the version now used in the Psalter and lessons printed in the 
 Book of Common Prayer.* Numerous interpolations Avere in- 
 troduced into the text. This continued to be the authorised Bible 
 for nearly thirty years. 
 
 Such was the amazing zeal of the people to receive the Scriptures, 
 
 " The interpolations are printed in the Prayer-book as part of the text : see Psahn 
 14, and in the Comniination. In the great Bible, they were printed between bracket^, 
 and in a different type.
 
 (Smilliiim CoutJalc. 87 
 
 that, before the close ofthe year 1541, sixteen distmct editions of 
 the whole Bible were printed, each of which consisted of from fifteen 
 to twenty-five hundred copies. 
 
 Upon their being set up for public use in the churches, g-reat 
 numbers resorted to read or hear them read, insomucli that the 
 people selected one who had the clearest voice to read for the 
 benefit of the multitude, who resorted to them instead of hearing 
 mass. This gave great offence to the clergy, and they seriously 
 complained that the service of the mass was interrupted. The 
 bishops placed over these public Bibles, orders and regulations, 
 threatening to remove them unless the strictest decorum was pre- 
 served. Those for the diocese of London were to this effect : — 
 " The Bible is to be read with all devocion, humilitie, and quyet- 
 nesse, the reader leuing behynde hym vayne glorye, hypocrisie, and 
 all other carnall and corrupte affections, bring with him discretion, 
 honeste intente, charytie, reuerence, and quyet behauiour; he is 
 not to expound nor to reade with a lowde voyce, and without dis- 
 putacion." At length, an order was issued that none should read 
 aloud. The King also issued a proclamation to the same effect. 
 Soon after this, Henry became restless and unstable ; and the 
 popish party prevailed. Every means was employed to prevent 
 the Bible from being read, and orders were given to the curates to 
 search their parishes for Tyndale's Testaments and his works. At 
 length, on the 20th of January, 1543, an act of parliament was 
 passed rigorously to suppress all the writings of Tyndale, and to 
 limit the reading of Cranmer's or Coverdale's translations to cer- 
 tain classes of persons. The bill is entitled most strangely, " An 
 act for the aduauncement of true religion, and for the abolishment 
 of the contrary." The original edition printed by Berthelet in 
 1544, is in my possession, from which the following extracts are 
 made : — " That all manner of bookes of the Old and Newe Tes- 
 tament in Englishe, beinge of the crafty, false, and vntrue trans- 
 lacion of Tyndall, shall be clerely and vtterlie abolished, extin- 
 guished, and forbidden to be kept or vsed." The punishment of 
 disobedience was, for the first offence, ten pounds sterling fine, equal 
 to about fifty pounds at the present value of money, and three 
 months' imprisonment ^br every hook; and for the second offence,
 
 88 iHtmoir of 
 
 loss of all the offender's goods, and perpetual imprisonment. Bibles 
 and Testaments not by Tyndale were to have all the prologues and 
 notes cut out. Chaucer's tales, Gower's love stories, songs, 
 plays and interludes are named in the act with full liberty to be 
 read by all persons. The reading of the Scripture is limited to 
 judges, noblemen, captains and justices, who are allowed to read 
 the Bible to their families. " Merchants may read it in private 
 to themselves ; but no women or artificers, prentyses, iorneyman, 
 seruyng man of the degrees of yomen or vnder, no husbandman, 
 nor labourers, shall reade wythin this realme the Bible or New 
 Testament in Englyshe to hym self, or to any other priviatly or 
 openly." A separate clause allows noble women or gentlewomen 
 to read it privately. His highness declares that by lawes dredfull 
 and penoAl he will purge and dense his realme of all suche books ! 
 It is a very extraordinary circumstance, that there is no clause to 
 allow the clergy to read the Bible in English. 
 
 The provisions of this act are so monstrous as to need no com- 
 ment. The wealthy, whose education enabled them to read the 
 Bible in Latin, and who in consequence could not be prevented 
 from reading it, were permitted to use it in English ; but the mil- 
 lions of unlettered souls were not to have the gospel, but to be shut 
 up in the darkness of ignorance. The system which required 
 such a law to support it, loved darkness because it was evil. 
 
 As age crept on, Henry became peevish, restless, and wretched, 
 and was guided by the enemies to the Bible. In July, 1547, he 
 issued a sweeping proclamation against Coverdale's Bible, Tyn- 
 dale's Bible and Testament, and all the works of Coverdale, Tyn- 
 dale, Barnes, Joye, Roy, and others of that persuasion. Among the 
 works of Tyndale, is specified, " The Parable and Complaynte of 
 the Plowman unto Christe." This tract must be exceedingly rare, 
 since it has escaped all the researches of our bibliographers. 
 Every person who kept a copy or portion of a copy of any of 
 these books, was to be punished as a heretic. 
 
 In those trying times, when the bread of life was eaten in secret, 
 the poor deeply felt the privation. Thus a labourer wrote in a book, 
 "On the invention of things, at Oxforde the yerc 1546 browt 
 down to Seynbury by John Darbye, price 14(7. \\licn I kepe
 
 OTiinfam C^ntJalc. 89 
 
 Mr. Letymers shype I bout thys boke, wlien the Testament was 
 aberagatyn, that shepherdys might not red hit : I pray God 
 amende that blyndnes. Wryt by Robert Wyllyams, keppynge 
 shepe vppon Seynbury Hill." The prayer of this pious shepherd 
 was soon fulfilled. 
 
 Before I close this memoir, it may be proper to remark, that it is 
 not possible to identify Tyndale with any of the little detachments 
 of Christians called sects, the whole of which form the Christian 
 army. These differences have at all times existed, both in the 
 Jewish, the Roman Catholic, the Greek, and the Protestant 
 churches ; whether they be called Pharisees, Dominicans, Calvin- 
 ists, Sadducees, Franciscans, Arminians, or by any other term. 
 Tyndale's time was so fully occupied in defending the great princi- 
 ples of Christianity, that his sentiments upon what are called non- 
 essentials cannot be ascertained. This is certain, that he most 
 justly conceived the church of Christ to consist of all those who 
 from conviction and affection received the gospel, and proved 
 their sincerity by strict morality and amiable conduct ; all those 
 who were obedient unto faith, and considered Christ to be the 
 sole head of his universal church. 
 
 The republication of this volume, formerly prohibited under the 
 severest penalties, is not merely intended to gratify the antiquary 
 or the philologist, but to promote and assist researches after divine 
 truth. The severe trials of our forefathers have secured to us ex- 
 tensive privileges : they sowed the seed with tears ; we are reaping 
 the harvest with joy. They immortalized their names by having, 
 through sufferings almost inconceivable, given to us the inspired 
 volume. And be it our glory to send this heavenly gift to the 
 uttermost parts of the earth ; until its triumphs shall be com- 
 pleted by exterminating war, slavery, and all other evils, and by 
 disposing every human being to seek the glory of God, in promot- 
 ing peace on earth and good-will towards his fellow men. 
 
 GEORGE OFFOR. 
 
 36, Trinity-Square, Tower, 
 April 30, 1886.
 
 90 JMemoiv of 
 
 LIST OF BOOKS 
 
 Either ascribed to Tyndale, or published with his name. 
 
 The Bible, containing the Old and New Testaments and the Apocrypha. 
 Published in folio, 1537, 1538, 1549, 1549, 1551, 1551, and in octavo, 4 vols. 
 1549 and 1551. 
 
 The NevF Testament, 1525, revised in 1534. Not less than eighty dis- 
 tinct editions were printed. In 1549, R. Wolf published Coverdale's Text, 
 with 499 variations of Tyndale. Upon a comparison witli the present trans- 
 lation, it was found that of these readings, 195 of Tyndale's were adopted. 
 120 of Coverdale's, and slight alterations from both in 184 texts. 
 
 The Pentateuch. 1530, 1534, 1544, 1551. 
 
 The Prophet Jonah. 1530, 1537. 
 
 Exposition of v. vi. and vii. chapters of Matthew. 1538, 1548. 
 
 The Epistles of John, with a Comment. 1531, 1538. 
 
 Exposition of 1 Cor. vii. with Prologue. 1529. 
 
 Expositions of 1 Cor. iv., John vi., and 1 Cor. xi. 
 
 Prologues to many Books of the Old and New Testament. 
 
 A Boke concerning the Church. 
 
 A Godly Disputation between a Christian Shoemaker and a Popish Parson. 
 
 The disclosing of the Man of Sin. 
 
 The Matrimony of Tyndale. 1529. 
 
 Wiclif 's Wicket, with a Preface. 
 
 A Compendious Olde Treatise, shewynge howe that we ought to haue y' 
 Scripture in Englysshe. Luft, 1530.* 
 
 The Prayer and Complaint of a Plowman unto Christ. 
 
 The Supplication of Beggars. 
 
 A Treatise upon Signs and Sacraments. 
 
 The Testament of William Tracy expounded. 
 
 Three Epistles to Frith. 
 
 * This exceedingly rare tract, one sheet in 8vo. ouce Herbert'*, is now in my hbrary. 
 I believe it to be unique.
 
 Milliam Eyutale. 91 
 
 A Protestation touching the Resurrection of the Bodies and the State of 
 the Souls after this Life. 1530. 
 
 Parable of the Wicked Mammon. Small 8vo. and 4to. May, 1528. 
 
 Obedience of a Christen Man. May and Oct. 1528, 1535, 1561. 
 
 An Answer unto Sir Thos. More's Dialogues. 
 
 A Pathway into the Scripture. 
 
 An Answer to Sir Thos. More's Confutation. 
 
 The Practice of Prelates. 1530, 1548. 
 
 IN LATIN. 
 
 De coena Domini. -i 
 
 De ecclesia adversus. } ^S^^"^* ^'''^- 
 
 Adversus Joy calumnias. 
 
 De purgatorii parocho. 
 
 Preface to G. Thorpi et J. Oldcastelli examinat. 
 
 TRANSLATIONS. 
 
 Qusedam Opuscula Lutheri. 
 Enchiridion Militis Christiani. 
 Isocrates Orationes.
 
 92 
 
 ilKtmoiv of 
 
 SELECT 
 COLLATIONS OF THE FIRST AND SECOND EDITIONS 
 
 Cyntialc'g J^tiu CfsStament ; 
 
 CONTAINING ALL THE VARIATIONS IN MATTHEW, CHAPTERS i. vii, 
 
 JOHN, CHAPTERS X. XV. ; AND IN THE EPISTLE TO THE GALATIANS.* 
 
 First Edition, 1525-6. M 
 of the captivete of Babilon 
 
 After they wer ledd captive to 
 
 Babilon 
 of whome was borea* 
 Thebyrthe off Christe 
 mary was maryed vnto Joseph 
 loth to defame her 
 in slepe 
 which is, as moche to saye be in- 
 
 terpretacion, as God with vs 
 
 in Bethleem a toune of Jury 
 
 king Herode 
 
 Herode the kynge, after he hadd 
 
 herde thys. 
 he sent for all the chefe 
 and demaunded off themf 
 a toune of Jury 
 shalt not be the leest as perteyn- 
 
 inge to the princes 
 a captaine, whych 
 When ye be come thyder searche 
 entred into the house 
 warned in ther slepe 
 After that they were 
 in his slepe 
 
 atthew 
 Ch. 1 
 - B. 
 
 Revised in 1534. 
 
 - C. 
 
 - D. 
 
 Ch. 2. 
 
 - A. 
 
 - B. 
 
 - C. 
 
 they were caiyed awaye to Ba- 
 bylon* 
 
 And after they were brought to 
 Babylon* 
 
 of which was boren 
 
 The byrthe of Jesus Christ* 
 
 May was betrouthed to Joseph. 
 
 loth to make an ensample of hir 
 
 in a dreame* 
 
 which is by interpretacion God 
 with vs 
 
 at Bethleem in Jury 
 
 Herode the kynge 
 
 When Herode y" kynge had 
 
 herde thys. 
 he gathered all y chefe 
 and axed of them 
 in Jury 
 art not the leest concernynge the 
 
 Princes 
 the captayne, that 
 Goo and searche* 
 went into the house 
 warned of God in a dreame* 
 When they were* 
 in dreame* ' 
 
 * The readings marked with a * are retained in the present authorised version. 
 
 I
 
 OTtlliam CDiitJatc. 
 
 93 
 
 First Edition, 1525-6. Matthew 
 
 When Herod was deed, Lo an 
 angell off the lorde apered viito 
 Joseph in egipte saynge 
 
 which sought the chyldes deeth 
 warned in his slepe 
 
 knoledging their sjTines 
 shalbe hewne doune 
 with everlastynge fyre 
 open vnto hym : and he saw* 
 thys ys my deare sonne 
 
 in to a desert 
 
 att the last he was an hungred 
 
 stey the vpp 
 
 and the beauty of them 
 
 the Lorde God 
 
 Beholde the londe 
 
 lyght is spronge* 
 
 maynteyners of peace 
 
 men shall revyle you* 
 
 if the salt be once unsavery 
 
 but to be cast oute at the dores, 
 
 and that men treade it vnder 
 
 fete 
 all them which are 
 Se that youre light 
 Ye shall not thinke 
 to disanuU 
 shall teache* 
 shall observe and teache them, 
 
 that persone shalbe called 
 
 greate 
 But whosoever shall saye unto 
 
 his brother thou fole 
 eny thynge agaynst the 
 reconcile thy silfe 
 at once 
 thine adversary 
 
 Ch. 2. 
 - D. 
 
 Ch. 3. 
 
 - A. 
 
 - C. 
 
 - D. 
 
 Ch. 4. 
 
 - B. 
 
 - C. 
 
 Ch. 5. 
 
 - A. 
 
 - B. 
 
 - D. 
 
 Revised in 1534. 
 When Herode was deed :* be- 
 holde, an angell of y" Lorde ap- 
 pered in a dreame to Joseph 
 in Egypte sayinge 
 which sought y' chyldes life 
 warned of god in a dreame* 
 
 confessynge their synnes* 
 
 is hewen doune* 
 
 with vnquencheable fyi'e* 
 
 open over hym : and Jhon sawe 
 
 Thys ys that my beloved sonne 
 
 into wildernes* 
 
 he was afterward an hungred* 
 
 holde y vp 
 
 and all y" glorie of them* 
 
 y" Lorde thy God* 
 
 The londe* 
 
 lyght is begone to shyne 
 
 peacemakers* 
 men reuyle you 
 yf y" salt have lost hir saltnes, 
 but to be cast oute,* and to be 
 troaden vnder fote of men 
 
 all that are* 
 Let youre light* 
 Thinke not* 
 to destroye* 
 teache th 
 
 obserueth and teacheth, y" same 
 shalbe called greate 
 
 But whosoeuer sayeth thou fole, 
 
 ought agaynst the* 
 be reconcyled* 
 quicklye* 
 that adversary
 
 94 
 
 iiflnnoir of 
 
 First Edition, Ifj'io-fi. Matthew. 
 eyeth a wyfe 
 a testymonyall of her 
 one heer whyte, or blacke : 
 ye withstond not wronge 
 But yf a man 
 
 and take thy coote from the 
 youre hevenly father 
 
 the gentyls do 
 
 them which treaspas vs 
 
 but delyvre vs from yvell, Amen. 
 
 Revisud in 1534. 
 
 that hit myght apere vnto men 
 
 that they faste 
 Gaddre not treasure together on 
 
 erth 
 there are youre hertes also. 
 ys full of light, 
 what rayment ye shall weare 
 Are ye not better than they ? 
 
 Beholde the lyles 
 
 Care not for therfore for the daye 
 foloynge : For the daye folo- 
 ynge shall care fFor yt sylfe. 
 Eche dayes trouble ys suffi- 
 cient for the same silfe day. 
 
 ludge not lest ye be iudged. 
 
 which wolde proffer his sonne a 
 stone if he axed him breed ? 
 
 he that fulfilleth 
 
 have we not caste 
 
 and it was not over throwen, 
 
 and doth not the same 
 
 Ch. 5. 
 
 - E. 
 
 - F. 
 
 - G. 
 
 Ch.6. 
 
 - A. 
 
 - B. 
 
 C. 
 
 Ch.; 
 
 - E. 
 
 - C. 
 
 looketh on a wyfe 
 
 a testymonyall also of the 
 
 one white heer, or blacke 
 
 ye resist not wronge 
 
 But whosoever* 
 
 and take awaye thy coote* 
 
 youre father that is in heauen :* 
 
 the he then do* 
 
 oure trespacers 
 
 but delyver vs from evell For 
 thyne is y° kyngedome and 
 y° power, and y" glorye for 
 ever. Amen.* 
 
 that they myght besene of men 
 how they faste 
 
 Se that ye gaddre you not trea- 
 sure vpou y" erth 
 
 there will youre hertes be also* 
 
 shalbe full of light.* 
 
 what ye shall put on* 
 
 Are ye not moche better then 
 they ?* 
 
 Considre y' lylies* 
 
 Care not then for the morow, 
 
 but let y« morow care for it 
 
 selfe : for the daye present 
 
 hath ever ynough of his awne 
 
 ! trouble. 
 
 Jvdge not, that ye be not 
 
 iudged.* 
 ! which if his sonne axed hjTu 
 \ bread, wolde offer him a 
 ■ stone ? 
 
 he that dothe* 
 
 haue caste* 
 
 and it fell not,* 
 
 and doth then not,*
 
 Milliam Cuntale. 
 
 95 
 
 FrRST Edition, 1525-(j. John, Cli. 10 — If). Revised in 1534. 
 
 
 Ch. 10. 
 
 
 Whosoever entretli 
 
 - A. 
 
 he that entreth* 
 
 he is a thefe 
 
 — 
 
 the same is a thefe* 
 
 To this man the porter 
 
 — 
 
 to him the porter* 
 
 This manner of sayinge 
 
 — 
 
 This similitude 
 
 thatt I am the dore 
 
 — 
 
 I am the dore* 
 
 a goode 
 
 — 
 
 Y" good* 
 
 and knowe my shepe* 
 
 — 
 
 and knowe myne 
 
 And I geve my sylfe 
 
 — 
 
 And I geve my lyfe 
 
 and they shall heare* 
 
 — 
 
 that they maye heare 
 
 And there shalbe won flocke 
 
 
 and that ther maye be one 
 flocke 
 
 Agayne there was 
 
 — 
 
 And ther was 
 
 Solomons hall 
 
 — 
 
 Salomons porche* 
 
 is greatter tlien all men 
 
 — 
 
 is greatter then all* 
 
 I have sayde 
 
 — 
 
 I saye 
 
 Butt though ye beleve not me 
 
 — 
 
 But if I do though ye beleve not 
 me* 
 
 
 Ch, 11. 
 
 then shall he do wele ynough 
 
 - B. 
 
 he shall do well ynough 
 
 Jesus spake 
 
 — 
 
 How be it Jesus spake* 
 
 cam to Martha* 
 
 - C. 
 
 were come to Martha 
 
 sate stille at home 
 
 — 
 
 sate still in the housse* 
 
 I knowe well, he shall 
 
 — 
 
 I knowe that he shall* 
 
 Whosoever* 
 
 — 
 
 He that 
 
 and called her sister 
 
 — 
 
 and called Marie her sister* 
 
 and vexed hym silfe 
 
 - D. 
 
 and was troubled in him selfe 
 
 I geve the thankes 
 
 — 
 
 I thankethe* 
 
 I knewe wele that 
 
 — 
 
 I wot that 
 
 with bondes after the manner as 
 
 — 
 
 with grave bondes 
 
 they were wonte to bynde their 
 
 
 
 deed with all 
 
 
 
 From that day kept they a coun- 
 
 — 
 
 From that daye forth they held a 
 
 sell to gedder 
 
 Ch. 12. 
 
 counsell to geder* 
 
 all the housse smelled 
 
 — 
 
 tlie housse was filled* 
 
 held 
 
 - B. 
 
 therfore held 
 
 which cam 
 
 — 
 
 that were come* 
 
 Ye se that 
 
 - C. 
 
 perceave ye how* 
 
 loo all the worlde goth after 
 
 — 
 
 beholde the worlde goth awaye 
 
 hym 
 
 
 after him
 
 96 
 
 IKcmoir of 
 
 First Edition, 1525-6. John, Ch. 
 be cast out a dores I — E. 
 
 arme off the lorde declared _ p_ 
 
 He that putteth me awaye _ G. 
 
 shall iudge 
 my father 
 I knowe wele that his 
 
 had geven him all 
 yff I washe not thy fete 
 but to wesshe his fete, but 
 shall men knowe 
 
 I will come agayne 
 
 verite 
 
 And ye have sene hym 
 
 thy father 
 
 dwellinge in me 
 
 Beleve that I am in the father, 
 
 whosoever beleeveth 
 
 I will come* 
 
 and my father in me, 
 
 my fathers 
 
 For the chefe ruelar 
 
 And as my father 
 
 be the meanes of the 
 
 and I in you* 
 
 gadder them* 
 
 they burne 
 
 geven you 
 
 Because 
 
 have no 
 
 they shulde be with oute synne 
 
 verite 
 
 Ch. 13. 
 
 - A. 
 
 - B. 
 
 - D. 
 Ch. 14. 
 
 - A. 
 
 - B. 
 
 12. Revised in lo;i4. 
 
 be cast out* 
 
 arme of y" Lorde opened 
 
 He that refuseth me 
 
 they shall iudge 
 
 the father* 
 
 I knowe that this 
 
 had geven aU* 
 
 yf I wasshe y^ not* 
 
 save to wesshe his fete, and 
 
 shall all men knowe* 
 
 And yf I go to prepare a place 
 
 for you, I will come agayne,* 
 y° truthe* 
 
 and have sene him* 
 the father* 
 that dwelleth in me* 
 Beleve me, that I am the father 
 (aU the later editions have " in 
 
 the father") 
 he that beleveth* 
 but will come 
 
 - c. 
 
 and you in me,* 
 
 — 
 
 the fathers* 
 
 - D. 
 
 For the rular 
 
 — 
 
 therfore as the father 
 
 Ch. 15. 
 
 
 - A. 
 
 thorow y° * 
 
 — 
 
 and let me byde in you. 
 
 — 
 
 gadder it 
 
 — 
 
 it bumeth 
 
 — 
 
 done to you* 
 
 - C. 
 
 How be it because 
 
 — 
 
 not have had 
 
 — 
 
 they had not had synne 
 
 - D. 
 
 truthe
 
 aSHilliam Cwntale. 
 
 97 
 
 The E 
 First Edition, ir)25-(). G 
 
 congregacion 
 
 for ever. Amen. 
 
 Seke nowe the faveour off men, 
 
 or off God ? 
 more fervently mayntayned the 
 
 tradicions 
 vnto Peter 
 glorifyed god in me* 
 
 I went agayne 
 
 I went by 
 
 which are 
 
 and as sone as James, Cephas, 
 and Jhon, which semed to be 
 pillares, perceaved the grace 
 thatt was geven vnto me, they 
 gave to me and Barnabas their 
 hondes* 
 
 to folowe the Jewes ? 
 
 and we have 
 
 be cause that noo flesshe shalbe 
 iustified by the dedes of the 
 lawe 
 
 then is Christ deed in vayne* 
 
 ye have suffred in vayne : yf it 
 be so that ye have suffered in 
 vayne 
 
 are the children 
 
 The scripture 
 
 and shewed 
 
 thy seedes 
 
 confermed of god 
 
 vnto which seede the promes 
 
 Yff there had bene* 
 
 put Christ on you 
 
 nether greke 
 
 for all are one 
 
 PISTLE TO THE 
 (VLATIANS. 
 
 Ch. 1. 
 - A. 
 
 Revised in 1534. 
 
 B. 
 
 - D. 
 
 Ch. 2. 
 - A. 
 
 - B. 
 
 Ch.3. 
 - A. 
 
 congregacions 
 
 for ever and ever. Amen.* 
 
 Preache I mannes doctrine or 
 
 Godes ? 
 more fervent mayntener of the 
 
 tradicions 
 to se Peter* 
 glorified God on my behalffe 
 
 I went vp agayne* 
 
 I went vp by* 
 
 which were* 
 
 and therfore when they per- 
 ceaved the grace that was 
 geven vnto me, then James, 
 Cephas and John, which semed 
 to be pilers, gave to me and 
 Barnabas the ryght hondes 
 
 to live as do the Jewes,?* 
 
 And therfore we have 
 
 because that by y« dedes of y« 
 lawe no flesshe shalbe iustified 
 
 then Christ dyed in vayne. 
 
 there ye have suffred in vayne, 
 if y' be vayne. 
 
 the same are the chyldren 
 
 For the scripture 
 
 and therfore shewed 
 
 the seedes 
 
 confermed afore of God* 
 
 to which y promes 
 
 How be it yf ther had bene 
 
 put on Christ* 
 
 nether gentyle 
 
 but ye arc all one* 
 
 ["]
 
 98 
 
 iBcmoir of Milliam Cwntialf. 
 
 First Edition, 1526. Galatians. 
 
 Revised in 1534. 
 
 shulde receave 
 
 the dayes 
 
 I feare off you 
 
 not hurte me 
 
 Ye knowe wele howe that 
 
 digged out youre awne eyes 
 
 Am I so greatly become 
 
 Caste a waye 
 
 We lokefor and hope to be ius- 
 tified by the sprete which 
 commeth of fayth 
 
 in god 
 
 T then suffre 
 
 sondred 
 
 lawynge 
 
 parte takynges 
 
 shall not be the inheritours 
 
 Yif a man seme* 
 Let vs do good, and let vs not 
 faynte. ' 
 
 Ch, 4. 
 
 - A. 
 
 - B. 
 
 myght receave* 
 
 dayes* 
 
 I am in feare of you 
 
 not hurte me at all 
 
 ye knoTve, how* 
 
 plucked out youre awne eyes* 
 
 Am I therfore become 
 
 Ch. 'i. 
 
 - D. 
 
 put awaye 
 
 Ch. 5. 
 
 
 - A. 
 
 We loke for and hope in the 
 
 
 sprite, to be iustified thorow 
 
 
 fayth 
 
 - B. 
 
 in the Lorde* 
 
 — 
 
 I then yet suffre 
 
 — 
 
 seperated 
 
 - C. 
 
 variaunce* 
 
 - D. 
 
 sectes 
 
 — 
 
 shall not inherite* 
 
 If eny man seme 
 Let vs not be wery of well 
 doynge.*
 
 j^. 
 
 ®arkf. 
 
 ^^s 
 
 m^'n 
 
 gMIK^ F 
 
 
 s 
 
 P 
 
 1^3 
 
 g 
 
 pOT 
 
 ^0^ 
 
 'jt^^'i 
 
 £eftamente. 
 
 ^ Peter 
 
 M» D* XXVI# 
 
 ^. JLufee 
 
 ^. JKjon 
 
 31uDa0. h i Tl ^ 1
 
 Cf)r 
 
 ®o0pcU ot Si. iWatljcto, 
 
 Cfte firsit Chapter* 
 
 C^^ is the boke off the generacion off 
 Jhesus Christ the Sonne of David, the sonne 
 also of Abraham. 
 
 Abraham begat Isaac : 
 
 Isaac begat Jacob : 
 
 Jacob begat Judas and hys brethren : 
 
 Judas begat phares and zaram offthamar ; 
 
 Phares begat Esrom : 
 
 EsROM begat Aram : 
 
 Aram begat Aminadab : 
 -^ Aminadab begat Naasson : 
 Naasson begat Salmon : 
 Salmon begat Boos of Rahab : 
 Boos begat Obed of Ruth: 
 Obed begat Jesse : 
 Jesse begat David the kynge : 
 
 David the kynge begat Solomon/ of her that was the \vyfe of Ury : 
 Solomon begat Roboam : 
 Roboam begat Abia : 
 Abia begat Asa: 
 Asa begat Josaphat : 
 JosAPHAT beo^at Joram :
 
 dFo. i). Ci^e (SogpfU of ^. |MatI;eiu. 
 
 JoRAM begat Osias : 
 
 OsiAS begat Joatham : 
 
 JoATHAM begat Achas : 
 
 AcHAS begat Ezechias : 
 
 EzEciiiAS begat Manasses : 
 
 Man ASSES begat Amon : 
 
 Amon begat Josias : 
 
 JosiAS begat Jechonias and hys brethren aboute the tyme of the 
 
 captivete of Babilon. 
 
 After they wer ledd captive to Babilon / 
 Jechonias begat Salathiel : 
 Salatiiiel begat Zorobabel : 
 ZoROBABEL begat Abiud : 
 Abiud begat Eliachim : 
 Eliachim begat Azor : 
 AzoR begat Sadoc : 
 Sadoc begat Achin : 
 AcHiN begat Eliud : 
 Eli UD begat Eleasar : 
 Eleasar begat Matthan : 
 Matthan begat Jacob: 
 Jacob begat Joseph tlie husbande off Mary/ of whome was boren 
 
 that Jhesus which is called Christ. 
 
 All the generacions from Abraham to David are fowretene 
 generacions. And from David vnto the captivete of Babilon/ 
 are fowrtene generacions. And from the captivete of Babilon 
 vnto Christ/ are also fowrtene generacions. 
 
 The byrthe off Christe was on thys wyse/ When hys mother 
 mary was maryed vnto Joseph/ before they cam to dwell 
 togedder/ she was founde with chylde by the holy goost. Then 
 her husbande Joseph beinge a perfect man/ and loth to defame 
 her/ was mynded to put her awaye secretly. Whill he thus 
 thouglit/ behold the angell of the lord apered vnto him in slepe 
 saynge: Joseph the sonne of David/ feare not to take vnto the/ 
 Mary thy wyfe. For that which is conceaved in her is of the holy 
 goost. She shall brynge forthe a sonne/ and thou shalt call his 
 name Jesus. For he shall save his people from theire synnes. 
 
 All thys was done to fulfill that which was spoken of the 
 lorde be the prophet saynge ; Beholde a mayde shalbe with 
 cliylde/ and shall brynge forthe a sonne/ and they shall call liis 
 name Emanuel/ which is as moche to saye be interpretacion/ as 
 God with vs.
 
 Cljc (J^osJpcn of ^. IMadjfU). C]^. t]. 
 
 Joseph as sone as he awoke out of slepe/ did as the angell off 
 the lorde bade him/ and toke hys wyfe vnto hym/ and knewe her 
 not tyll she had brought forth her fyrst sonne/ and called hys 
 name Jesus. 
 
 C^e ^ccontJ Ci)apter. 
 
 "VirHEN Jesus was borne in Bethleem a toune of Jury/ in the 
 tyme of king Ilerode. Beholde/ there cam v/yse men from 
 the est to Jerusalem saynge : where is he that is borne kynge of 
 the Jues? we have sene his starre in the est/ and are come to 
 worship hym. 
 
 Herode the kynge/ after he hadd herde thys/ was troubled/ 
 and all Jerusalem with hym/ and he sent for all the chefe prestes 
 and scribes off the people/ and demaunded off them where Christ 
 shulde be borne. Tliey sayde vnto hym : in Bethleem a toune 
 of Jury. For thus it is written be the prophet : And thou 
 Bethleem in the londe of Jury/ shalt not be the leest as per- 
 teyninge to the princes of iuda. For out of the shal come a 
 captaine/ whych shall govern my people israhel. 
 
 Then Herod prevely called the wyse men/ and dyligently 
 enquyred of them/ the tyme of the starre that appered. And 
 sent them to bethleem saynge : when ye be come thyder 
 searche dyhgentily for the childe. And when ye have founde 
 hym bringe me worde/ that y maye come and worshippe hym 
 also. When they had herde the kynge/ they departed/ and 
 lo the starre whycli they sawe in the este went before them / 
 vntyll it cam and stod over the place where the chylde was. 
 When they sawe the starre/ they were marveylously gladd/ And 
 entred into the house/ and founde the childe with Mary hys 
 mother/ and kneled doune and worshipped hym/ and opened there 
 treaseures/ and offred unto him gyftes/ gold/ franckynsence/ 
 and myr. And after they were warned in ther slepe/ that they 
 shulde not go ageyne to Herod/ they retourned into ther 
 awne countre another way. 
 
 After that they were departed/ lo the angell of the lorde 
 apered to Joseph in his slepe saynge Aryse and take the chylde 
 and hys motlier/ and flye in to Egipte/ and abyde there till y 
 brynge the worde. For Herod wyll seke the chylde to destroye 
 hym. Then he arose/ and toke the chylde and his mother by 
 night/ and departed in to Egipte/ and was there vnto the deeth 
 of Herod/ to fulfill that which was spoken of the lorde/ be the 
 prophet/ which sayeth : out of Egipte have y called my sonne. 
 
 b2
 
 Then Herod perceavynge that he was nioocked off tlie wyse 
 men / was exceedynge wroth / and sent forth and slue all the 
 chyldren that were in bethleem/ and in all the costes there of/ 
 as many as were two yere old and vnder/ accordynge to the 
 tyme which he had diligently searched oute of the wyse men. 
 
 Then was fulfilled that which was spoken be the prophet 
 Jerenii/ saynge : On the liilles was a voyce herde/ mournynge/ 
 wepynge/ and greate lamentacion. Rachel wepynge ffor her 
 chyldren/ and wolde nott be comforted because they were not. 
 
 When Herod was deed/ Lo an angell off the lorde apered 
 vnto Joseph in egipte saynge : arise and take the divide and 
 his mother/ and go in to the londe of Israhel. For they are deed 
 which sought the chyldes deeth. Then he arose vp/ and toke 
 the chylde and his mother/ and cam into the londe of Israhel. 
 But when he herde that Archelaus did raygne in Jury/ in the 
 roume off hys father Herode/ he was afrayde to go thether/ 
 notwithstondynge after he was warned in his slepe/ lie tourned 
 a syde into the parties off galile/ and went and dwelt in a cite 
 called Nazareth/ to ffulfiU that which was spoken be the pro- 
 phetes : He slialbe called of Nazareth. 
 
 Cl;f CljirtJc Cljapter. 
 
 TN those dayes Jhon tlje baptiser cam and preached in the 
 wildernes off iury saynge : Repent/ the kyngdomeof heven is 
 at honde. This is he of whom it is spoken be the prophet Esay 
 which sayeth : Tlie voyce off a cryer in wyldernes/ prepare the 
 lordes way/ and make hys pathes stray ght. 
 
 This Jhon had his garment off camels heer/ and a gerdell off 
 a skynneaboute his loynes. Hys meate was locustes/ and wylde 
 hony. Then went out to hym Jerusalem/ and all Jury/ and all 
 the region rounde aboute Jordan/ and were baptised of hym in 
 Jordan/ knoledging their synnes. 
 
 When he sawe many off the pharises and off the saduces 
 come to hys baptism/ he sayde vnto them : O generacion of 
 vipers / who hath taught you to fie from the vengeaunce to come ? 
 brynge forth therefore the frutes belongynge to repentaunce. 
 And se that ye ons thinke not to saye in yourselves/ we have 
 Abraham to oure father. For I say vnto you / that God is able 
 off these stones/ to rayse up chyldren vnto Abraham. Even 
 nowe is the ax put vnto the rote of the trees : soo that every 
 tree which bringeth not fforthe goode frute/ shalbe hewne doune / 
 and cast into the fyre.
 
 Ci)c ©o^pcU of ^. Ittatijclu. €\). ib. 
 
 I Baptise you in water in token of repentaunce/ but he that 
 tonieth after me/ is myghtier then I : whose shues I am not 
 worthy to beare. he shal baptise you with tlie holy gost/ and 
 with fyre/ which hath also his fan in his hond/ and will pourge 
 his floore/ and gadre the wheet into his garner/ and will burne 
 the cliafFe with everlastynge fyre. 
 
 Then cam Jesus from Galile into Jordan/ to Jhon/ fFor to be 
 baptised otl' hym. But Jhon fForbade hym/ saynge : I ought 
 to be baptysed off the : and commest thou too me ? Jesus 
 answered and sayde to hym : Lett hyt be so nowe. For thus hit 
 becommeth us to fulfyll all rightewesnes. Then he sufFred hym. 
 And Jesus as sone as he was baptised / cam strayght out of the 
 water : And lo heven was open vnto hym : and he saw the 
 spirite of God descende lyke a dove/ and lyght vppon hym. 
 And lo there cam a voice from heven sayng : thys ys my deare 
 sonne in whom is my delyte. 
 
 €\)t iFomtije Cijaptcr. 
 
 T^HEN was Jesus ledd awaye of the spirite in to a desert/ to be 
 tempted of the devyll. And when he had fasted fourtye 
 dayes and fourtye nyghtes/ att the last he was an hungred. 
 Then came vntyll hym the t6mpter/ and sayde : yfF thou be the 
 Sonne of God/ commande that these stones be made bred. He 
 answered and sayde : yt is wrytten/ man shall nott live only by 
 breede/ But by every worde that proceadeth out oft" the mouth 
 off" God. 
 
 Then the devyll tooke him vpp in to the holy cite/ and set 
 hym on a pynacle of the temple/ and sayd vnto hym : yf thou 
 be the sonne of God/ cast thysylfe doune. For hit ys wrytten/ 
 he shall geve his angels charge over the/ and with there handes 
 the shall stay the vpp/ that thou dashe not thy fote agaynst a 
 stone. Jesus sayde to hym / hit ys wrytten also : thou shalt not 
 tempte thy lorde god. 
 
 The devyll toke hym up agayne and ledde hym in to an exced- 
 yngehye mountayne/ and shewed hym al the kyngdomes of the 
 worlde/ and the beauty of them/ and sayde vnto hym: all 
 these will I geve the/ iff thou wilt faull doune and worsliip me. 
 Then sayde Jesus vnto hym. Avoyd Satan. For it is written/ 
 Thou shalt worshyp thy Lorde God/ and hym only shalt thou 
 serve. 
 
 Then the Dyvell left hym/ and lo/ the angels cam and mi- 
 nistred vnto hyni.
 
 dfo. it). Cl)c (f^o^pcU of ^. Uflati)ttu. 
 
 When Jesus had herde that Jhon was taken/ he departed in 
 to Galile / and left Nazareth / and went and dwelte in Capernaum / 
 which is a cite apon the see/ in the coostes off Zabulon and 
 Neptahm/ to ffulfillthat whiche was spoken be Esay the prophet/ 
 saynge : Beholde the londe of Zabulon and Neptalim/ the waye 
 of the see beyonde Jordan / Galile off the Gentyls / the people 
 whiche sat in dercknes/ sawe greate lyght: And to them which 
 sate in the region and shadowe of deeth/ lyght is spronge. 
 
 From thatt tyme Jesus began to preache/ and to say/ repent : 
 for the kingdome of heven is at honde. 
 
 As Jesus walked by the see off Galile / he sawe two brethren : 
 Simon which was called Peter/ and Andrew his brother/ 
 castynge a neet into the see (for they were fisshers) and he 
 sayde unto them: folowe me/ and I will make you fisshers 
 of men. And they strayght waye lefte there nettes/ and folowed 
 hym. 
 
 And he went forthe from thence/ and sawe other twoo 
 brethren/ James the sonne of Zebede/ and Jhon his brother in 
 the shippe/ with Zebede their father mendynge their nettes/ 
 and called them. And they with out taryinge lefte the shyp 
 and their father and folowed hym. 
 
 And Jesus went aboute all Gahle/ teachyng yn their sin- 
 agoges/ and preachynge the gospell of the kyngdom^/ and 
 healinge all manner of sicknes/ and all manner dyseases amonge 
 the people. And hys ffame spreed abroode through oute all 
 Siria. And they brought vnto hym all sicke people/ that were 
 taken with divers diseases and gripinges/ and them that were 
 possessed with devils/ and tliose which were lunatyke/ and 
 those that had the palsey/ And he healed them. And there 
 folowed hym a greate nombre off people/ from Galile/ and 
 from the ten cites/ and from Jerusalem/ and from Jury/ and 
 from the regions that lye beyonde Jordan. 
 
 €ife 6. €i)aptcr. 
 
 "YITHEN he sawe the people/ he went vp into a mountayne/ 
 and when he was set / his disciples cam vnto hym / and he 
 openned his mought/ and taught them saynge : Blessed are 
 the povre in sprete : for theirs is the kyngdome off heven. 
 Blessed are they that morne : for they shalbe comforted. 
 Blessed are the meke : for they shall inheret the erth. Blessed 
 are they which honger and thurst for rightewesnes : for they 
 shalbe filled. Blessed are the mercifuU : for they shall obteyne
 
 €l)e (©o^pell of ^. JMati)eU). Ci). b. 
 
 mercy. Blessed are the pure in herte : for they shall se God. 
 Blessed are the maynteyners of peace : for they shalbe called 
 the chyldren of God. Blessed are they which sufFre persecu- 
 cion for riglitewesnes sake : for theirs ys the kingdome off heven . 
 Blessed are ye when men shall revyle you/ and persecute you/ 
 and shall falsly say all manner of y veil saynges agaynst you ffor 
 my sake. Reioice and be glad/ for greate is youre rewarde in 
 heven. For so persecuted they the prophets which were before 
 youre dayes. 
 
 Ye are the salt of the erthe. but and if the salt be once un- 
 savery / what can be salted ther with ? it is thenceforthe goode 
 for nothynge/ but to be cast oute at the dores/ and that men 
 treade it vnder fete. Ye are the light of the worlde. A cite 
 that is set on an hill cannot be hid/ nether do men lyght a 
 candell and put it vnder a busshell/ but on a candelstick/ 
 and it lighteth all them which are in the housse. Se that youre 
 light so shyne before men/ that they maye se youre good workes/ 
 and glorify youre father which is in heven. 
 
 "Ye shall not thinke that I am come to disanuU the lawe/ or 
 the prophets, no I am nott come to disanuU them/ but to 
 fulfyll them. For truely I saye unto you / till heven and erthe 
 perisshe / one iott / or one ty tie of the lawe shall not scape / tyll 
 all be fulfilled. 
 
 Whosoever breaketh one of these lest comaundmentes / and 
 shall teache men so/ he shalbe called the leest in the kyng- 
 dome off heven. But whosoever shall observe and teache them/ 
 that persone shalbe called greate in the kyngdome off heven. 
 
 For I saye vnto you/ except youre rightewesnes excede/ the 
 rightewesnes off the scribes and pharisees/ ye cannot entre into 
 the kyngdome off heven. 
 
 Ye have herde howe it was sayd vnto them off the olde tyme. 
 Thou shalt not kyll. Whosoever shall kyll/ shalbe in daunger 
 of iudgement. But I say vnto you/ whosoever his angre with 
 hys brother/ shalbe in daunger oft' iudgement. Whosoever 
 shall saye unto hys brother racha/ shalbe in daunger off a 
 counsell. But whosoever shall saye unto his brother thou fole/ 
 shalbe in daunger of hell fyre. Therfore when thou offerest 
 thy gyfte att the altre/ and there remembrest that thy brother 
 hath eny thynge agaynst the : leve there thyne offrynge before 
 the altre/ and go thy waye first and reconcile thy silfe to thy 
 brother/ and then come and offre thy gyffte. 
 
 Agre with thine adversary at once/ whiles thou arte in the 
 waye with hym/ lest thine adversary delyvre the to the iudge/
 
 dTo. b. €\)t ^oi}?t\l of ^. iHatijcto. 
 
 and the iudge delivre the to the minister/ and then thou be cast 
 in to preson. I say unto the verely : thou shalt not come out 
 thence till thou have payed the vtmost farthing. 
 
 Ye have herde howe yt was sayde to them ofFoldetyme/ 
 Thou shalt nott committ advoutrie. But I say unto you/ that 
 whosoever eyeth a wyfe/ lustynge affter her/ hatha committed 
 advoutrie with her alredy in his hert. 
 
 Wherfore yf thy right eye offende the / plucke hym out and 
 caste him from the. Better hit is for the that one of thy mem- 
 bres perisshe then that thy whole body shuld be caste in to 
 hell. Also yf thy right honde offend the / cut hym off and caste 
 hym from the. Better liyt ys that one off thy membres perisshe/ 
 then that all thy body shulde/ be caste in to hell. 
 
 Hit ys sayd/ whosoever put awaye his wyfe/ let hym geve her 
 a testymonyall of her devorcement. But I say vnto you : who- 
 soever put awaye his wyfe (except hyt be for fornication) causeth 
 her to breake matrimony. And whosoever maryeth her that is 
 divorsed/ breketh wedlocke. 
 
 Agayne ye have herde howe it was sayd to them off olde 
 tyme/ thou shalt not forswere thy silfe/ but shaltt performe 
 thyne othe to God. But I say vnto you swere not at all : 
 nether by heven for hyt ys goddes seate : nor yet by the erth/ 
 fFor it ys hys fote stole : Nether by Jerusalem / fFor hit ys the cite 
 of the grete kynge : nether shalt thou sweare by thy heed/ be- 
 cause thou canst not make one heer whyte/ orblacke : But your 
 communicacion shalbe/ ye/ ye: nay nay. For what soever is 
 more than that/ cometh ofFyvell. 
 
 Ye have herde howe it ys sayd/ an eye for an eye : a tothe 
 for a tothe. But I saye vnto you/ that ye withstond not 
 wronge : But yf a man geve the a blowe on thy right cheke / 
 tourne to him the othre. And yft' eny man will sue the at the 
 lawe/ and take thy coote from the/ Lett hym have thy cloocke 
 also. And whosoever wyll compell the to goo a myle/ goo wyth 
 him twayne. Geve to him that axeth. and from him that 
 wolde borowe tourne not awaye. 
 
 Ye have herde howe it is sayde : thou shalt love thyne negh- 
 bour/ and hate thine enemy. But y saye vnto you/ love youre 
 enemies. Blesse them that coursse you. Do good to them 
 that hate you/ Praye ffor them which doo you wronge/ and 
 persecute you/ that ye may be the chyldren of youre hevenly 
 father : ffor he maketh his sunne to aryse/ on the yvell' and on 
 the good/ and sendeth his reyne on the iuste and on the iniuste. 
 For yf ye shall love them which love you : what rewarde shall ye
 
 €i)t ©o^pcU of ^. HflatijfiD. CJ). bt. 
 
 have ? Doo not the pubhcans even so ? And if ye be frendly 
 to youre brethren onli : what singuler thynge doo ye ? Doo nott 
 the pubhcans lykewyse? Ye shall therfore be perfecte/ even as 
 youre hevenly father is perfecte. 
 
 Ci)e fit. Ci)aptcr. 
 
 nPAKE hede to youre almes. That ye geve it not in the syglit 
 of men. to the intent that ye wolde be sene off them. Or 
 els ye gett no rewarde off youre father in heven. Whensoever 
 therfore thou gevest thine almes / thou shalt not make a trompet 
 to be blowne before the/ as the ypocrites do in the synagoges and 
 in the stretes / ffor to be preysed off men / Verily I say vnto you / 
 they have there rewarde. But when thou doest thine almes /let 
 not thy lyftehonde knowe/ what thy righte hand doth/ that thyne 
 almes may be secret / and thy father which seith in secret shall re- 
 warde the openly. And when thou prayest/ thou shalt nott be as 
 the ypocrites are. For they love to stond and praye in the syna- 
 gogges and in corners of the stretes/ because they wolde be 
 sene of men. Vereley I saye vnto you / they have there rewarde. 
 But when thou prayest/ entre into thy chambre/ and shutt thy 
 dore to the/ and pray to thy father which ys in secrete : and 
 thy father which seith in secret/ shall rewarde the openly. 
 
 But when ye praye / bable not moche / as the gentyls do : for 
 they thincke that tliey shalbe herde / ffor there moche bablynges 
 sake. Be ye not lyke them there fore. For youre father knoweth 
 wherof ye have neade/ before ye axe off him. After this maner 
 there fore pray ye. 
 
 O oure father which arte in heven/ halowed be thy name. 
 Let thy kingdom come. Thy wyll be fulfilled/ as well in erth/ 
 as hit ys in heven. Geve vs this daye oure dayly breade. And 
 forgeve vsoure treaspases/ even as we forgeve them which treas- 
 pas vs. Leede vs not into temptacion. but delyvre vs from 
 yvell/ Amen. For and yffye shall forgeve other men there treas- 
 pases/ youre father in heven shal also forgeve you. but and ye 
 wyll not forgeve men there trespases/ no more shall youre father 
 forgeve your treaspases. 
 
 Moreovre when ye faste/ be not sad as the ypocrites are. For 
 they disfigure there faces/ that hit myght apere vnto men that 
 they faste. Verely y say vnto you/ they have there rewarde. 
 But thou/ when thou fastest/ annoynte thine heed/ and washe 
 thy face/ that it appere nott vnto men howe that thou fastest : 
 but vnto thy father which is in secrete, and thy father which 
 seith in secret/ shall rewarde the openly.
 
 dTo. hi. €i\s <&oSpdl of ^. |Kati)th). 
 
 Gaddre not treasure together on erth/ where rust and mothes 
 corrupte/ and where theves breake through and steale. But 
 g-addre ye treasure togedder in heven/ where nether rust/ nor 
 mothes corupte. and wher theves nether breake up / nor yet steale. 
 For whearesoever youre treasure ys/ there are youre hertes also. 
 
 The light oft' thy body is thyne eye. Wherfore if thyne eye 
 be single/ all thy body ys full of light. But and if thyne eye be 
 wycked/ then is all thy body full of dercknes. Wherefore yf the 
 light that is in the be dercknes : howe greate ys that dercknes ? 
 
 No man can serve two masters. For other he shall hate the 
 one / and love the other : or els he shall lene the one / and 
 despise the other. Ye can nott serve God and mammon. 
 Therefore I saye vnto you/ be not carefull for youre lyfe/ what 
 ye shall eater or what ye shall dryncke/ nor yet for youre 
 boddy/ what rayment ye shall weare. Ys not the lyfe more 
 worth then meate ? and the boddy more oft value than rayment? 
 Beholde the foules of the aier : for they sowe not/ neder reepe/ 
 nor yet cary into the barnes/ and yett youre hevenly father 
 fedeth them. Are ye not better than they ? 
 
 Whiche off" you (though he toke tought therefore) coulde 
 put one cubit vnto his stature ? And why care ye then for ray- 
 ment ? Beholde the lyles off the felde/ howe thy growe/ They 
 labour nott nether spynn / And yet for all that I saie vnto you 
 that even Solomon in all his royalte/ was nott arayed lyke vnto 
 one of these. Wherfore yf God so clothe the grasse/ which ys 
 to daye in the felde and to morowe shalbe cast into the four- 
 nace : shall he not moche more do the same vnto you / o ye oft' 
 lytic fayth ? 
 
 Therfore take no thought saynge : what shall we eate / or what 
 shall we dryncke / or wherewith shall we be clothed (Aftre all these 
 thynges seke the gentyls) For youre hevenly father knoweth that 
 ye have neade off" all these thynges. But rather seke ye fyrst the 
 kyngdom of heven / and the rightewesnes ther of/ and all these 
 thynges shal be ministred vnto you. 
 
 Care not therfore for the daye foloynge. For the daye foloynge 
 shall care ftbr yt sylfe. Eche dayes trouble ys sufficient for the 
 same silfe day. 
 
 Ci)C btj. Ci)apUr. 
 
 TUDGE not lest ye be iudgcd. For as ye iudge so shall ye be 
 -*- iudged. And with what mesur ye mete/ with the same 
 shall it be mesured to you agayne. Why seist thou a moote in 
 thy brothers eye/ and percevest not the beame that ys in thyne
 
 €\)t ©o^pcll of ^. IMntijciu. C!j. bit. 
 
 awne eye. Or why sayest thou totliy brother : sufFre me to plucke 
 oute a moote oute oft" thyne eye/ and behold a beame is in thyne 
 awne eye. Ypocrite/ first cast oute the beame oute of thyne 
 awne eye/ and then shalte thou se clearly to plucke oute the 
 moote oute oft' thy brothers eye. 
 
 Geve not that whicli is holy to dogges/ nether caste ye youre 
 pearles before swyne/ lest they treade them vnder tlieir fete/ 
 and the other tourne agayne and all to rent you. 
 
 Axe and it shalbe geven you. Seke and ye shall fynd/ 
 Knocke and it shalbe opened vnto you. For whosoever axeth 
 receaveth / and he that seketh fyndeth / and to hym that knocketh / 
 it shalbe opened, ys there eny man among you which wolde 
 proffer his sonne a stone if he axed him breed? or if he axed 
 fysshe/ wolde he proffer hyme a serpent? Yff" ye then which are 
 evyll/ cann geve to youre chyldren good gyftes: howe moche 
 moore shall youre father which ys in heven/ geve good thynges 
 to them that axe off hym ? 
 
 Therfore whatsoever ye wolde that men shulde do to you/ 
 even so do ye to them. This ysthe lawe and the prophettes. 
 
 Enter in at the strayte gate : ffbr wyde is the gate / and broade 
 ys the waye that leadeth to destruccion : and many there be 
 which goo yn there att. For strayte ys the gate/ and narowe 
 is the waye which leadeth vnto lyfe : and feawe there be that 
 fynde it. 
 
 Bewai'e off falce prophettes/ which come to you in shepes 
 clothynge/ but inwardly they are ravenynge wolves. Ye shall 
 knowe them by their frutes. Do men gaddre grapes off' thornes? 
 or figges off'bryres? Even soo every good tree / bryngethe forthe 
 good frute. But a corrupte tree/ bryngethe forth evyll frute. 
 A good tree cannott brynge forthe bad frute : nor yettabad tree 
 can brynge forthe good frute. Every tree that bryngethe not 
 forthe good frute/ shalbe hewne doune/ and cast into the fyre. 
 Wherfore by there frutes ye shall knowe them. Not all they 
 thatt say vnto me/ Master/ Master/ shall enter into the kyng- 
 dome off heven : but he that fuifilleth my fathers will which ys 
 in heven. Many will say e to meyn thatdaye/ Master/ Master/ 
 have we nott in thy name prophesied? And in thy name have 
 we not caste out devyls? And in thy name have we nott done 
 many miracles? And then will I knowlege vnto them/ that 
 I never knewe them. Departe from me/ ye workers of ini- 
 quite. 
 
 Whosoever hearethe off me these saynges/ and doethe the 
 same/ I wyll lyken hyme vnto a wyse man which byllt his housse 
 on a rocke : and aboundance off rayne descended / and the fluddes
 
 dFo. l)u. Eljc (SosipfU of ^. |Mati)flu. 
 
 cam / and tlie wynddes blewe / and bett vppon that same housse / 
 and it was not over throwen/ because it was grounded on the 
 rocke. And whosoever heareth of me these sainges/ and doth not 
 the same/ shalbe lykened vnto a folysh man/ which bilt his 
 housse vpon the sonde/ and abundaunce of rayne descended/ 
 and the fluddes cam / and the wynddes blewe / and beet vppon that 
 housse/ and it was over throwen/ and great was the fall otF it. 
 
 And it cam to passe / that when Jesus had ended these saynges / 
 the peple were astounied at his doctryne. For he taught them 
 as one havynge power/ and not as the scribes. 
 
 Ci)t bit'}. Cljaptcr. 
 
 "V1/"HEN Jesus was come downe from the mountayne/ moch 
 people folowed him. And lo/ there cam a lepre/ and 
 worsheped him saynge/ Master/ if thou wylt/ thou canst make 
 me clene. He putt forthe his bond and touched him saynge: I 
 will/ be clene/ and immediatly his leprosy was clensed. And 
 Jesus said vnto him. Se thou tell no man/ but go and shewe 
 thysilf to the preste and offer the gyfte/ that Moses commaunded 
 to be ofFred/ in witnes to them. 
 
 When Jesus was entred in to Capernaum/ there cam vnto 
 him a certayne Centurion / besechyng him and saynge : Master my 
 servaunt lyeth sicke att home off the palsye/ and is grevously 
 payned. And Jesus sayd vnto him. I will come and cure 
 him. The Centurion answered and saide : Syr I am not wortliy 
 that thou shuldest com vnder the rofe of my housse/ but speake 
 the worde only and my servaunt shalbe healed. For y also 
 my selfe am a man vndre power/ and have sovvdeeres vndre me/ 
 and y saye to one/ go/ and he goeth : and to anothre/ come/ and 
 he Cometh : and to my servaunt/ do this/ and he doeth it. AVhen 
 Jesus herde these saynges: he marveyled/ and said to them that 
 folowed him: Verely y say vnto you/ I have not founde so 
 great fayth: no/ not in Israeli. I say therfore vnto you/ 
 that many shall come from the eest and weest/ and shall rest 
 with Abraham/ Ysaac and Jacob/ in the kyngdom of heven : 
 and the children of the kingdom shalbe cast out in to the vt- 
 moost dercknes/ there shalbe wepinge and gnasshiug of tethe. 
 Then Jesus said vnto the Centurion/ go thy waye/ and as thou 
 hast beleved so be it vnto the. And his servaunt was healed 
 that same houre. And Jesus went into Peters housse/ and 
 sawe his wyves mother lyinge sicke of a fevre/ and he thouched 
 her hande/ and the fevre leeft her : and she arose/ and ministred 
 vnto ihem.
 
 tl)e ©OEipcU of ^. 0lntl)flu. €i). iy. 
 
 When the even was come they brouglit vnto him many that 
 were possessed with devylles/ And he cast out tlie spirites with 
 a word/ and healed all that were sicke/ to fulfill that whiche 
 was spoken by Esay the prophet sainge : He toke on him oure 
 infirmytes/ and bare oure sicknesses. 
 
 When Jesus saw moche people about him/ he commaunded to 
 go over the water. And there cam a scribe and said vnto him : 
 master/ I well folowe the whythersumever thou goest. And 
 Jesus said vnto him : the foxes have holes/ and the bryddes 
 of the aler have nestes/ but he sonne of the man hath not where 
 on to leye his heede : Anothre that was one of hys disciples seyd 
 vnto him : master sufFre me fyrst/ to go and bur ye my father. 
 But Jesus said vnto him: folowe me/ and let the deed burie 
 their deed. 
 
 And he entred in to ashyppe/ and his disciples folowed him/ 
 And lo there arose a greate storme in the see/ in so moche/ that 
 the shippe was hyd with waves/ and he was aslepe : And his dis- 
 ciples cam vnto him/ and awoke him/ sayinge : master/ save us/ 
 weperishe. And he said vnto them : why are yefearfull/ o ye en- 
 dewed with lytell faithe ? Then he arose/ and rebuked the wyndes 
 and the see/ and there folowed a greate calme. And menmarveyled 
 and said: what man is this/ that bothe wyndes and see obey him? 
 And when he was come to the other syde/ in to the countre 
 off the gergesens/ there met him two possessed of devylls / which 
 cam out off the graves/ and were out off measure fearce/ so 
 that no man myght go by that waye. And lo they cryed out 
 saynge : O Jesu the sonne off God/ what have we to do with 
 the ? art tliou come hyther to torment vs before the tyme be 
 come ? There was a good waye off from them a greate heerd of 
 swyne fedinge. Then the devyls besought him saynge : if thou 
 cast vs out/ suffre vs to go oure waye into the heerd of swyne. 
 And he said vnto them : go youre wayes : Then went they out/ 
 and departed into the heerd of swyne. And lo/ all the heerd 
 of swyne was caryed with violence hedlinge into the. see/ and 
 perisshed in the water. Then the heerdmen fleed/ and went 
 there ways into the cite/ and tolde every thinge/ and what had 
 fortuned vnto them that were possessed of the devyls. And lo/ 
 all the cite cam out/ and met Jesus. And when they sawe him 
 they besought him/ to depart out off there costes. 
 
 Cfjc iy. €\)npttv. 
 
 \ ND he entred into the shippe: and passed over and cam into 
 ■^^^ his awne cite. And lo/ they brouglit vnto liim a man 
 
 u 7
 
 jFo. bii). CI;c 6ogptll of ^. iWatljclu. 
 
 sicke off the palsey/ lyinge in his bed. And wlien Jesus sawe 
 tliere faith/ he said to the secke off the palsey: sonne be off 
 good cheref thy sinnes are forgeven the. And loe/ certeyne of 
 the scribes said in them selves/ he blasphemeth. And when 
 Jesus sawe there thoughtes/ he said : wherfore thinke ye evyll in 
 your herttes? Whether ys esyer to saye/ thi sinnes ar forgeven 
 the A or to saye: arise and walke ? That ye may knowe/ that 
 the sonne of man hathe power to forgeve synnes in erth / then 
 sayd he vnto the sicke of the palsey : aryse / take vppe thi beed / 
 and go home to thyne housse. And he arose and departed to his 
 housse. The people that sawe it/ marveylled and glorified God/ 
 which had geven suche power to men. 
 
 And as Jesus passed forth from thence/ he sawe a man sytt 
 at the receyte off custume named Matheu/ and said to him: 
 folowe me. And he arose and folowed him. And hit cam to 
 passe/ thatt Jesus satt at meate in his housse. And lo/ many 
 publicans and synners/ cam and satt downe also with Jesus/ 
 and his disciples. 
 
 When the pharyses had perceaved that/ they sayd vnto his 
 disciples: Why eateth youre master with publicans and synners? 
 When Jesus herde that/ he sayde vnto them : The whole neade 
 not the visicion/ but they thatt are sicke. Goo and learne/ what 
 that meaneth: I have pleasure in mercy/ and not in offerynge. 
 For I am not come to call the rightev/es/ but the sinners to 
 repentaunce. 
 
 Then cam the disciples of Jhon to hym saynge/ why do we 
 and the farises fast ofte : but thy disciples fast not ? And Jesus 
 sayde vnto them : Can the weddynge chyldren morne as longe 
 as the bridegrom is with them ? The tyme will come when the 
 brydgrome shalbe tacken awaye from them/ and then shall they 
 faste. Noo man peceth an olde garment with a pece off newe 
 cloothe. For then tacketh he away the pece agayne from the 
 garment/ and the rent ys made worsse. Nether do men put 
 newe wyne into olde vessels/ for then the vessels breake/ and 
 the wyne runneth oute and the vessels perysshe. But they 
 powre newe wyne into newe vessels/ and so are both saved 
 togedder, 
 
 Whyls he thus spake vnto them/ Lo there cam a certayne 
 ruler/ and worshipped liyme saynge : my doghter is deed all 
 redy/ but com and lay thy honde on her/ and she shall live. 
 And Jesus arose and folowed hym with hys disciples. And 
 beholde/ a woman which was diseased with an issue of bloud xij 
 yeres/ cam behynde hym and toched the hem off hys vesture. 
 For she sayd in her silfe : yff" I maye toche but even his vesture
 
 €i)« (So^pell of ^. |Hflti)elu. €i). y. 
 
 only/ I slialbe safe. Jesus tourned hym about/ and behelde 
 her saynge : Dougliter be off goode comforte/ thy fayth hath 
 made the safe. And she was made whole even that same 
 houre. 
 
 And when Jesus cam into the ruelers housse and sawe the 
 minstrels/ and the people wondrynge/ he sayde vnto them: 
 Get you hence/ for the mayde is not deed/ but slepeth. And 
 they leughe hym to scorne. As sone as tlie people were put 
 forthe a dores/ he went in and toke her by the bond/ and the 
 mayde arose. And this was noysed through out all the londe. 
 
 And as Jesus departed thence/ two blynde men folowed hym 
 crying and sayng : O thou sonne of David/ have mercy on vs. 
 And when he was come into the housse/ the blynd cam to hym. 
 And Jesus sayde vnto them : Beleve ye that I am able to do 
 thys? They sayde vnto hyme : ye master. Then touched lie 
 their eyes/ sayng: accordynge to youre faythe/ be it vnto you. 
 And their eyes wer opened. And he chaurged them sayng : Se 
 that no man knoweofit. But they as sone as they were de- 
 parted/ spreed abroade hys name through oute all the londe. 
 
 As they went out/ beholde/ they brought to hym a domne 
 man possessed of a devyll. And as sone as the devyll was cast 
 cute/ the domne spake. And the people merveled/ saynge: 
 it never soo appered in Israhel. Butt the pharises sayde : he 
 casteth oute devyls/ by the power of the chefe devyll. 
 
 .And Jesus went about all the cites and tonnes/ teachynge in 
 their sinagogges and preachyng the gospell off the kyngdome. 
 And heahnge all maner sicknes and desease amonge the people. 
 But when he sawe the people/ he hadd pite on them/ because 
 they were pined awaye / and scattered abroade even as shepe / 
 havynge no shepheerd. 
 
 Then sayde he to hys disciples : the hervest is greate/ but the 
 laborers ar feavve. Wherfore praye the harvest lorde/ to sende 
 forthe labourers into hys harvest. 
 
 m)t r- Ci;aptcr. 
 
 A ND he called his xij disciples vnto him/ and gave them 
 power over all vnclene sprites/ to cast them oute/ and to 
 heale all maner of sicknesses/ and all maner off deseases. 
 
 The names of the xij apostles are these. The fyrst/ Simon 
 which ys called Peter : and Andrew his brother. James the 
 Sonne of Zebede/ and Jhon his brother. Philip and Bartlemew. 
 Thomas and Mathew the publican. James the sonne of Alphe
 
 dfo. t^-. Cijc ^ogpell of ^. |Hatl)tlu. 
 
 and Lebbeus/ otherwyse called Taddeus/ Simon off cane/ and 
 Judas Iscarioth/ which also betrayed hym. 
 
 These xij sent Jesus/ and commaunded them saynge : Goo nott 
 into the wayes thatt leade to the gentyls/ and into the cites off 
 the Samaritans enter ye nott. But go rather to the lost shepe 
 off the housse of israhel. go and preach sayng : that the kyng- 
 dome off heven ys at hande. Heale the sicke/ dense the 
 lepers/ rayse the deed/ caste oute the devils. Frely ye have 
 receved/ frely geve agayne. Possess nott golde/ nor silver/ nor 
 brasse/ yn youre gerdels/ nor yet scrip towardes your jorney: 
 Nether two cotes/ nether shues/ nor yet a rod. For the work- 
 man is worthy to have his meate. Into whatsoever cite or 
 toune ye shall com/ enquyre who ys worthy yn it/ and there 
 abyde till ye goo thence. 
 
 And when ye come into an housse/ grete the same. And yff 
 the housse be worthy/ youre peace shall come apon the same. 
 But yf it be not worthy/ youre peace shall retourne to you 
 agayne. And whosoever shall nott receave you/ nor will heare 
 your preachynge/ when ye departe oute off that housse/ or that 
 cite/ shake of the duste of youre fete. Truely I say vnto you : it 
 shalbe easier for the londe off Zodoma/ and Gomora/ in the 
 daye off iudgement, then for that cite. 
 
 Lo I sende you forthe as shepe amonge wolves. Be ye ther- 
 fore wyse as serpentes/ and innocent as doves. Beware off men/ 
 ffor they shall deliver you vp to the counseils/ and shall scourge 
 you in there sinagogges. And ye shall be brought to the heed 
 ruelers and kynges for my sake/ in witnes to them and to the 
 gentyls. 
 
 But when they put you vp/ take no thought howe or what ye 
 shall speake/ for yt shall be geven you/ even in that same 
 houre/ what ye shall saye. For it is not ye that speke/ but the 
 sprete of your father which speaketh in you. The brother shall 
 betraye the brother to deeth/ and the father the sonne. And 
 the chyldren shall aryse agynste their fathers / and mothers : and 
 shall put them to deethe / and ye shall be hated off all men / ffor 
 my name. But whosoever shall continew vnto the ende/ shall 
 be saved. 
 
 When they persecute you in wone cite / flye in to another. I 
 tell you for a treuth/ ye shal nott fynysshe all the cites of 
 israhel/ tyll the sonne of man be come. The disciple ys nott 
 above hys master : Nor yet the servaunt above his lorde. It is 
 ynough for the disciple to be as hys master ys/ and that the 
 servaunt be as his lorde ys. Yf they have called the lorde off
 
 €i)t ©ogpdl of ^. IMatijclu. CI), yi. 
 
 the housse beelzebub: liowe moclie more shall they call them of 
 his householde so? feare them nott there fore. 
 
 There is no thinge so close/ that shall not be openned/ and 
 no thinge so hyd that shall not be knowen. 
 
 What I tell you in dercknes/ that speake ye in lyght. And 
 what ye heare in the eare that preache ye on the housse toppes. 
 
 And feare ye nott them which kyll the body/ and be nott 
 able to kyll the soule. But rather feare him/ which is able to 
 destroye bothe soule and body in hell. Are nott two sparrowes 
 solde for a farthinge? And none of them doth lyght on the 
 •grounde/ with out youre father. And nowe are all the heeres of 
 youre heedes numbred. Feare ye not ther fore/ ye are off more 
 value/ then many sparrowes. 
 
 Who soever ther fore knowlegeth me before men/ him will 
 I knowledge before my father in heven. But whosoever shall 
 denye me before men/ him will I also denye before my father 
 which ys in heven. 
 
 Thynke not/ that y am come to sende peace in to the erth. I 
 cam nott to send peace/ but a swearde. For y am come to sett 
 a man at varyaunce ageynst hys father/ and the doughter 
 ageynst her mother/ and the doughterelawe ageinst her mother- 
 elawe: And a mannes fooes slialbe/ they of his owne housholde. 
 
 He that lovith hys father/ or mother more then me/ is not 
 worthy of me. And he that loveth his sonne/ or doughter more 
 then me / is not mete for me. And he that taketh nott his crosse 
 and foloweth me/ ys nott mete for me. He that fyndetli his 
 lyfe/ shall lose it : and he that losith hys lyfe for my sake/ shall 
 fynde it. 
 
 He that receavith you / receavith me : and he that receavith 
 me/ receavith him that sent me. He that receavith a prophet 
 in the name of a prophet/ shall receave a prophets re ward e. 
 And he that receavith a righteous man in the name of a rigliteous 
 man/ shall receave the reward of a righteous man. And who- 
 soever shall geve vnto won of these lytle wonnes to drinke/ a 
 cuppe of colde water only/ in the name of a disciple: I tel you 
 of a trueth/ he shall not lose his rewarde. 
 
 Cijc yi. Cijaptcv. 
 
 \ ND it cam to passe when Jesus had ended his preceptes vnto 
 "^^ his disciples/ he departed thence/ to preache and teache in 
 there cites. 
 
 When Jhon beinge in preson herde the workes of Christ/ he 
 c
 
 sent two of his disciples and sayde vnto him. Arte thou he that 
 shall come : or shall we loke for another ? Jesus answered and 
 sayde vnto them. Go and shewe Jhon what ye have herde and 
 sene. The Wind se/ the halt goo/ the lyppers ar clensed: The 
 deef heare/ the ded are reysed vp ageine/ and the gospell is 
 preaohede to the povre. And happy is he thatt is noott hurte 
 by me. 
 
 Even as they departed / Jesus began to speake vnto the people 
 of Jhon. What went ye for to se in the wyldernes? went ye 
 out to se a rede waveringe with the wynde? oder what went ye 
 out for to se ? went ye to se a man clothed in soofte rayment ? 
 Beholde/ they that weare soofte clothing are in kynges howses. 
 Butt what went ye oute for to se? went ye outt to se a prophet? 
 Ye I saye vnto you/ and more. then a prophet. For this is he off 
 whom it is wrytten. Beholde/ I sende my messenger before thy 
 face/ which shall prepare thy waye before the. 
 
 Verely y saye vnto you/ amonge the chyldren off women 
 arose there not a gretter then Jhon baptist. Not with stondinge 
 he that ys lesse in the kyngdom off heven / ys gretter then he. 
 From the tyme of Jhon baptist hitherto/ the kyngdom of heven 
 suffreth violence/ and they that make vyolence pull it vnto them. 
 For all the prophets/ and thelawe prophesyed unto tyme of Jhon. 
 Also yf ye wyll receave it/ thys ys Helyas/ which shuld come. 
 He that hath eares to heare/ let him here. 
 
 But Avhearevnto shall y lyken this generacion? it ys like vnto 
 chyldren/ which syt in the markett/ and call vnto there felowes / 
 and saye: we have pyped vnto you/ and ye have not daunsed. 
 We have morned vnto you / and ye have not sorowd. For Jhon 
 cam nether eatynge nor drinkinge/ and they saye he hath the 
 devyll. The sonne of man cam eatynge and drinkynge/ and 
 they saye/ beholde a glutton/ and a drynker of wyne/ and a 
 frend vnto publicans/ and synners. And wysdome is iustified 
 off her chyldren. 
 
 Then began he to vpbraid the cites/ in which most of his 
 miracles were don/ because they did not repent. Wo be to 
 the Chorasin. Wo be to the Betzaida: for if the miracles which 
 wer shewd in you had bene done in tiyre and sidon they had 
 repented longe agon in sack cloth and asshes. Neverthelesse y 
 say to you : it shall be esier for Tyre and Sidon at the daye of 
 iudgement/ then for you. And thou Capernaum which art liftvp 
 vnto heven/ shalt be thrust doune to hell, ffor if the miracles 
 which have bene done in the/ had bene shewed in Zodom: they 
 had remayned to this daye. Neverthelesse I say vnto you: it
 
 W^e (?5oSpcU of ^. :fMat](jclu. Ci> yi}. 
 
 shall be easiar for Zodom in the claye of iudgment/ then for the. 
 Then Jesus answered and sayd I prayse the o father lorde of 
 heven and ertli/ because thou hast hyd these thynges from the 
 wyse and prudent, and hast opened them vnto babes/ even so 
 father for so it pleased the. All thynges are geven vnto me of my 
 father. And no man knoweth the sonne/ but the father, nether 
 knoweth eny man the father/ save the sonne/ and he to whome 
 the sonne will open hym. 
 
 Come vnto me all ye that labour/ and ar laden/ and y will 
 ese you. Take my yoke on you and lerne of me for y am meke 
 and loly in herte : and ye shall fynd ese vnto youre soules. For 
 my yoke is easy/ and my burden is light. 
 
 CIjc vij. Cijaptxr. 
 
 TN that tyme went Jesus on the sabot day thorow the corn 
 and his disciples wer anhongred/ and began to plucke the 
 eares off coorne/ and to eate. When the pharises had sene that/ 
 they sayde vnto him : Behold thy disciples do that wliich is not 
 lawful! to do apon the saboth day. He sayde vnto them: Have 
 ye nott reed whatt David did/ when he was an houngered/ and 
 they alsoo which were with hym ? Howe he entred into the housse 
 of God/ and ate the halowed loves/ whiche wer not lawfuU ffor 
 hym to ete/ nether ffor them which were with hym : but only 
 for the prestes. Or have ye not reed in the lawe / howe that the 
 prestes in the temple breake the saboth daye and yet are blame- 
 lesse ? But I saye vnto you: that here is one greater then the 
 temple. Wherfore if ye had wist what this saynge meneth : I 
 requyre mercy/ and not sacrifice, ye wold never have con- 
 demned innocentes. For the sonne off man is lorde even off the 
 saboth daye. 
 
 And he departed thence/ and went into their Sinagogge/ and 
 beholde there was a man/ whiche had his hande dryed vp. And 
 they axed hym saynge : Ys yt lawfuU to heale apon the saboth 
 daye? because they myght acuse hym. And he sayde vnto 
 them : whyche ys he amonge you/ iff he had a shepe fallen into 
 a pitt on the saboth daye/ that wolde not take hym and ly(t 
 hym out? And howe moche ys a man better then a shepe ? 
 Wherfore it ys IcfiiU to do a good dede on the saboth daye. 
 Then sayde he to the man: stretch forth thy hand/ and he 
 stretched it fortlie / and yt was agayne made even as whole as 
 the other. 
 
 Then the faryses went forthe/ and tokc counsell agaynst hym/ 
 r 2
 
 dFol. yi. Ci)c (^o^pdl of ^. iBatljdu. 
 
 howe tliey myclit destroye liym. AVlien Jesus knewe that/ he 
 departed tlience/ and moclie people folowed him/ and he healed 
 them all. and charged them/ that they shulde not make him 
 knowne/ to fulfyll that which was spoken by Esay the prophet/ 
 which sayeth : Bcholde my sonne/ whom I have chosen/ my 
 derlinge/ in whom my soule hath had delite. I wyll put my 
 sprete on him/ and he shall shewe iudgement to the gentyls. He 
 sliall not stryve/ he shall not crye/ nether shall eny man heare 
 hys voyce in the streetes/ a brosed rede/ shall he not breacke/ 
 and flaxe that begynneth to burne he shall not quenche/ tyll he 
 sende forth iudgment vnto victory/ and in hys name shall the 
 gentyls truste. 
 
 Then was brought to hym/ won possessed with a devyll whych 
 was both blynde and domne. and he healed him/ insomucli that 
 he which was blynd and donme both spake and sawe. And all the 
 people were amased/ and sayde: Ys not this the sonne of david? 
 When the pharises herde that/ they sayde : he dryveth the devyls 
 no other wyse oute but by the helppe off belsebub the chefe of 
 the devylls. 
 
 But Jesus knewe their thoughtes and sayde to them. Every 
 kyngdom divided with in it sylte shalbe desolate. Nether shall 
 eny cite or householde devyded agenst it sylfe/ contynue. So 
 if satan cast out satan / then ys he devyded agenst him sylfe. Howe 
 shall then hys kyngdom endure ? Also yf y by the iielppe of 
 belzebub cast out devyls : by whose helppe do youre children 
 cast them out ? therfore thei shalbe youre iudges : But if I cast 
 out the devyls by the sprete of God : then ys the kyngdom of 
 God come on you ? 
 
 Other howe can a man enter into a mighty mannes housse/ 
 and violently take awaye his godes : excepte he fyrst bynde the 
 stronge man / and then spoyle hys housse ? He thatt ys not with 
 me ys agaynst me. And he that gaddereth not w-ith me scatter- 
 eth abrode. Wherefore I say vnto you all maner of synne and 
 blasphemy shalbe forgeven vnto men/ but the blasphemy 
 against the holy goost/ shall not be forgeven vnto men. And 
 whosoever speaketh a worde agaynst the sonne off man / it shall 
 be forgeven hym. but whosoever speaketh agaynst the holy 
 goost/ yt shall not be fforgeven hym : no/ nether in this worlde/ 
 nether in the worlde to come. 
 
 Other make the tree good / and his frute good also : or els 
 make the tree evyll/ and his frute evyll also. For the tree ys 
 knowen by hys frute. O generacion of vipers/ howe can ye 
 save well / when ve youre selves are evvll ? For of the aboundance
 
 CI)C (f?>o£ipdl of ^. |Mati)fiu. €if. yiij. 
 
 of tlic liert/ the moutlie speaketh. A good man onte of the good 
 treasure of hys liert/ bryngeth forthe good thynges. And an 
 evyll man out ofi'his evyll treasure/ bryngeth forth evyll thynges. 
 But I say unto you/ that of every ydell worde/ that men shall 
 have spoken : they shall geve a countes at the daye ofi iudgement. 
 For by thy vvordes thou shalt be iustifyed : and by thy wordes 
 thou shalt be condemned. 
 
 Then answered certayne ofF the scribes and off the pharises 
 saynge : Master/ we wolde fayne se a sygne of the. He an- 
 swered them saynge : the evyll and advoutrous generacion seketh 
 asigne/ but there shall no signe be geven to them/ but the 
 signe of the prophete ionas. for as ionas was thre days and thre 
 nyghtes in the whales belly : soo shall the sonne of man be thre 
 days and thre nyghtes in the hert of the erth. The men of 
 ninivite shall rise at the day of iudgement with this nacion / 
 and condemne them. For they repented at the preachynge of 
 Jonas, and beholde/a greater then Jonas ys here. The quene 
 of the south shall ryse at the day of iudgement with this gene- 
 racion / and shall condemne them : For she cam from the vtmost 
 partes of the worlde/ to heare the wisdom of Solomon/ and 
 beholde heare is a greater then Solomon. 
 
 When the vnclene sprete is gone out of a man/ he walketh 
 throughout dry places/ seking reest and fyndeth none. Then he 
 sayetli: 1 will retourne ageyne into my housse/ from whence I 
 cam oute. And when he is come/ he fyndeth the housse empty 
 and swepte/ and garnisshed. Then he goeth his waye/ and 
 taketh seven spretes worse then hym sylfe/ and so entre they in 
 and dwell there. And the ende of that man is worsse than the 
 beginnyng. Even so shall it be to this frowarde nacion. 
 
 Whiil he yet talked to the people : beholde hys moder and his 
 brethren stode withoute the dores/ desyring to speake with him. 
 Then won said vnto him : behold thy moder and thy brethren 
 stond without/ desiringe to speke with the. 
 
 He answered and sayd to him that tolde him: Who is my 
 mother? or who are my brethren? And he stretched forth his 
 bond over his disciples and sayd : behold my mother and my 
 brethren. For whosoever fulfiUeth my fathers will whiche is in 
 heven/ he is my brother/ my suster/ and my mother. 
 
 Ci^c yiij. Cj^aptev. 
 
 ^HE same daye went Jesus out oflP the housse/ and sat by the 
 
 see syde / and moch people resorted vnto liim / so gretly that he 
 
 went and sat in a shyppe/ and all the people stode on the shoorc.
 
 dTo. ri). €\)t ©ogpcll of ^. iHartjfU). 
 
 And he spak« many thyiiges to tliem in similitudes/ sayinge: 
 Beholde/ the sower wentt forth to sowe/ And as he sowed/ some 
 fell by the wayes syde/ and the fo wiles cam/ and devoured it 
 vppe. Some fell apon stony grounde where it had not moche 
 erth/ and a non it spronge vppe/ because it had no depth off 
 erth : and when the sun was vppe/ hitt cauth heet/ and for lake off 
 rotynge wyddred awaye. Some fell amonge thornes/ and the 
 thornes arose and chooked it. Parte fell in good grunde/ and 
 broght forth good frute: some an hundred fold/ some fifty fold/ 
 some thyrty folde. Whosoever hath eares to heare / let him heare. 
 
 And hys disciples cam/ and sayde to him : Why speakest thou 
 to them in parables? he answered and sayde vnto them: Hit is 
 geven vnto you to know the secrettes off' the kyngdom of heven / 
 but to them it is not geven. For whosumever hath to him shall 
 hit be geven : and he shall have aboundance. But whosoever 
 hath not : from him shalbe takyn awaye even that same that he 
 hath. Therefore speake y to them in similitudes. For though 
 they se / they se not : and hearinge they Jieare not : nether 
 vnderstonde. And in them ys fulfylled the prophesy of Esay/ 
 which prophesi sayth : with youre eares ye shall heare and shall 
 not vnderstonde/ and with youre eyes ye shall se/ and shall 
 not perceave. For this peoples hert ys wexed grosse. And 
 their eares were dull of herynge / and their eyes have they closed / 
 lest they shoulde se with their eyes/ and heare with their 
 eares/ and shuld vnderstonde with their herts/ and shulde 
 tourne/ that y myght heale them. 
 
 But blessed are youre eyes/ for they se/ and youre eares/ for 
 they heare. Verely y say vnto you/ that many prophetes and 
 perfaicte men have desired to se those thinges which ye se/ and 
 have not sene them : and to heare those thinges which ye heare/ 
 and have not herde them. Heare ye therfore the similitude 
 off" the sower. When a man heareth the worde of the kingdom / 
 and vnderstondeth it not/ thei"e cometh the evyll man/ and 
 catcheth awaye that which was sowne in hys hert. And thys is 
 he which was sowne by the waye syde. But he that was sowne 
 in the stony grunde ys he/ which heareth the worde of God/ 
 and anon with ioye receaveth itt/ yet hath he no rottes in him 
 selfe/ And therefore he dureth but a season: for as sone as 
 tribulation and persecucion aryseth because of the worde/ by 
 and by he falleth. He that was sowne amonge thornes/ ys 
 he that heareth the worde off" God/ But the care off" this 
 worlde/ and the dissaytfulnes off ryclies choke the worde/ and 
 so ys he made vnfrutfull. He which is sowne in the good 
 grounde/ ys he that heareth the worde and vnderstondeth it/
 
 Cljc (©o^pcll of ^. liflatijclu. Cij. yiij. 
 
 which also bereth f'nite/ and bringeth forth/ some an hundred 
 folde / some fyfty folde / and some thyity f'olde. 
 
 Another similitude put he forth/ vnto them saynge: The 
 kyngdom off heven ys lyke vnto a man which sowed good 
 seede in his felde. But whyll men slepte/ ther cam his foo/ 
 and sowed tares amonge the wheate / and went his waye : 
 When the blade was spronge vp/and had brought forth frute/ 
 then appered the tares also. The servauntes cam to the house- 
 holder/and sayde vnto him: Syr sowedest not thou good seed 
 in thy closse/ from whence then hath it tares? He sayde 
 to them/ the envious man hath done this. Then the servauntes 
 sayde vnto hym : wylt thou then that we go and gader it? 
 and he sayde/ nay/ lest whyll ye go aboute to wede out the 
 tares / ye plucke vppe also with them the wheate by the rottes : 
 let bothe growe to gether tyll harvest come/ and in time of 
 harvest/ I wyll saye vnto my repers/ gadther ye fyrst the 
 tares/ and bynd them in sheves to be brent: but gadther 
 the wheete in to my barne. 
 
 Another parable he putt forthe vnto them saynge. The 
 kyngedom of heven ys lyke vnto a grayne of mustarde seede/ 
 which a man taketh and soweth in his felde/ whych ys the 
 leest of all seedes. But when it is growne / it is the greatest 
 amonge yerbes / and is a tree : so that the bryddes of the aier 
 come/ and bylde in the braunches of it. 
 
 Anothere similitude sayde he to them. The kyngdome of 
 heven ys lyke vnto leven which a woman toke and hyd in 
 iij peckes ofFmeele/ tyll all was levended. 
 
 All these thynges spake Jesus vnto the people by similitudes/ 
 and with oute similitudes spake he nothinge to them/ to fulfyll 
 that which was spoken by the prophet sayinge: I wyll open my 
 mouth in similitudes/ and wyll speake forth thinges whych have 
 bene kepte secrete from the begynnynge off the worlde. 
 
 Then sent Jesus tlie people awaye / and cam to housse / and 
 hys disciples cam vnto hym / saynge : declare vnto vs the simi- 
 litude of the tares off the felde : Then answered he and sayde 
 to them. He that soweth the good seed/ ys the sonne of man/ 
 the felde ys the worlde. The chyldren off the kyngdom are the 
 good seed. The evyll mans chyldren are the tares. But the 
 enemy which soweth them/ is the devill. The harvest is the 
 end of the worlde and the repers be the angels. For even as 
 the tares are gaddred/ and brent in the fyre : so shall it be in 
 the ende off this worlde. The sonne of man shall send forth 
 his angels/ and they shall gadther out off his kyngdom all things
 
 dTo. yii]. Cijc <©ogptU of ^. JMatijflu. 
 
 that do hiiite/ and all them which do uiiquite/ and shall 
 cast tliem into a furnes of tyre. There shall be waylynge and 
 gnasshyng off teth. Then shall the iuste men shyne as bryght as 
 the sun in the kyngdom of their father, wosoever hath eares to 
 heare/ let him heare. 
 
 Agayne the kyngdom ofFheven is lyke unto treasure hidde in 
 the felde / the which a man founde and hidde it : and ffor ioy 
 there of goeth and selleth all that he hath/ and byeth that felde. 
 
 Agayne the kyngdom off heven is lyke vnto a marchaunt/ 
 sekynge after good pearles/ which when he had founde one 
 precious pearler wentt and solde all that he had/ and bought it. 
 
 Agayne the kyngdome off heven is lyke vnto a neet cast into 
 the see/ that gadereth off all kyndes off fysshes : which when it is 
 full/ men drawe to londe/ and sitt and gadre the good in to their 
 vessels and caste the bad awaye. So shall it be at the ende of 
 the worlde. The angels shall come and sever the bad from the 
 goode/ and shall caste them in to a furnes of fyre/ there shall 
 be waylinge and gnasshynge of teth. 
 
 Jesus sayde vnto them ; have ye vnderstonde all these thynges : 
 they sayde/ ye syr. Then sayde he vnto them : Therfore every 
 scrybe which is coninge vnto the kyngdom of heven / is lyke an 
 housholder/ which bryngeth forth / out of his treasure/ thynges 
 both newe and olde. 
 
 And hyt cam to passe when Jesus had fynnesshed these simi- 
 litudes that he departed thence/ and cam into his awne countre/ 
 and taught in there synagogges/ in so moche that they were 
 astunyed and sayde : whence cam all thys wysdon and power vnto 
 him ? is not thys the carpenters sonne ? is not hys mother called 
 mary? and hys brethren be called/ James and Joses and Symon 
 and Judas ? and are not hys systers all here with vs ? Whence 
 hath he all these thynges ? And they wer hurte by him. Then 
 Jesus sayde vnto them : there is no prophet without honoure / save 
 in hys awne countre / and amonge his awne kynne. And he dyd 
 not many myracles there/ for there vnbelefes sake. 
 
 C]^f yiii). Cijaptcr. 
 
 TN that tyme Herod the tetrarcha herde off the fame of Jesu/ 
 and sayde vnto his servauntes : This is Jhon baptist : he is 
 risen agayne from deeth / and therfore hys power ys so greate. 
 For Herod toke Jhon and bounde hym / and put hym in preson 
 ffor Hcrodias sake/ hys brother phips wyfe. For Jhon sayde 
 unto hym : hit ys not lawfuU for the to have her. And when he
 
 Ei)c ©osipcn of ^ 0lritif)eiu. €1). viuj. 
 
 wold liave put hym to deeth/ lie feared the people/ because 
 they counted hym as a prophet. 
 
 When Herodes birth daye was come / the doughter off Herodias 
 daunsed before them/ and pleased Herod. VVherefor he pro- 
 mysed with an oth/ that he wolde give her whatsoever she 
 wolde axe. And she beinge informed of her mother before / 
 sayde geve me here John baptistes heed in a platter. And the 
 kynge sorowed : neverthelesse for his othes sake/ and for their 
 sakes which sate also att the table/ he comaunded yt to begeven 
 her. And sent and behedded Jhon in the preson/ and his heed 
 was brought in a platter and geven to the damsell/ and she 
 brought it to her mother. And his disciples cam and toke vp 
 his body/ and buryed it. and went and tolde Jesus. 
 
 When Jesus had herde that/ he departed thence by shippe 
 into a desert place out of the way. And when the people had 
 herde therof/ they folowed him a fote out of there cites. And 
 Jesus went forth .and sawe moche people : and his herte dyde 
 melte vppon them/ and he healed off them those that were sicke. 
 When even was come/ his disciples cam to him saynge. This ys 
 a deserte place/ and the daye is spent/ let the people departe 
 that they may go in to the tonnes/ and bey them vytaylles. But 
 Jesus sayde vnto them : They have no neade to go awaye : 
 Geve ye them to ete. Then sayde they vnto him : we have 
 here but .v. loves and two fysshes. He saide : bringe them 
 hydther to me. And he comaunded the people to syt downe on 
 the grasse And toke the .v. loves/ and the .ij. fysshes and loked 
 vp to heven and blessed/ and brake and gave the loves to his 
 disciples/ and the disciples gave them to the people. And they 
 all ate/ and were suffised. And they gadered up of the gobbetes 
 thatt remained/ xij basketes full. They that ate were in nombre 
 about V. M. men/ besyde wemen and chyldren. 
 
 And strayghtway Jesus made his desciples enter into a shippe/ 
 and to goo over before him/ whill he sent the peple away. And 
 as sone as he had sent the peple away/ he went vp into a moiin- 
 tayne alone to praye. And when nyght was come he was there 
 hym sylf alone, and the shippe was in the middes of the see/ and 
 was toost with waves/ for it was a contrary wynde. In the 
 fourthe watche of the night Jesus cam vnto them walkynge on 
 the see : and when hys disciples sawe him walkynge on the see/ 
 they were amased/ sayinge : it is some spirite/ and cryed out for 
 feare. And streyght waye Jesus spake vnto them saynge : be of 
 good cheare/ it is y/ be not a frayed. 
 
 Peter answered/ and sayde: master/ and thou be he/ bidde 
 
 c 5
 
 dTo. yib. Ci)c ^ai^tW of ^. Platljciu. 
 
 me come vnto the on the water, and he sayde come. And 
 when Peter was come doiine out of the shyppe / he walked on 
 the water/ to go to Jesus. But when he sawe a myghty winde/ 
 he was afrayed. And as he began to synke/ he cryed sayinge : 
 master save me. And immediatly Jesus stretched forth liis 
 honde/ and caught him/ and sayde to hym: O thou of lytell 
 fayth : wherfore diddest thou dout ? And as soone as they 
 were come in to tlie shippe/ the winde ceassed. Then they 
 that were in the shyppe cam and worshipped him/ sayinge : of 
 a truth thou arte the sonne of God. And when they were come 
 over/ they went in to the londe of genazareth. And when the 
 men of that place had knowledge of him/ they sent out in 
 to all that countre rounde about/ and brought vnto him all 
 that were sicke/ and besought him/ that they myght touche the 
 border of hys vesture only. And as many as touched hytt/ were 
 made safe. 
 
 Ci;c )ib. Cijapter. 
 
 ^T^HEN cam to Jesus : scrybes and pharises from Jerusalem/ 
 sayinge : why do thy disciples transgresse the tradicions of 
 the seniours ? for they wesshe not there hondes/ when they eate 
 breed: He answered/ and sayde vnto them : why do ye also 
 transgresse the comaundment of God/ thorowe youre tradi- 
 cions? for God commaunded/ sayinge: honoure thy father and 
 moder/ and he that speaketh evyll ageynst hys father or mother/ 
 shall suffer deeth. But ye sale/ every man shall sale to his 
 father or mother : whatsoever thyng I offer/ that same doeth 
 profyt the/ and so shal he not honoure hys father and mother. 
 And thus have ye made/ that the comaundment of god is 
 without effecte/ through youre tradicions. Ypocrites wel pro- 
 phesied off you/ Esay sayinge: This people draweth nie vnto 
 me with there mouthes/ and honoureth me with their lippes/ 
 yet their hert is farre from me : but in vaine thei worshippe me 
 teachinge doctrine/ which is nothing but mens precepts. 
 
 And he called the people vnto him/ and saide to them : heare 
 and vnderstonde. That which goeth in to the mougth/ defyleth 
 not a man : but that vv'hich commeth out of the mougth / defyleth 
 the man. 
 
 Then cam his disciples/ and sayde vnto him : perceavest 
 thou/ howe that the pharyses are offended hearinge thys saynge? 
 He answered/ and sayde/ all plantes which my hevenly father 
 hath nott planted/ shalbe plucked vppe by the rotes. Lett
 
 Clje ©o^pcll of ^. |MatI)cU). CI> vt». 
 
 tlicm alone/ they be the blynde ledders of the blynde. If the 
 blynde leede the bUnde/ boothe shall fall in to the dyche. 
 
 Then answered Peter and sayd to him : declare vnto vs thys 
 parable. Then sayde Jesus : are ye yette with oute vnder- 
 stondinge ? perceave ye not/ that whatsoever goeth in at the 
 mouth/ descendeth doune into the bely/ and ys cast out in to 
 the draught ? Butt those thynges which procede out of the 
 mought come from the herte/ and they dyffyle a man. For out 
 of the herte come evyll thoughtes/ murder/ breakyng of wed- 
 locke/ whordom/ theefte/ falce witnesberynge/ blasphemy. 
 These are the thynges which defyle a man. But to eate with 
 unwesshen hondes/ defyleth nott a man. 
 
 And Jesus went thence/ and departed in to the costes of tire 
 and sidon. And beholde a woman which was a cananyte cam 
 out of the same coostes/ and cryed vnto him saynge : have 
 mercy on melorde the sonne of Dauid/ my doughter is pyti- 
 ously vexed with a devyll. And he gave her never a worde to 
 answer. Then cam to him his disciples/ and besought him 
 sayinge : sende her awaye/ for she foloeth vs cryinge. He an- 
 swered/ and sayde : 1 am not sent/ but vnto the loost shepe of 
 the housse of israhel. Then she cam and worshypped hym/ 
 sayinge : master sucker me. He answered and saide : it is not 
 good/ to take the childrens breed/ and to cast it to whelpes. She 
 answered and saide: it is truthe/ neverthelesse the whelppes 
 eate of the crommes/ which fall from there masters table. Then 
 Jesus answered and sayde vnto her. O woman greate ys thy 
 fayth/ be hit to the/ even as thou desyrest. And her daughter 
 was made whole even at that same tyme. 
 
 Then Jesus went awaye from thence/ and cam nye unto the 
 see of galyle/ and went vppe in to a mountayne/ and sat doune 
 there. And moche people came vnto hym havingewith them/ halt/ 
 blinde/ domne/ maymed/ and other many: and cast them doune 
 at Jesus fete. And he healed them/ in so moche that the people 
 wondred / to se the domne speake / the maymed whole / the halt to 
 go/ and the blinde to se. and they gloryfyed the god of israhel. 
 
 Jhesus called his disciples to him and saide : I have compas- 
 sion on the people/ because they have contynued with me nowe 
 iij dayes/ and have nothinge to eate: and I wyll not let them 
 departe fastinge/ leste they perisshe in the waye. and his disciples 
 sayd vnto him : whence shuld we get so moche breed in the 
 wildernes/ as shulde sufFyse so great a multitude ? And Jesus 
 sayde vnto them : howe many loves have ye ? and tliey seyde : 
 seven and a feawe fysshes. And he commaunded the people to
 
 dTo. yb. m)s (i&nsipai of ^. JMatijflu. 
 
 syt douiie on the grounde. And toke the seven loves/ and the 
 fysshes and g-ave thankes/ and brake them/ and gave to liys dis- 
 ciples/ and his disciples gave them to the people. And they all 
 ate/ and were suffysed. And they toke vp of the broken meate 
 that was left vij basketes full. They that ate were iiij M. men/ 
 besyde wemen and chyldren. And he sent awaye the people/ 
 and toke shyppe and cam in to the parties of Magdala. 
 
 €f)t yU. CJ;aptcr. 
 
 nnHEN cam to hym the pharises with the saduces also/ and 
 dyd tempte hym / desyringe that he wold shewe them some 
 signe from heven. He answered and sayde vnto them : Att 
 even ye saye/ we shall have fayre wedder. and that because the 
 skye ys reed: in the morninge/ ye saye/ to daye shalbe foule 
 wedder/ and that because the skye is troubbelous and reed. O 
 ye ypocrites ; ye can discerne the fassions of the skye : and can 
 ye not discerne the sygnes of the tymes ? The frowarde nacion/ 
 and advoutrous/ seketh a sygne/ there shall nonother sygne 
 be geven vnto them/ but the sygne off the prophet Jonas. So 
 lefte he them and departed. 
 
 And when his disciples were come to the other side of the 
 water/ they had forgotten to take breed with them. Then Jesus 
 sayd vnto them : Take hede and beware of the leven of the pha- 
 rises/ and of the saduces. They thought amonge themselves 
 sayinge : we have brought no breed with vs. When Jesus vn- 
 derstode that/ he sayd vnto them. O ye of lytell fayth/ why 
 are youre mindes cumbred because ye have brought no breed ? 
 Do ye not yet perceave / nether remember those v lovesse when 
 there were v M. men/ and howe many baskettes toke ye vp ? 
 Nether the vij loves/ when there were iv M. and howe many 
 baskettes toke ye vppe ? Why perceave ye not then / that y spake 
 not vnto you of breed / when I sayde / beware off the leven of the 
 pharises and of the saduces ? Then vnderstode they/ howe that he 
 bad not them beware of the leven of breed : butt of the doctryne 
 of the pharises/ and of the saduces. 
 
 When Jesus cam in to the coostes of the cite which is called 
 cesarea philippi / he axed hys disciples sayinge : whom do men 
 saye that I the sonne of man am ? They sayde/ some saye that 
 thou arte Jhon baptist/ some helyas/ some Jeremias/ or won 
 of the prophetes. He seyde vnto them : but whom saye ye that 
 I am : Symon Peter answered / and sayde : Thou arte Crist the 
 Sonne of the livynge god. And Jesus answered and sayde to
 
 €I)f (©o^pcll of ^. |Mnt{)flu. CIj. ybi). 
 
 him: liappy arte tliou Simon tlie sonne of Jonas/ for flcshe and 
 bloude have nott opened vnto the that/ butt my father which is 
 in heven. And I saye also vnto tlie/ that tliou arte Peter. And 
 apon this roocke I wyll bylde my congregacion. And tlie gates 
 off hell shall nott prevayle a geynst it. And y wyll geve vnto 
 the/ the keyes of the kyngdome of heven / and whatsoever thou 
 byndest vppon erth / yt shalbe bounde in heven/ and what- 
 soever thou lowsest on erthe/ yt shall be lowsed in heven. 
 
 Then he charged his disciples/ that they shulde tell no man/ 
 that he was Jesus Christ. From that tyme forth/ Jesus began to 
 shewe unto hys disciples/ howe that he must go vnto Jerusalem/ 
 and sutler many thinges of the seniores/ and of the hye prestes/ 
 and of the scribes/ and must be killed/ and ryse agayne the 
 tliirde daye. Peter toke him aside/ and began to rebuke hym 
 sayinge : master faver thy sylfe/ this shall not come vnto the. 
 Then tourned he aboute/ and sayde vnto Peter: go after me 
 Satan / thou offendest me / because thou perceavest nott godly 
 thynges : but worldly thynges. 
 
 Jesus then sayde to hys disciples. Yf eny man will folowe 
 me/ leet hym forsayke hym sylfe/ and take hys crosse and 
 folowe me. For who soever wyll save hys lyfe/ shall loose yt. 
 And whosoever shall loose hys lyfe for my sake/ shall fynde yt. 
 Whatt shall hit profFet a man / yf he shulde wyn all the whoole 
 worlde : so he loose hys owne soule ? Or els what shall a man geve 
 to redeme hys soule agayne with all? For the sonne off man 
 shall come in the glory of hys father / with hys angels / and then 
 shall he rewarde every man accordynge to hys dedes. Verely 
 I saye vnto you / some there be a monge them that here stonde / 
 whych shall nott taste of deeth/ tyll they shall have sene the 
 sonne of man come in hys kyngdome. 
 
 ^ijt rbi). Cljapttr. 
 
 A ND after vj dayes Jhesus toke Peter and James and Jhon 
 hys brother/ and brought them vppe into an hye mountayne 
 cute of the waye/ and was transfygured before them, and hys face 
 dyd shyne as the sun/ and hys clothes were as whyte as the light. 
 And beholde there apered vnto them Moses and Helyas talkinge 
 with him. Then answered Peter/ and sade to Jesus: master here 
 is good beinge for vs. Yff thou wylt/ leet vs make here iij 
 tabernacles/ won for the/ and won for Moses/ and won for 
 Helyas. Whyll he yet spake/ beholde a bright cloude shadowed 
 them, and lo a voice out of the cloude sayde : This is my
 
 dTo. vbt. €\)t (©ogpcll of ^. iMatljriu. 
 
 deare sonnc/ in whom I delite/ heare hym. And when the dis- 
 ciples herde that/ they fell flatt on there faces/ and were soore 
 afrayed. And Jesus cam and touched them/ and sayde : aryse 
 and be not a frayed. Then lyfte they vppe their eyes/ and 
 sawe no man / but Jesus only. 
 
 And as they cam doune from the mountayne / he charged them 
 sayinge : se that ye shewe thys vysion to no man / tyll the sonne 
 of man be rysen ageyne from deeth. And hys disciples axed off 
 him / sayinge : Why then saye the scribes / that Helias must fyrst 
 come? Jesus answered/ and sayd vnto them: Helias shall fyrst 
 come/ and restore all thyngs. And I saye vnto you that helias ys 
 come alredy/ and they knewe hym nott: butt have done vnto 
 him whatsoever they lusted. In lyke wyse shall also the sonne 
 of man suffre of them. Then hys disciples perceaved that he 
 spake vnto them of Jhon baptist. 
 
 And when they were come to the people/ ther cam to hym a 
 certayne man/ and kneled done to hym saynge : Master have 
 mercy on my sonne/ fFor he is franticke : and ys sore vexed. 
 And oft tymes falleth into the fyre / and oft into the water. And 
 I brought hym to thy disciples/ and they coulde not heale him. 
 Jesus answered and sayde : O generacion faythles and croked : 
 howe longe shall I be with you ? how longe shall y suffre you : 
 bryng hym bidder to me. And Jhesus rebuked the devyll/ and 
 he cam out. And the child was healed even that same houre. 
 
 Then came hys disciples secretly and sayde : Why could not 
 we cast him out ? Jesus sayd vnto them : Because off your vn- 
 belfe. For I say veryly unto you ; yff ye had fayth as a grayne 
 oft' musterd seed / ye shulde saye vnto this mountayne / remeve 
 hence to yonder place/ and he shulde remeve. Nether shuld 
 eny thynge be vnpossyble for you to do. but this kynde goeth 
 not oute butt by pryer and fastynge. 
 
 Whill they passed the tyme in galile / Jesus sayde vnto them : 
 the Sonne oft' man shalbe betrayed into the hondes oft' men/ 
 and they shall kill hym and the thyrd daye he shall ryse agayne. 
 And they sorowed greatly. 
 
 When they were come to Capernaum : They that were wont 
 to gadre poll money/ cam to Peter and sayde : Doth youre 
 master paye tribute ? He sayd : ye. And when he was come 
 into the housse / Jesus spake fyrst to hym / sayng : What thynkest 
 thou Simon? of whome do the kynges off" the erth take tribute/ 
 or poll money ? of their chyldren / or of straungers ? Peter sayde 
 vnto hym : of straimgers. Then sayd Jesus vnto hym agane : 
 Then are the chyldren fre. Neverthelesse / lest we shulde oftende
 
 them: goo to the see and cast in thyne angle/ and take the 
 fysshe that fyrst cometh vp : and when thou hast opened his 
 nioutlie/ thou shalt fynde a pece of twelve pens/ that take and 
 paye for me and the. 
 
 Ci)c vbii'j. Cljaptcr. 
 
 rpHE same tyme the disciples cam vnto Jesus sayng : who is 
 the greatest in the kyngdom of heven? Jesus called a chylde 
 vnto hym / and set him in the middes of them / and sayd : Verely 
 I say vnto you: except ye toijrne/ and become as children/ ye 
 cannot enter into the kyngdom off heven. whosoever therfore 
 shall submit him silfe as this chylde/ he is the greatest in the 
 kyngdom of heven. And whosoever receaveth suche a chylde 
 in my name/ receaveth me. But whosoever offend one of these 
 lytell wons/ which beleve in me: yt Avere better for hym/ that 
 a millstone were hanged aboute his necke/ and that he were 
 drouned in the depth of the see. Wo be vnto the world because 
 of evill occasions. Hit is necessary that evyll occasions be 
 geven/ neverthelesse woo be to that man/ by whom evyll occa- 
 sion commeth. Wherefore yfF thy honde or tliy fote geve the an 
 occasion of evyll: cut hym of and cast hym from the. Hyt is 
 better for the to enter into lyfe halt or maymed/ rather then 
 thou shuldeste havynge two hondes/ or two fete/ be cast into 
 everlastyng fyre. And yf also thyne eye ofFende the / plucke 
 him oute and caste hym from the. It is better for the to enter 
 into lyfe with one eye/ then havyng two eyes to be cast into 
 hell fyre. 
 
 Se that ye despise not won of these litell wons For I saye vnto 
 you/ thatt in heven their angels behold the face of my fader/ 
 which ys in heven. Ye and the sonne of man is come to save that 
 which is lost. How thinke ye ? Yf a man had an hondred shepe / 
 and one of them shuld goo astray/ will he not leve nynty and 
 nyne in the mountains/ and go and seke that won which is gone 
 astray? if it happen that he fynd him / veryly 1 say vnto you: 
 he reioyseth more of that shepe/ then of the nynty and nyne 
 whicli went not astray. Even so hit is nott the wyll of youre 
 father in heven/ that won off this lytell wons shulde perishe. 
 
 Moreover yf thy brother trespas agenst the. Go and tell 
 hym his faute betwene hym and the alone. Yf he heare the/ 
 thou hastwone thy brother: but yf he heare the not/ then take 
 with the won or two/ that in the mouth of two or thre witnesses/ 
 all sainges may stonde. Yf he liearc not them/ tell liit vnto the 
 congregacion : yf he heare not the congrcgacion/ take him as an
 
 hethen man/ and as a publican. Verely I say vnto you/ What- 
 soev'er ye bynde on erth/ shalbe bounde in heven. And what- 
 soever ye lose on erth/ shalbe losed in heven. 
 
 Agayn I say vnto you that if two off you shall agre in erth in 
 eny nianer thinge whatsoever they shall desyre: hit shalbe 
 geven them of my fader wliich is in heven. For where two or 
 thre are gadered togedder in my name/ there am I in the middes 
 of them. 
 
 Then cam Peter to hym/ and sayde; master/ how ofte shall 
 my brother trespas ageynst me/ and I shall forgeve hym? shall 
 I forgeve hym seven tymes ? Jesus sayd vnto hym : I saye nott 
 vnto the seven tymes : but seventy tymes seven tymes. There- 
 fore is the kyngdom off heven lykened vnto a certayne kynge/ 
 which wolde take a countes of his servauntes/ and when he had 
 begune to recken/ won was browghte vnto hym / which ought 
 him ten thousande talenttes : but wlien he had nought to paye/ 
 the lord commaunded him to be solde/ and his wyfe/ and his 
 children: and all that he had/ and payment to be made. The 
 servaunt fell doune and besought hym sainge : Syr geve me 
 respyte/ and I wyll paye iiit every whit. Then had the lorde 
 pitie on the servaunt / and lowsed him / and forgave hym the 
 dett. 
 
 The same servaunt went out and founde wone off his felowes/ 
 which ought hym an hundred pence. And leyed hondes on hym/ 
 and toke hym by the throote/ sainge: paye that thou owest. 
 And his felowe fell doune/ and besought hym/ saynge : have 
 pacience with me/ and I will paye the all/ And he woUde not/ 
 but went and cast hym into preson/ tyll he shulde paye the 
 dett. When his other felowes sawe what was done/ they were 
 very sory and cam and tolde vnto there lorde all that had hap- 
 pened. Then the lorde called him/ and sayde vnto hym. O 
 evyll servaunt/ y forgave the all that dett/ because thou praydest 
 me: Was it not mete also/ that thou shuldest have had com- 
 passion on thy felow / even as y had pitie on the ? and his 
 lorde was wrooth/ and delyvered hym to the ioylers/ tyll he 
 shulde paye all that was due to hym. So lyke wyse shall 
 youre hevenly father do vnto you / yf ye wyll not forgeve with 
 youre herttes/ each won to his brother there treaspases. 
 
 C!jc yiy. Ci^apUr. 
 
 \ ND it folowed when Jesus had fynysshed those sayinges/ he 
 "^^ gat hym from Galile / and cam into the coostes off iewry 
 beyonde Jordan/ and moche people folowed hym/ and he healed
 
 €i)t (©o^pcll of ^. iilatljelu. €i). jtiV. 
 
 them theare. Then cam vnto hym the pharises to tempte hym / 
 and sayde to hym : Ys hit lawfull for a man to put a waye his 
 wyfe for all manner off causes ? He answered / and sayde vnto 
 them Have ye not redde iiowe that he which made man at the 
 begynnynge/ made them man and woman? and saide for thys 
 thinge/ shall a man leve father and mother/ and cleve vnto his 
 wyfe/ and they twane shalbe won flese. Wherfore nowe are 
 they not twayne/ but won fleshe. Let not man therfore put 
 asunder/ that which god hath cuppled togedder. Then sayde 
 they to hym: why did Moses commaunde to geve vnto her a 
 testimonial! of divorsement and to put her awaye ? He saide 
 vnto them: Moses because of the hardnes of youre hertes sufFred 
 you to put awaye youre wyfes : But from the begynnynge hit 
 was nott so. I saye therefore vnto you / whosoever putteth 
 awaye his wyfe (except hit be for fornicacion) and maryeth 
 another/ breaketh wedlocke / and whosoever marieth her which is 
 divorsed / doeth commyt advoutry. 
 
 Then spake his disciples to hym : yffthe matter be so betwene 
 man and wyfe/ then is it not good to mary. He sayde vnto 
 them : all men can not awaye with that saynge : but they to 
 whom it is geven. There are chaste / which were so borne out 
 of the mothers belly. And there are chaste / which be made of 
 men. And there be chaste/ which have made them selves 
 chaste for the kyngdom off hevens sake. He that can take it 
 lett hym take it. 
 
 Then were brought to hym yonge chyldren / that he shulde 
 put his hondes on them* and praye And his disciples rebuked 
 them. Jesus sayde vnto them : sufFre the chyldren/ and forbid 
 them not to come to me/ fFor vnto suche belongeth the kingdom 
 off heven. And when he had put his hondes on them / he de- 
 parted thence. And beholde won cam/ and sayde vnto hym: 
 good master/ what good thinge shall I do / that I maye have 
 eternal lyfe ? He sayde vnto him : why callest thou me good ? 
 there is none good but won/ and that his God. But and thou 
 wilt entre in to lyfe/ kepe the commaimdmentes. He sayde : 
 Which? And Jesus sayde : thou shalt not kyll. thou shalt not 
 breake wedloocke. Thou shalt not steale : thou shalt nott beare 
 falce witnes. honoure thy father and mother, and thou shalt 
 love thyne neghbour as thy sylfe ; the yonge man sayde vnto 
 him : I have observed all these thinges from my youth / what 
 have y more to do ? Jesus sayde vnto him : yf thou wilt be 
 perfecte/ goo and sell that thou hast/ and geve it to the povre / 
 and thou shalt have treasure in heven / and come and folowe
 
 dfo. v&tij. Cl)c (©o^pcll of ^. lilatljclu. 
 
 nie. When the yonge man lierde that sayinge / he went avvaye 
 morninge. For lie liad greate possessions, 
 
 Jesus sayde then vnto his disciples : Verely I say vnto you/ a 
 ryche man shall with difficulte enter into the kyngdome'of 
 lieven. And moreover I say vnto you : it is easier for a camell 
 to go througli the eye of a nedle / then for a ryche man to enter 
 into the kyngdome of heven. When his disciples herde that/ 
 they were excedingly amased / sayinge : who then can be saved ? 
 Jesus behelde them / and saide vnto them : with men this is 
 vnpossyble/ but with God all thinges are possyble. 
 
 Then answered Peter/ and saide to him : Beholde we have 
 forsaken all/ and have folowed the : what shall we have therfore? 
 Jesus sayde vnto them : verely I saye to you/ thatt ye which 
 have folowed me in the seconde generacion (when the sonne 
 off man shall syt in the seate of his maieste) shall syt also vppon 
 xij seates / and iudge the xij trybes off Israhel. And whoso- 
 ever forsaketh housse/ or brethren/ or systers/ other father/ or 
 mother/ or wyfe/ orchyldren/ or lyvelod/ for my names sake/ 
 the same shall receve an hundred folde/ and shall inheret ever- 
 lastynge lyfe. Many that are fyrste shalbe laste / and the laste 
 shalbe ffyrste. 
 
 €i}t n- Cl;aptn-. 
 
 F' 
 
 'OR the kyngdom of heven ys lyke vnto an houssholder/ 
 which went out erly in the morninge to hyre labourers 
 into hys vynyarde. And he agrede with the labourers for a 
 peny a daye and sent them into his vynyarde. And he went 
 out about the thyrde houre/ and sawe other stondyng ydell in 
 the market place and sayd vnto them go ye also into my vyn- 
 yarde/ and whatsoever is right/ I will geve you. and they went 
 there way. Agayne he went out about the sixte and nynthe houre / 
 and dyd lyke wyse. And he went out aboute the eleventhe houre 
 and founde other stondynge ydell/ And sayde vnto them : Why 
 stonde ye here all the daye ydell ? They sayde vnto hym : because 
 no man hath hyred vs. He sayde to them : goo ye alsoo into my 
 vynyarde/ and whatsoever shalbe right/ that shall ye receave. 
 
 When even was come the lorde of the vyneyarde sayde vnto 
 hys steward : call the labourers / and geve them there hyre / 
 begynnyng- at the laste/ tyll thou come to the fyrste. And they 
 whyche were hyred aboute the eleventhe houre/ cam and re- 
 ceaved every man a peny. Then cam the fyrst / supposyng that 
 they shulde receave mooare/ and they like wyse receaved every
 
 €l)t (iSospdl of ^. iHatijciu. CI), yy. 
 
 man a ]ieny. And when tliey had receaved it/ they grudged 
 agaynst the good man of the housse sayng : These hxste have 
 vvroght but one liouie/ and thou hast made them equall vnto 
 vs which have borne the burthen and heet ot" the daye. 
 
 He answered to oneofthemsaynge: frendel dothe no wronnge. 
 dyddeste thou not agre withe me for a penny ? Take that which 
 is thy duty/ and goo thy waye. I will geve vnto this laste/ 
 as moche as to the. Ys yt not lawfull ftbr me to do as me listeth 
 with myne awne. Ys thyne eye evyll because I am good ? Soo 
 the laste shalbe f'yrste / and the fyrste shalbe laste. For many 
 are called and feawe be chosen. 
 
 And Jesus ascended to Jerusalem/ and toke the xij disciples 
 aparte in the waye/ and sayde to them : Loo we goo vp to 
 Jerusalem/ and the sonne off man shalbe betrayed vnto the 
 chef prestes/ and vnto the scrybes/ and they shall condemne 
 hym to deeth/ and shall delivre hym to the gentils/ to be 
 mocked/ to be scourged/ and to be crucified, and the thyrd 
 day he shall ryse agaync. 
 
 Then cam to hym the mother off Zebedes children with her 
 sonnes worshyppynge him/ and desyrynge a certayne thynge off 
 hym. He sayde vnto her: What wylt thou have/ She sayde 
 vnto hym : Graunte that these my two sonnes maye sitt/ one 
 on thy right hond/ and the other on thy lifte honde in thy 
 kyngdom. 
 
 Jesus answered and sayd : Ye wot not whatt ye axe. Are 
 ye able to drynke oft' the cuppe that y shall drinke of. And to 
 be baptised with the baptism that y shalbe baptised with/ They 
 answered to him : That we are. He sayd vnto them : Ye shall 
 drynke of my cupe/ and shalbe baptised with the baptim that 
 y shall be baptysed with : But to syt on my right hond/ and on 
 my lyft hond/ is not myne to geve : but to them for whom it is 
 prepared of my father. 
 
 And when the ten herde this/ they desdayned att the two 
 brethren. But Jesus called them vnto hym/ and saide : Ye 
 knowe/ that the lordes of the gentylshave dominacion over them/ 
 And they that are greate/ exercise power over them. It shall not 
 be so amonge you: But whosoever wyll be greate among you/ 
 let hym be youre minister/ and whosoever will be chefe/ let 
 him be youre servaunt. Even as the sonne otf man cam / not 
 to be ministered vnto/ butt to minister : and to geve his lyfe 
 for the redempcion off" many. 
 
 And as they departed from Hierico/ moche people folowed 
 hym. And beholde two biynde men syttiiige liy the wave side/ 
 " n 2 ' ■
 
 dFo. yir. Eije (i&ogptU of ^. 0lnti)clu. 
 
 when they herde/ that Jesus passed by cryed sayinge : Master 
 the Sonne off David have mercy on vs. And the people re- 
 buked them/ because tliey shulde holde there peace : But they 
 cryed the moare / sayinge : have mercy on vs master which arte 
 the Sonne off David. Then Jesus stode styll/ and called them/ 
 and sayde : what will ye that y shall do to you ? They said vnto 
 hym : Master/ that cure eyes maye be opened. Jesus pitied 
 them / and touched there eyes. And immediately theire eyes re- 
 ceved syght : And they folowed hym. 
 
 C]^e nh Cfjaptcr. 
 
 "VIT^HEN they drewe nye vnto Jerusalem/ and were come to 
 Betphage/ vnto mounte olivete/ then sent Jesus two off 
 his disciples / sayinge to them : Go in to the toune that lyeth over 
 agaynste you/ and anon ye shall fynde an asse bounde/ and her 
 colte with her/ lose them and bringe them vnto me. And it" 
 eny man saye ought vnto you/ saye ye that youre master hath 
 neade oft' them / and streyght waye he Avill let them go. All 
 this was donne / to fidfyll that which was spoken by the prophet/ 
 sayinge : Tell ye the doughterof Sion : beholde thy kinge cometh 
 vnto the meke/ sittinge vppon an asse and a colte/ the foole off 
 an asse vsed to the yooke. The disciples went/ and did as Jesus 
 commaunded them/ and brought the asse and the colte/ and 
 put on them there clothes/ and set him there on. Many of 
 the people spreed theire garmentes in the waye. other cut doune 
 braunches from the trees/ and strawedthem in the waye. More- 
 over the people that went before/ and they also that cam after 
 cried sayinge : hosianna to the sonne of David. Blessed be he 
 that commeth in the name of the lorde/ hosianna in the hyest. 
 
 And when he was come in to Jerusalem/ all the cite was 
 moved/ sayinge: who ys thys? And the people/ sayde: thys 
 ys Jesus the prophet of nazareth a cite of galile. And Jesus 
 went in to the temple of God/ and caste out all them that bought 
 and solde in the temple/ and overthrew the tables of the mony 
 cliaungers/ and the seates of them that solde doves. And saide 
 to them: it is written/ mine housse shalbe called the housse 
 ofl" prayer/ butt ye have made it a denn of theves. And the 
 blinde and the halt cam to hym in the temple/ and he healed 
 them. 
 
 When the chefe prestes and scribes sawe / the marveylles thatt 
 he dyd/ And the chyldren cryinge in the temple and sayinge/ 
 hosianna to the sonne of David/ they desdayned/ and sayde
 
 €i)t (i^o^jpell of ^. iMatfjfh). €\). v)l> 
 
 vnto hym : hearest thou what these saye ? Jesus sayde vnto 
 them: have ye never redde oft" the moutli of babes and sucke- 
 hnges thou hast ordeyned prayse? And he left tliem / and went 
 out of the cite vnto bethani/ and passed the tyme there. 
 
 In the niornynge as he returned into the cite ageyne/ he hun- 
 gred/ and spyed a fygge tree in the way/ and cam to it/ and 
 founde nothynge there on/ but leves only/ and said to it/ never 
 frute growe on the hence forwardes. And anon the fygge tree 
 wyddered awaye. And when his disciples sawe it/ they mar- 
 velled sayinge : How sone is the fygge tree wyddered awaye ? 
 Jesus answered/ and sayde vnto them : Verely I say vnto you/ 
 yfF ye shall have fayth/ and shall not dout/ ye shall nott only 
 do that which y have done to the fygge tree : but also yf ye 
 shall saye vnto this mountayne/ take thy silfe awaye/ and 
 cast thy silfe in to the see/ it shalbe done. And whatsoever 
 thinge ye shall axe in youre prayers (if ye beleve) ye shall 
 receave hit. 
 
 And when he was come into the temple/ the chefe prestes and 
 the seniores of the people cam vnto him as he was teachinge / and 
 sayde : by what auctorite doest thou these thinges ? and who gave 
 the this power? Jesus answered/ and sayde vnto them : I also 
 wyll axe of you a certayne question/ which if ye asoyle me/ y 
 in lyke wyse wyll tell you by what auctorite I do these thinges. 
 Whence was the baptism of Jhon ? from heven/ or of men? 
 And they thought in themselves / sayinge : yf we shall saye / 
 from heven/ he wyll saye vnto vs : why dyd ye not then beleve 
 hym : but and iff we shall saye of men then feare we the people. 
 For all men helde Jhon as a prophet. And they answered 
 Jesus/ and sayde: we cannot tell. He lykewyse sayde vnto 
 them : nether tell I you by what auctorite y do these thinges : 
 What saye ye to thys? a certayne man had ij sonnes/ and cam 
 to the elder sayinge : go, and worke to day in my vyneyarde. 
 He answered and sayd/ I wyll not: but afterwarde repented and 
 went. Then cam he to the seconde/ and sayde lykewyse/ and 
 he answered and sayde : I wyll syr : yet went he not. Whedder 
 of these ij fulfylled there fathers wyll ? and they sayde vnto hym : 
 the fyrst. Jesus sayde vnto them : verely I saye vnto you/ that 
 the publicans and the harlotes shal come into the kyngdome off 
 God before you. For Jhon cam vnto you/ in the way of righte- 
 wesnes/ and ye beleved hym not. but the publicans and the 
 whoores beleved hym. But ye (though ye sawe it) yet were not 
 moved with repentaunce/ that ye myght afterwarde have beleved 
 hym.
 
 dTo. n- ^i)c ^o^^dl of ^. iBatf)fiu. 
 
 Herken another similitude. There was a certayne housholder 
 whych set a vyneyarde/ and hedged it rounde about/ and made 
 a wynpresse in it/ and bilt a tower/ and lett it out to husband- 
 men/ and went into a straunge countre. And when the tyme of 
 the frute drewe near/ he sent his servauntes to the husbandmen/ 
 to receave the frutes of it/ and the liusbandmen caught his 
 servauntes/ and bet won/ kylled another/ and stoned another. 
 Againe he sent other servauntes moo then the fyrst/ and they 
 served them lyke wyse. But last of all/ he sent vnto them hys 
 awne sonne / sayinge : they wyll feare my sonne. When the 
 husbandmen saw his sonne/ they sayde amonge themselves: 
 Thys ys the heyre/ come on lett us kyll hym/ and lett vs take 
 hys inherytaunce to oure selves. And they caught hym and 
 thrust him out of the vyneyarde/ and shlewe him. When the 
 lorde of the vyneyarde commeth. what wyll he do with those 
 husbandmen ? They sayde vnto hym : he will evyll destroye 
 those evyll persons / and wyll lett out his vyneyarde vnto other 
 husbandmen / Avhych shall delyver hym his frute att tymes con- 
 venient. 
 
 Jesus saide vnto them : dyd ye never reede in the scriptures? 
 the same stone which the bylders refused/ is set in the princypall 
 parte of the corner, this was the lordes doinge/ and it is mervel- 
 ous in oure eyes. Therefore saye I vnto you the kingdome of 
 god shalbe taken from you / and shalbe geven to the gentyles 
 which shall brynge forth the frutes off it. And whosoever shall 
 fall on thys stone / shalbe alto broken. And whomsoever thys 
 stone shall fall oppon/ he shall grynd him to powder. And 
 when the chefe prestes and pharyses hearde his similitudes they 
 perceaved that he spake of them. And they went about to 
 laye hondes on hym/ but they feared the people/ because they 
 counted hym as a prophet. And Jesus answered and spake vnto 
 them agayne/ in simihtudes/ sayinge. 
 
 Cijc nii' Cl^apttr. 
 
 T 
 
 HE kyngdome of heven is lyke unto a certayne kinge/ 
 which maryed his sonne/ and sent forth his servauntes/ to 
 call them that were byd to the weddinge / and they wolde nott 
 come. Agayne he sentt forth other servauntes/ sayinge : tell 
 them which are bydden : Lo I have prepared my dynner/ myne 
 oxen and my fatlinges are kylled/ and all thinges are redy/ come 
 vnto the mariage. They made light of it/ and went their waves : 
 won to his ferme place/ another about his merchandvse ' the
 
 Cije ^0£(ptll of ^. il[ati)ciu. Ci;. yyij. 
 
 remnaunt toke his servauntes and entreated them vngoodly and 
 slewe them. When the kinge herde that/ he was wroth/ and 
 sent forth his warryers and distroyed those murtheres/ and 
 brent vppe theire cite. 
 
 Tlien sayde lie to hys servaunts : Tlie weddinge was prepared : 
 butt they which were bydden thereto/ were not worthy. Go ye 
 therefore out in to the hye wayes / and as many as ye fynde / byd 
 them to the mariage. The servauntes went out into the wayes/ 
 and gaddered togedder as many as they coulde fynde/ booth 
 good and bad / and the weddinge was furnysshed with gestes. 
 The kinge cam in/ to viset hys gestes/ and spyed tliere a man 
 whicli had not on a weddinge garment/ and sayde vnto hym : 
 frende , how camyst thou in hydder / and hast not on a weddyng 
 garment? and he was even spechlesse. Then sayde the kynge 
 to hys ministers: take and bynde hym liande and fote/ and 
 caste hym into vtter dercknes/ there shalbe wepinge and gnas- 
 singe of teth. For many are called and feawe he chosen. 
 
 Then went the farises and toke counsell/ howe they myght 
 tangle him in his wordes. And sent vnto him there disciples with 
 herodes servauntes sayinge : master/ we knowe that thou arte 
 true/ and that thou teachest the waye of god trueli / nether carest 
 for eny man/ for thou consydrest nott mennes estate. Tell vs 
 therefore : howe thinkeste thou ? is it lawfuU to geve tribute vnto 
 Cesar/ or not? Jesus perceaved there wylynes/ and sayde : Why 
 tempte ye me ye ypocrytes ? lett me se the tribute money. And 
 they toke hym a peny. And he sayde vnto them : whose ys 
 this ymage and superscripcion ? They sayde vnto hym : Cesars. 
 Then sayde he vnto them : Geve therefore to Cesar/ that which 
 is cesars : and geve unto god/ that which is goddes. When 
 they herde that they marvelled/ and lefte hym and went there 
 waye. 
 
 The same daye the saduces cam vnto hym (whych saye that 
 there is no resurreccion) and they axed hym saynge : Master/ 
 Moses bade/ if a man dye havinge no children / that the brother 
 Mary his wyfe/ and reyse vppe seed vnto his brother. There 
 were with vs seven brethren / the fyrst Maried and dyed with out 
 ysshewe / and lefte hys wyfe vnto hys brother. Lyke wyse the 
 seconde and the thryd/ vnto the seventhe. Laste of all the 
 woman dyed also. Nowe in the resurreccion whose v/yfe shall 
 she be of the vij ? for all had her. Jesus answered and sayde vnto 
 them : ye are deceaved/ and knowe not what the scripture mean- 
 eth / nor yett the vertue of god. For in the resurreccion they 
 nether Mary nor are Maryed : but are as the angels of god in 
 heven.
 
 dTo. vn- ^i)f (©osiptU of ^. i-KatljcU). 
 
 Astouchynge the resurreccion off the deed : have ye nott redde 
 what ys sayde vnto you off god/ which sayeth I am Abrahams 
 God / and Ysaaks God / and the God of Jacob ? God ys nott 
 the god of the deed: but of the lyvinge. And when the people 
 herde that/ they were astonyed at hys doctrine. 
 
 When the pharises had herde/ howe that he had put the 
 saduces to silence/ they drewe togedder/ and won of them 
 whych was a doctour off lawe axed him a question temptinge him 
 and sayinge : Master whych is the grett commaundment in the 
 lawe ? Jesus sayde vnto him : thou shalt love thy lorde god 
 with all thyne herte/ wyth all thy soule/ and with all thy mynde. 
 This is the fyrst and that grett commaundment. And there ys 
 another lyke vnto thys. Thou shalt love thyne neghbour as thy 
 selfe. In these two commaundments/ hange all the lawe and the 
 prophettes. 
 
 Whyll the pharises were gaddered togedder/ Jesus axed them 
 saynge / what thinke ye of Christ ? whose sonne is he ? they 
 sayde vnto hym : the sonne of david. He sayde vnto them : 
 howe then doeth david in spirite call him lorde / saynge ? The 
 lorde sayde to my lorde/ sytt on my ryght honde : tyll I make 
 thyne ennemyes thy fote stole, yf david call hym lorde : howe 
 is he then his sonne ? And none of them coulde answere him 
 ageyne one worde. Nether durste eny man from that daye forth 
 axe hym eny moo questions. 
 
 Ci^c niii. Ci^apter. 
 
 ^HEN spake Jesus to the people/ and to hys disciples / saynge : 
 The scrybs and the pharises sitt in moses seate/ whatsoever 
 they byd you observe / that observe and do : but after their 
 workes do not : for they saye/ and do not/ Ye and they bynde 
 hevy burthens and greveous to be borne/ and ley them on mennes 
 shulders : but they them sylfe wyl not move them with one fynger. 
 All there workes they do/ for to be sene of men. They sett 
 abroade there philateris/ and make large borders on there gar- 
 menttes / and love to sytt vppermooste at feastes / and to have 
 the chefe seates in the synagogges/ and gretynges in the marketes 
 and to be called of men Rabi. 
 
 But ye shall nott suffre youre selves to be called rabi/ for 
 one ys youre master/ that is to wytt Christ, and all ye are 
 brethren. And call ye no man youre father on the erth/ for one 
 is youre father/ and he is in heven. be ye not called masters/ 
 for one ys youre master / and he is Christ. He that is greateste 
 amonge you/ shalbe youre servaunte. But whosoever exalteth
 
 Cfje ©o^jpcU of ^. fttatijely. €1). yyii]. 
 
 hym silfe/ shalbe brought lowe. And he that subniitteth him 
 silt'e/ shalbe exalted. 
 
 Wo be vnto you scribs and pharises dissemblers r for ye sheet 
 vp the kyngdom of heven before men: ye youre selves goo nott 
 in / nether suffre ye them that come to enter in. 
 
 Wo be vnto you scribes and pharises/ for ye devoure wid- 
 dowes houses/ and that vnder a coloure of praying longe prayers/ 
 wherfore ye shall receave greater damnacion. 
 
 Wo be vnto you scribes and pharises ypocrites/ for ye com- 
 passe see and londe/ to brynge one in to youre belefe : And 
 when ye have brought him ye make hym two folde more the 
 chylde oft' hell/ then ye youre selves are. 
 
 Wo be vnto you blynd gides / for ye saye ; whosoever sweare 
 by the temple/ yt ys nothinge: btit whosoever sweare by the 
 golde of the temple/ he is detter. ye foles and blinde : whether 
 is greater/ the golde/ or the temple that sanctifyeth the golde. 
 And whosoever sweareth by the aulter it is nothinge : but who- 
 soever sweareth by the ofteringe that lyeth on the aultre ys detter. 
 ye foles and blinde: whether is greater the otteringe/ or the 
 aultre whych sanctifyeth the ofteringe? whosoever therfore swear- 
 eth be the aultre/ sweareth bi it/ and by all that there on is. 
 And whosoever sweareth by the temple sweareth by it/ and by 
 hym that dwelleth there in. And he that sweareth by heven / 
 sweareth by the seate of god/ and by hym that sytteth thereon. 
 
 Wo be to you scrybes and pharises desemblers / for ye tythe 
 mynt/ annys/ and commen/ and leave the waygthtyer mattres 
 of the lawe ondone : iudgement/ mercy/ and fayth : these 
 ought ye to have done/ and not to have lefte the othre ondone. 
 Ye blinde gides / which strayne out a gnat / and swalowe a 
 cammyll. 
 
 Wo be to you scrybes/ and pharises ypocrites/ for ye make 
 clene the vtter side off" the cuppe/ and off the platter: but with 
 in they are full of brybery and excesse. Thou blynde pharise / 
 dense fyrst / that which is within the cuppe and the platter/ 
 that the outsyde maye also be clene. 
 
 Wo be to you scrybes/ and pharises ypocrites/ for ye are lyke 
 vnto paynled tombes which appere beautyfull outwardes : but 
 are with in fidl off deed mens bones and of all fylthynes. So 
 are ye/ for outwardes ye appere rightous vnto men/ when with 
 in ye are full of dissimulacion and iniquite. 
 
 Wo be vnto you scrybes and pharises ypocrites/ ffor ye bilde 
 the tombes off the prophettes/ and garnisshe the sepulchres off 
 iuste men/ and saye: Yf we had bene in oure fathers tyme/ we 
 wolde not have bene partners with them in the bloud of the
 
 prophetes. So are ye witnesses vnto yoiire selves/ that ye are 
 the children of them/ which killed the prophetes. Fulfyll ye 
 lyke wyse the measure of yoiire fathers : ye serpents and gene- 
 racion of vipers/ howe shall ye scape the dampnacion of hell? 
 
 Wherfore beholde y sende vnto you prophetes / wyse men / and 
 scrybes / and off them some shall ye kyll and crucifie / and some 
 shaJl ye scourge in your synagogges / and persecute from cite to 
 cite/ thatt all righteous bloud may fall on you/ which was sheed 
 apon the erth / from the bloud of rightous Abell/ vnto the bloud 
 of Zacharias the sonne of Barachias/ whom ye slewe betwene 
 the temple and the altre : Verely y say vnto you/ all these 
 thinges shall light apon this generacion. Hierusalem Hieru- 
 salem which kylleth prophetes/ and stonest them which are sent 
 to the : howe often wolde I have gaddered thy children to ged- 
 der/ as the henne gaddreth her chickens vnder her wynges? but 
 ye wolde not ? beholde youre habitacion shalbe lefte vnto you 
 desolate. For y saye vnto you/ ye shall not se me hence forth/ 
 tyll that ye saye : blessed ys he that commeth in the name off 
 the lorde. 
 
 €^e vyiii). Ci^aptcr. 
 
 \ ND Jesus went out and departed from the temple : and his 
 "^^ disciples cam to hym / for to shewe hym the byldinge of the 
 temple. Jesus sayde vnto them: se ye not all these thinges? 
 verely y saye vnto you / There shall not be here leeft one stone 
 vppon another/ that shall not be destroyed. 
 
 And as he sat vppon the mount Olivete/ his disciples cam 
 •vnto hym secretly sayinge : Tell vs/ when this shalbe? and w^hat 
 signe shalbe of thy comminge / and of the ende of the worlde ^ 
 and Jesus answered / and sayde vnto them : Take hede / that 
 no man desceave you / for many shall come in my name sainge : 
 y am Christ / and shall deceave many. 
 
 Ye shall heare of warres / and of the noyse of warres / but se 
 that ye be not troubled / for all these thinges muste come to 
 passe / but the ende is not yet. For nacion shall ryse ageynste 
 nacion / and realme ageynste realme : and there shalbe pesti- 
 lence / and honger/ and erthquakes in all quarters. All these 
 are the beginynnge off sorowes. 
 
 Then shall they put you to trouble / and shall kyll you / and 
 ye shalbe hated off all nacions ffor my names sake : and then 
 shall many fall/ and shall betraye won another/ and shall hate 
 won the other / and many falce prophetes shall aryse / and shall 
 deceave many ; and because iniquite shall have the vpper hande /
 
 Wi)t (S»o£ipeU of ^. p[atl)elM. €1). yyiii). 
 
 the love of many shall abate. But he that endureth to the ende 
 shalbe safe. And this Gospell off the kyngdom shalbe preached 
 in all the worlde / for a witnes vnto all nacions/ and then shall 
 the ende come. 
 
 When ye then shall se the abominacion and desolacion (spoken 
 of by Daniell the prophet) stonde in the holy place : whosoever 
 redeth it / let hym vnderstonde it. Then let them which be in 
 iury flye into the mountaynes. And lett hym whych is on the 
 housse toppe / not come doune to take enytinge out of his hoiisse. 
 Nether let hym which is in the felde/ returne backe to fetche 
 his clothes. Wo be in those dayes to them that are with chylde / 
 and to them that geve sucke. Butt praye thatt youre flyght be 
 not in the winther / nether on the saboth daye. For then shall 
 be greate tribulacion / suche as was not from the beginynge off 
 the worlde to this tyme / ner shalbe. Ye and except those 
 dayes shulde be shortened / shulde no flesshe be saved : Butt for 
 the chosens sake those dayes shalbe shortened. 
 
 Then yff eny man shall saye vnto you : lo/ here is Christ/ or 
 there is Christ : beleve it not : ffor there shall aryse falce christes/ 
 and falce prophetes / and shall geve greate signes and wonders. 
 So greatly that yff it were possible/ even the chosen shulde be 
 brought into erroure. Take hede I have tolde you before. Yff 
 they shall saye vnto you : lo / he is in the desert/ go not forth ; yff 
 they saye : lo / he is in the secret places/ beleve nott. For as the 
 lightnynge cometh out off the eest/ and shyneth unto the weest : 
 so shall the commynge off the sonne of man be. For where- 
 soever a deed body is/ even thyther wyll the egles resorte. 
 
 Immediatly after the tribulacions off those dayes/ shall the 
 sun be derkeneth : and the mone shall not geve her light/ and 
 the starres shall fall from heven / and the powers of heven shall 
 move And then shall appere the sygne of the sonne off man in 
 heven. And then shall all the kynreddes of the erth morne / 
 and they shall se the sonne of man come in the cloudes of heven 
 with power and greate maieste : and he shall sende his angelles 
 with the great voyce of a tromp/ and they shall gadder togedther 
 his chosen from the fower wyndes : and from the one ende off the 
 worlde to the other. 
 
 Learne a similitude of the fygge tree : when his braunches are 
 yet tender/ and his leves spronge / ye knowe that sommer is 
 nye. So lyke wyse when ye se all these thynges/ be ye sure 
 that it is neare even at the dores. Verely I saye vnto you / 
 thatt this generacion shall not passe / tyll all be fulfylled. Heven 
 and erth sJiali perisshe : but my wordes shall abyde. But of that
 
 dTo. vvtij. €!)t (SosiptU of ^. fHatljdu. 
 
 (Jaye and home knowitli no man/ no not tlie angels of" lieven / 
 but my father only. 
 
 As the tyme of" Noe was/ so lyke wyse shall the commynge of" 
 the Sonne off man be. For as in the dayes before the floud : 
 they dyd eate and drynke/ mary/ and were maried/ even vnto 
 the daye that Noe entred in to the shyppe/ and knewe of 
 nothynge tyll the floud cam and toke them all awaye. So shall 
 also the commynge oflf the sonne off man be. Then two shalbe 
 in the feldes/ the one shalbe receaved/ and the other shalbe 
 refused, two shalbe gryndinge at the myll : the one shalbe 
 receaved/ and the other shalbe refused. 
 
 Wake therefore/ because ye knowe nott what houre youre 
 master wyll come. Off this be sure/ that yff the good man off the 
 housse knewe what houre the thefe wolde come : he wold suerly 
 watche/ and not suffre his housse to be broke vppe. Therfore 
 be ye also redy/ for what houre ye tinke leest on/ in tlie same 
 shall the sonne of man come, who is a faythfuU servaunte and 
 wyse/ whom his master hath made ruler over his housholde/ ffor 
 to geve them meate in season convenient? happy is that ser- 
 vaunt whom hys master (when he cometh) shall finde so doinge. 
 Verely y saie vnto you/ he shall make him ruler over all his 
 goodes. but and yff the evyll servaunte shall saye in his herte/ 
 my master wyll differ his commynge/ and begynn to smyte his 
 felowes : ye and to eate and to drynke with the dronken : that 
 servauntes master wyll come in a daye w^hen he loketh not for 
 hym : and in an houre that he is not ware of/ and wyll devyd 
 hym/ and geve hym his rewarde with ypocrites. There shalbe 
 wepinge and gnasshinge of tethe. 
 
 €ift VV&- Cijapter. 
 
 T 
 
 HEN the kyngdom of heven shalbe likened vnto x virgins/ 
 which toke their lampes/ and went to mete the brydgrom : 
 fyve of them were folysshe/ and fyve were wyse. the foles toke 
 their lampes/ but toke none oyle with them, but the wyse toke 
 oyle with them in their vysselles with their lampes also, whyll the 
 brydgrome taryed/ all slombred and slepte. And even at myd- 
 nyght/ there was a crye made : beholde the brydgrome cometh/ 
 goo and mete hym. Then all those virgins arose/ and prepared 
 their lampes. And the folysshe sayde to the wyse : geve us of 
 youre oyle/ for oure lampes goo oute ? but the wyse answered/ 
 sayinge : not so/ lest there be not ynought for vs and you/ but 
 goo rather to them that sell/ and by for youre selves. In con-
 
 Ci)t (©o^pfll of ^. liflatijeiu. €h. yyb. 
 
 elusion whyll they went to bye/ the brydgrom cam: and they 
 that were redy /■ went in with hym to the weddinge/ and the gate 
 was shett vppe : Afterwardes cam also the other virgins/ sayinge : 
 master master/ open to vs. but he answered/ and sayde : verely I 
 saye vnto you ; y knowe you not. loke that ye watche therefore / 
 for ye knowe nether the daye nor yet the houre/ when the sonne 
 of man shall come. 
 
 Lykwyse as a certayne man redy to take his iorney to a 
 straunge countre/ called hys servauntes to hym/ and delyvered to 
 them hys goodes. And vnto won he gave v. talentes/ to another 
 ij. and to another one: to every man after his abilite/ and 
 streyght waye departed. Then he thatt hadde receaved the fyve 
 talentes/ went and bestowed them, and wane other fyve. Lyk- 
 wyse he that receaved ij. gayned other ij. but he that receaved 
 one/ went and digged a pitt in the erth and hyd his masters 
 money. After a longe season the lorde of those servauntes cam/ 
 and reckened with them. Then cam he that had receaved fyve 
 talentes and brought other fyve sayinge : master/ thou deliveredes 
 vnto me fyve talentes/ lo I have gayned with them fyve moo. 
 His master saide vnto him: well good servaunt and faythful/ 
 Thou hast bene faythfull in lytell/ 1 will make the ruler over 
 moche/ entre in into thy masters ioye. Also he that receaved 
 ij talentes cam / and sayde : master/ thou delyveredes unto me ij 
 talentes/ lo I have wone ij other with them, his master saide vnto 
 hym/ well good servaunt and faythfiUl thou hast bene faythfull 
 in litell/ I woU make the ruler over moche/ go in into thy mas- 
 ters ioye. 
 
 He which had receaved the one talent cam also/ and said: 
 master/ I considered that thou wast an liarde man/ which repest 
 where thou sowedst not/ and gadderest where thou strawedst 
 not/ and was afFrayde/ and went and hyd thy talent in the erth : 
 lo/ thou hast thyn awne. his master answered/ and sayde vnto 
 hym: evyll servaunt and slewthfull/ thou knewest that I repe 
 where I sowed nott/ and gaddre where I strawed nott : thou 
 oughtest therefore to have had my money to the chaungers/ 
 and then at my commynge shulde I have receaved my money 
 with vauntage. Take therefore the talent from hym / and geve 
 hit vnto him which hath x talentes. for vnto every man that hath 
 slialbe geven/ and he shall have aboundance. And from hym 
 that hath not/ shalbe taken awaye/ even that he hath. And cast 
 that vnprophetable servaunt into vtter dercknes/ there shalbe 
 wepynge/ and gnasshinge of theth. 
 
 When the sonne of man shall come in hys maiestie/ and all
 
 dFo. vrtb. Cl)c <g>0£SpfU of ^. |iflati)ffa). 
 
 hys holy angelles with Iihn/ tlien sliall he sytt vppon the scale of 
 his niaiestie/ and before hym shalbe gaddred all nacions. And 
 he shall sever them won from another/ as a shepherde putteth 
 asunder the shepe from the gootes. And he shall sett the shepe 
 on his right honde/ and the gotes on his lyfte honde. Then 
 shall the kynge saye to them on his right honde : Come ye 
 blessed children of my father/ inheret ye the kyngdome prepared 
 for you from the beginninge of the worlde. for I was anhon- 
 gred/ and ye gave me meate. I thursted / and ye gave me drinke. 
 I was herbroulesse/ and ye lodged me. I was naked and ye 
 clothed me : I was sicke and ye visited me. I was in preson and 
 ye cam vnto me. 
 
 Then sliall the iuste answere hym sayinge : master/ when/ 
 sawe v;e the anhongred/ an feed the? or a thurst/ and 
 gave the drynke ? when sawe we the herbroulesse/ and lodged 
 the ? or naked and clothed the ? or when sawe we the sicke / 
 or in preson and cam vnto the? And the kynge shall answere/ 
 and saye vnto them : verely I saye unto you : in as moche as ye 
 have done it vnto won of the leest of these my brethren : ye have 
 done it to me. 
 
 Then shall the kynge saye vnto them that shalbe on the 
 lyflPte hande : departe from me ye coursed into everlastinge fire/ 
 which is prepared for the devyll and hys angels. For I was an 
 hungred/ and ye gave me no meate. I thursted/ and ye gave me 
 no drynke. I was herbroulesse/ and ye lodged me nott. I was 
 naked/ and ye clothed me nott. I was sycke and in preson/ 
 and ye visited me not. 
 
 Then shall they also answere hym sayinge : master when sawe 
 we the anliungred/ or a thurst/ or herbroulesse/ or naked/ or 
 sicke/ or in preson/ and have not ministred vnto the ? then shall 
 he answere them/ and saye : Verily I say vnto you/ in as moche 
 as ye dyd it nott to won off the leest of these/ ye dyd it nott 
 to me. And these shall go into everlastinge payne : And the 
 rightous into lyfe eternall. 
 
 C]^t nbj. €i)cipttx. 
 
 \ ND hit folowed : when Jesus had fynisshed all these sayinges/ 
 "^ he sayd vnto his disciples: ye knowe that after .ij. dayes 
 shalbe ester/ and the sonne of man shalbe delyvered for to be 
 crucified. 
 
 Then assembled togedder the chefe prestes and scrybes and 
 seniours of the people in to the palice off" the hye preste/ which
 
 Cijc 6oj5pcU of ^. :PatIjtiu. Ci> nb)- 
 
 was called Cayphas : and lieelde a counsell/ liowe they mygt 
 take Jesus by suttelte/ and kyll him : butt they sayd/ not on 
 the lioly daye/ lest eny trouble aryse amonge the people. 
 
 When Jesus was in bethany/ in the housse of Symon the 
 lypper/ then cam vnto him a woman/ which had an alablaster 
 boxe of precious oyntment/ and powred it on his heed as he sate 
 att the bourde. when his disciples saw that/ they had indig- 
 nacion sayinge : what neded this wast ? This oyntment myght 
 have been well solde/ and geven to the povre. When Jesus 
 vndeistocd that/ he sayde vnto them: why trouble ye the 
 woman ? she hath wroght a good worke apon me. for ye 
 shall liave poore folke alwayes with you / Butt me shall ye not 
 have all wayes. And in that she casted this oyntment on my 
 body/ slie dyd hit to bury me with all. Verely I saye vnto 
 you/ wheresoever this gospell shalbe preached throughoute all 
 the worlde/ there shall also thys thatt she hath done/ be tolde 
 for a memoriall of her. 
 
 Then won of the twelve called Judas iscarioth went vnto the 
 chefe prestes / and sayd : whatt wyll ye geve me/ and I wyll 
 delyver hym vnto you ? And they apoynted vnto hym thyrty 
 peces of sylver. And from that tyme he sought oportunite to 
 betraye hym. 
 
 The fyrst day of vnlevended breed the disciples cam to Jesus 
 sayinge vnto hym : where wylt thou that we prepare for the to 
 eate the ester lambe ? And he said. Go into the cite/ vnto 
 souche a man / and saye to hym / the master sayeth / my tyme 
 ys almoste come/ I will kepe myne ester att thy housse with my 
 disciples. And the disciples dyd as Jesus had apoynted them/ 
 and made redy the ester lambe. 
 
 When the even was come/ he sate doune with the xij. and 
 as they dyd eate/ he sayde : Verely I saie vnto you/ that won 
 of you shall betraye me. And they were excedinge sorofull/ 
 and began every man to saye vnto hym : ys hit I master ? lie 
 answered and sayde : he that depeth his honde with me in the 
 disshe/ shall betray me. The sonne of man goeth as yt is 
 wrytten of him : butt wo be to that man / by whom the sonne of 
 man shalbe betrayed. It had bene good for that man/ yfi' he 
 had never bene borne. 
 
 Then Judas which betrayed him/ answered and sayde : Ys yt 
 I master ? He sayde vnto hym : thou haste saide. As they ate / 
 Jesus toke breed/ and gave thankes/ brake it/ and gave it 
 to his disciples/ and sayde: Take/ eate/ thys ys my body. 
 And toke the cuppe / and gave thankes / and gave it them /
 
 dTo. yyb. CIjc (iSosipfU of ^. it'lati)fiu. 
 
 sayinge : drinke of it every won. Tliis ys my bloudde of the 
 newe testament/ wliich shalbe sliedde for many/ for the for- 
 gevenes of synnes. I saye vnto you : I wyll not drynke hence 
 foorth of tliis frute of the vyne tree/ vntyll that daye/ when I 
 shall drynke it newe with you in my faders kyngdom. 
 
 And when they had sayd grace/ they went out into niounte 
 olyvete. Then sayd Jesus vnto them/ all ye shall fall this 
 nyght because of me. For y t ys wrytten : I wyll smyte the shep- 
 herde / and the shepe of the flocke shalbe scattered abroode. But 
 after I am rysen agayne/ I wyll goo before you intogalile. Peter 
 answered/ and sayde vnto him: though all men shulde be 
 hurte by the/ yett wyll not I be hurte. Jesus sayde vnto hym : 
 verely I saye vnto the/ that thys same night before the cocke 
 crowe/ thou shalt deny me thryse. Peter sayde vnto hym : Yff 
 I shulde dye with tlie/ yet wyll I not denye the. lyke wyse also 
 sayde all the disciples. 
 
 Then went Jesus with them in to a place/ which ys called 
 gethsemane/ and sayd vnto hys disciples : sitt ye here whyll I go 
 and praye yonder. And he toke with hym Peter and the two 
 sonnes of zebede/ and began to wexe sorofuU and to be in an 
 agony. Then sayd Jesus vnto them : my soule is hevy even vnto 
 the deeth : Tary ye here and watche with me. And he went away 
 a lytell aparte/ and fell flatt on hys face/ and prayed sayinge : 
 O my father/ yf it be possyble/ lett this cuppe passe from me. 
 neverthelesse / nott as I wyll/ butt as thou wylt. And he cam 
 vnto hys disciples/ and founde them aslepe/ and sayde to Peter : 
 what/ coulde ye not watch with me one houre ? watche and 
 praye/ that ye tall not into temptacion. The spirite ys willynge/ 
 but the flesshe is Aveeke. 
 
 He went agayne ons moare/ and pryed/ sayinge: O my 
 father/ yf this ouppe can nott passe awaye from me/ but that I 
 drynke of it/ thy will be fulfylled. And he cam /and founde them 
 aslepe agayne. For there eyes were hevy. And he leffte them 
 and went agayne and prayed the thrid tyme sayinge the same 
 wordes. Then cam he to hys disciples and sayd vnto them : 
 Slepe hence forth/ and take youre reest. Take hede the houre 
 is at honde/ and the sonne of man shalbe betrayed in to the 
 hondes of synners. Ryse/ lett vs be goinge/ he is at honde that 
 shall betraye me. 
 
 Whyll he yet spake/ lo/ Judas won of the twelve cam/ and 
 with him a greate multitude with sweardes and staves/ whych 
 were sent from the chefe prestes and seniours of the people. He 
 that betrayed hym/ gave them a token/ sayinge: whomsoever I
 
 Cljc ©osipdl of ^. Hflrttijflu. CI> yy\i). 
 
 kysse/ that same is he/ ley hondes on him. And forth withall 
 he cam to Jesus/ and sayde : hayll master. And kyssed hym. 
 And Jesus sayde vnto him : frende/ wheribre arte thou come? 
 Then cam they and layed hondes on Jesus and toke him : 
 
 And beholde/ won of them which were with Jesus/ stretched 
 oute his honde and drue his swearde / and stroke a servaunt of 
 the hye preste/ and smote of his eare. Then sayde Jesus vnto 
 hym : putt vppe thy swearde in to his sheathe. For all they 
 that ley hond on the swearde/ shall perysshe with the swearde. 
 Other thynkest thou that I can not praye my father/ and he 
 shall geve me moo then xij. legions of angelles? howe then shall 
 the scriptures be fulfylled/ for so muste it be. 
 
 The same tyme sayd Jesus to the multitude : ye be come out 
 as it were vnto a thefe/ with sweardes and staves for to take 
 me: dayly I sate amonge you teachinge in the temple/ and ye 
 toke me not. All this was done that the scriptures off the pro- 
 phettes myght be fulfilled. Then all his disciples forsoke him 
 and fleed. And they toke Jesus and leed hym to Cayphas the 
 hye preeste / where the scrybes and the senyours were assembled. 
 Peter folowed hym a farre of/ vnto the hye prestes place. And 
 went in / and sate with the servauntes to se the ende. 
 
 The chefe prestes/ and the seniours/ and all the counsel!/ 
 sought false witnes ageinste Jesus/ for to put him to deeth/ and 
 they foiinde none, in so moche that when many false wytnesses 
 cam/ yet founde they none. At the last cam two false wytnesses / 
 and sayd : Tiiis felowe saide : I can distroye the temple of God / 
 and bylde the same in iij dayes. 
 
 And the chefe preste arose/ and sayde to hym : answerest thou 
 nothinge ? howe is it that these beare witnes ageynst the ? butt 
 Jesus helde hys peace: And the chefe preeste answered/ and 
 said to hym : I charge the in the name off the lyvinge god/ that 
 thou tell vs whether thou be christ the sonne of god : Jesus sayd 
 to hym : thou haste sayd. Neverthelesse I saye vnto you/ here 
 after shall ye se the sonne of man syttinge on the right honde of 
 power/ and come in the clowddes of the skye. 
 
 Then the hye preste rent his clothes sayinge? He hath blas- 
 phemed : what nede v/e off eny moo witnesses ? Lo/ nowe have 
 ye herde his blasphemy : what thincke ye ? They answered and 
 sayd: he is worthy to dye. Then spat they in hys face/ and 
 bett him with there fistes. And other smote him with the palme 
 of there hondes on the face/ saynge; tell vs/ thou Christ/ who ys 
 he that smote the ? 
 
 Peter sate without in the palice/ and a damsel) came to hym/ 
 
 E
 
 iTo. nb). Cl)c (2^o£iptU of ^. iHflntijclu. 
 
 saynge: Thou also waste with Jesus of galile : he denyed before 
 them all sayinge : I woot not what thou sayst. When he was 
 goone out into the poorche/ another wenche sawe hym and sayd 
 vnto them tliat were there / Thys felowe was also with Jesus of 
 nazareth. And agayne he denyed with an oothe/ and sayde : I 
 knowe nott the man. And after a whyle cam vnto hym they that 
 stode bye/ and sayde vnto Peter : suerly thou art even won of 
 them/ for they speache bewreyeth the. Then began he to course 
 and to sweare/ that he knewe not the man. And immedyatly 
 the cocke krewe. And Peter remembred the wordes of Jesu/ 
 whych he sayde vnto hym: before the cocke crowe/ thou 
 shallt denye me thryse. And went out at the dores/ and wepte 
 bitterly. 
 
 Ci)c vv^tj- CTjapttr. 
 
 Xl/'HEN the mornynge was come/ all the chefe prestes and 
 senyours off the people helde a counsayle agenst Jesu / to 
 put hym to deth/ and brought hym bounde and delyvered hym 
 vnto Poncius Pylate the debyte. 
 
 \ Then when Judas which betrayed hym / sawe that he was 
 condempned / he repented him sylfe/ and brought ageyne the 
 XXX. plattesoff sylver to the chefe prestes and senyoures saynge : 
 I have synned betraynge the innocent bloud. And they sayde : 
 what is that to vs ? se thou to that. And he cast doune the 
 sylver plates in the temple / and departed / and went and liounge 
 hym sylfe. 
 
 The chefe prestes toke the sylver plattes and sayd : it is not 
 lawfull for to put them in to the treasury / because it is the pryce 
 of bloud. And they toke counsell / and bought with them a pot- 
 ters felde to bury strangers in!'' wherfore that felde is called/ the 
 felde of bloud / vntyll tliis daye. Then was fullfylled / that w^hich 
 was spoken by Jeremi the prophet / sayinge : and they toke xxx. 
 sylver plates/ the value of him that was prysed / whom they 
 bought of the chyldren of israhel / and they gave them for the 
 potters felde / as the lorde appoynted me. 
 
 Jesus stode before the debite / and the debite axed him / 
 saynge: Arte thou the kynge of the iewes? Jesus sayd vnto 
 hym : Thou sayest. w^ien he was accused of the chefe preestes 
 and senioures / he answered nothinge. Then sayd Pilate vnto 
 him : hearest thou not howe many thinges they laye agenste 
 the ? and he answered him to never a worde. in so moche that 
 the debyte marveylled very sore.
 
 Cljc (i^o^ptn of ^. IMatljeto. Ci). nhi)- 
 
 Att that feest / tlie debyte was wonte to deliver vnto the peple 
 a presoner whom they wolde chose. He hade then a notable pre- 
 soner/ called Banabas. And wlien they were gaddered together/ 
 Pilate sayde vnto them : whether wyll ye that y geve losse vnto 
 you/ barrabas/ or Jesus which is called Cryst? For he knewe 
 weWi' that for envy they had delyvered hym. 
 
 When he was sett doune to geve iudgement / his wyfe sent 
 to hym / sayinge : have thou nothinge to do with that iuste man / 
 I have suffered many thinges this daye in my slepe about hym. 
 
 The chefe preestes and the seniourshad parswaded the people/ 
 that they shulde axe barrabas/ and shulde destroye Jesus. The 
 debite answered and sayde vnto them : whether of the twayne 
 will ye that I lett losse vnto you? And they sayde/ barrabas. 
 Pilate sayde vnto them : what shall I do then with Jesus/ which 
 is called Crist? They all sayde to him: lett hym be crucified. 
 Then sayde the debite : what evyll hath he done ? And they 
 cryed the more saynge : lett him be crucified. 
 
 When Pilate sawe that he prevayled nothinge / butt that 
 moare busenes was made/ he toke water and wasshed his 
 hondes before the people sayinge : I am innocent of the bloud 
 of this iuste person/ and that ye shall se. Then answered all 
 the people / and sayde : his bloud fall on vs / and on oure chil- 
 dren. Then lett he Barrabas loose vnto them/ and scourged 
 Jesus and delyvered him to be crucified. Then the soudeours 
 of the debite toke Jesus vnto the comen hall/ and gaddered vnto 
 him all the company. And stripped hym / and put on hym a 
 purpyll roobe / and platted a croune oft' thornes and putt vppon 
 his heed/ and a rede in his ryght honde. And bowed theire knees 
 before him / saying : hayle kinge of the iewes / and spitted vppon 
 hym / and toke the rede and smoote hym on the heed. 
 
 And when they had mocked him / they toke the robe oft' hym 
 ageyne / and put his awne reyment on him / and leed hym 
 awaye to crucify hym. And as they cam out/ they founde a 
 man of cyren / named Simon : him they compelled to beare his 
 crosse. And cam vnto the place / which is called golgotha 
 (that is to saye a place of deed mens seniles) and they gave him 
 veneger to di-ynke myxte with gall. And when he had tasted 
 there of/ he wolde not drinke. 
 
 When they had crucified hym/ they parted his garmentes/ 
 and did cast lottes. To fulfyll that was spoken by the prophet : 
 They have parted my garmentes amonge them : and apon my 
 vesture have cast loottes. and tliey sate and watched hym there. 
 And they sett vppe over his heed the cause of his deeth written, 
 
 F. 2
 
 dFo. yy^ih ^¥ <&os^tl\ of ^. iHatijeto. 
 
 This is Jesus the kinge of the iewes. And there were two theves 
 crucified witli hym / won on the right honde / and another on 
 the lytte honde. 
 
 They that passed by / revyled hym waggynge ther heeddes 
 and sayinge : Thou that destroyest the temple off God / and 
 byldest it in thre dayes save thy sylfe. If thou be the sonne of 
 God / come doune from the crosse. Lykwyse also the prelates 
 mockinge hym with the scribes and seniours sayde : He saved 
 other / hym sylfe he can not save. YfF he be the kynge off 
 Israhell : let hym nowe come doune from the crosse / and we 
 woU beleve hym. He trusted in God / lett God delyver hym 
 nowe yf he will have hym / for he sayde / I am the sonne off 
 God, That same also the theves / which were crucified with 
 liym cast in his tethe. 
 
 From the sixte houre was ther dercknes over all the londe 
 vnto the nynth houre. And about the nynth houre Jesus cryed 
 with a loude voyce / sayinge : Eli Eli lama sabathani. That is 
 to saye / my God / my God / why hast thou forsaken me ? 
 Some of them that stode there / when they herde that sayde : 
 This man calleth for Helias. And streyhtway won off them 
 ranne and toke a sponge and filled it fidl of venegar / and put it 
 on a rede / and gave hym to drynke. Other sayde let be / let vs 
 se whyther Helias wyll come and delyver hym. Jesus cryed 
 agayne with a lowde voyce and yelded vppe the goost. 
 
 And beholde the vayle of the temple was rent in two parties 
 from the toppe to the bottom/ and the erth did quake / and the 
 stones did rent/ and graves did open / and the bodies off many 
 sayntes which slept / arose : and cam out off their graves 
 after his resurreccion / and cam in to the holy cite / and appered 
 vnto many. 
 
 When the pety captayne/ and they that were witli hym 
 watchinge Jesus / sawe the erth quake and those thynges which 
 hapened / they feared greatly sayinge. Off a surete this was 
 the sonne off'God. 
 
 And many wemen were there/ beholdinge hym afarre offr 
 which folowed Jesus from Galile / ministringe vnto hym : amonge 
 the which was Mary magdalen / and Mary the mother off James 
 and the mother of Joses/ and the mother off Zebedes chyldren. 
 
 When the even was come / there cam a ryche man of Arama- 
 thia named Joseph / which same also was Jesus disciple. He 
 went to Pilate and begged the body of Jesus. Then Pilate com- 
 maunded the body to be delivered, and Joseph toke the body / 
 and wrapped it in a clene lynnyne clooth/ and put it in his
 
 E^t (©offptU of ^. Uflatijfiu. Ci). nbii)' 
 
 newe tombe / which he had hewen out even in the roke/ and 
 rolled a greate stone to the dore of the sepulcre and de- 
 parted. There was Mary magdalene/ and the other Mary 
 sittinge over agenste the sepulcre. 
 
 The nexte daye that foloweth good frydaye/ the hye prestes 
 and pharises got them selves to Pilate/ and sayde : Syr/ we re- 
 member/ that this deceyver sayde whyll he was yet alyve/ 
 After thre dayes y wyll aryse agayne/ comaunde therefore that 
 the sepulcre be mayde sure vntyll the thyrd daye/ lest para- 
 venture his disciples come/ and steale hym awaye/ and saye 
 vnto the people/ he ys rysen from deeth : And then the laste 
 erroure shalbe worsse then the first was. Pilate sayde vnto 
 them : Take watche men : Go and make ytt as sure as ye can. 
 They went and made the sepulcre sure with watche men/ and 
 sealed the stone. 
 
 CIjc vybii). Ci)apter. 
 
 T 
 
 HE saboth daye att even which dauneth the morowe after the 
 saboth/ Mary magdalene and the other Mary cam to se 
 the sepulcre. 
 
 Andbeholde there was a greate erth quake. For the angell of 
 the lorde descended from heven : and cam and rowlled backe 
 the stone fFrom the dore/ and sate apon it. His countenaunce 
 was lyke lyghtnynge / and his rayment whyte as snowe For feare 
 of h}m the kepers were astunnyed and were as deed men. 
 
 The angell answered/ and sayde to the wemen/ Feare ye not. 
 I knowe well ye seke Jesus which was crucified : he is not here : 
 he is rysen as he sayde. Come/ and se the place where the 
 lorde was put. And goo quickly and tell his disciples that he 
 is rysen from deeth. And beholde/ he wyll go before you into 
 Galile/ there ye shall se hym. Lo I have tolde you. 
 
 And they departed quickly from the sepulcre with feare and 
 great ioye. And did runne to bringe his disciples worde. And 
 as they went to tell his disciples, beholde/ Jesus mett them 
 sayinge : God spede you. They cam and held hym by the fete 
 and worshypped hym. Then sayde Jesus vnto them : be not 
 afrayde : Go and tell my brethren/ that they goo into galile/ 
 and there shall they se me. When they were gone, beholde/ 
 some of the kepers cam in to the cite/ and shewed vnto the 
 prelattes/ all thinges whych had hapened. And they gaddered 
 them togedder with the senioures/ and tokc counsell/ and gave 
 large money vnto the souders/ saynge : Saye that his disciples
 
 dTo. yybii). €\)c ©o^pcll of ^. iMat!)tlu. 
 
 cam be nyght/ and stoole hym awaye whyll ye slept. And yf 
 
 this come to the rulers eares/ we wvU pease him/ and make you 
 
 safe. And they toke the money and did as they were taught. 
 
 And this saynge is noysed amonge the iewes vnto this daye. 
 
 Then the xi. disciples went there waye into galile/ in to a 
 
 mountayne where Jesus had appoynted them. And when 
 
 they sawe hym/ they worshypped hym. But some of 
 
 them douted. Jesus came and spake vnto them/ 
 
 saynge : All power ys geven vnto me in heven/ and 
 
 in erth. Goo therefore and teache all nacious/ 
 
 baptisynge them in the name of the father/ 
 
 and the sonne/ and the holy goost : 
 
 Teach inge them to observe all 
 
 thynges/ whatsoever I com- 
 
 maunded you. 
 
 And lo I am with you all 
 
 waye even vntyll the 
 
 ende off the 
 
 worlde. 
 
 fi^trt futJrtl) ti)f ©o^pcH 
 of ^. iBatijclu.
 
 Cl)e 
 
 0o0ptU off ^. iJlatfte. 
 
 €\)t fprsit Cftapten 
 
 ^ C^(!B begynnyng off the Gospell of Jesu Christ 
 the Sonne off God r as yt ys written in the pro- 
 phettes/ beholde I sende my messenger befoi'e 
 thy foce / whych shall prepare thy waye before 
 the. The voyce of won that cryeth in the wil- 
 dernes : prepare ye the waye off the lorde/ 
 make his pathes streyght. 
 
 Jhon did baptise in the wildernes/ and preache 
 the baptism of repentaunce / for the remission of 
 synnes. And all the londe of iewry/ and they 
 of Jerusalem went out vnto hym r and were all 
 baptised of hym in the ryver Jordan /knowledgynge/ theire synnes. 
 Jhon was clothed with cammylles heer/ and wyth a gerdyll 
 off a beestes skyn about hys loynes. And he ate locustes and 
 wylde hony/ and preached saynge : a stronger than I com- 
 meth after me / whos shue latchett I am not worthy to stoupe 
 doune and vnlose. I have baptised you with water : but he 
 shall baptise you with the holy goost. 
 
 And yt came to passe in those dayes/ that Jesus cam from 
 nazareth/ a cite of galile : and was baptised of Jhon in Jordan. 
 And immediatly he cam out of the water/ and sawe the hevens 
 open/ and the holy goost descendinge vppon him lyke a dove. 
 And there cam a voyce from heven : Thou arte my dere sonne / 
 in whom I delite. 
 
 And immediatly the sprete drave hym into a wildernes : 
 and he was there in the wyldernes xl. dayes / and was tempted 
 off Satan / and was with wylde beestes. And the angels mi- 
 nistred vnto hym. 
 
 After that Jhon was taken/ Jesus cam in to galile/ preach-
 
 dTo. yyiy. CIjc ^o^pcU of ^. fidavfec. 
 
 ynge the gospell off the kyngdom of god/ and saynge : the tyme 
 ys ful come/ and the kyngdom of god is even att honde/ repent 
 and beleve tlie gospell. 
 
 As he walked by the see of galile/ he sawe Simon and 
 Andrewe his brother castinge nettes in to the see/ for they were 
 fysshers. And Jesus sayde vnto them : folowe me / and I wyll 
 make you to be fysshers of men. And they strayght waye 
 forsoke their nettes/ and folowed him. 
 
 And when he had gone a lytell further thens / he sawe James 
 the Sonne off zebede/ and Jhon his brother/ even as they were 
 in the shippe dressynge their nettes. And anon he called them. 
 And they leeft their father Zebede in the shippe with his hey red 
 servauntes/ and went their waye after hym. 
 
 And they entred in to capernaum/ and streight waye on the 
 sabot dayes he entred in to the sinagogge and taught. And 
 they mervelled att hys learninge. for he taught them as won 
 Avhych had power with him/ and not as the scrybes did. 
 
 And there was in the sinagogge / a man vexed with an vn- 
 clene spirite / and he cryed sayinge : lett me a lone : what have 
 we to do with the Jesus of nazareth ? arte thou come to destroie 
 vs ? I knowe what thou arte/ thou arte that holy man 
 promysed of god. And Jesus rebuked him / saynge : hoolde 
 thy pace and com out of the man. And the vnclene spirite tare 
 him/ cryed out with a lowde voyce/ and cam out of him. And 
 they were all amased/ in so moclie that they demaunded won 
 off another amonge them selves/ saying : what thinge ys thys ? 
 what newe doctrine is thys? for he commaundeth the foule 
 spirites with power/ and they obeye him. Anon his name spreed 
 abroade throughoute all the region borderynge on galile. 
 
 And immediatly as sonne as they were com out of the sina- 
 gogge/ they entred in to the housse of Symon and Andrew 
 with James and Jhon. Symones motherelawe lay sicke of a 
 fiver/ and annon they told hym of her. And he cam and toke 
 her by the honde and lifte her vppe/ and the fiver forsoke her 
 by and by : And she ministred vnto them. 
 
 And at even when the sun was doune/ they brought vnto him 
 all that were diseased / and them that were possessed with devyls 
 and all the cite gaddred togedder at the dore/ and he healed 
 many that were sycke of dyvers deseases. And he cast out 
 many devyls : and suffered not the devyls to speake/ because 
 they knewe him. 
 
 And in the moorninge very erly/ Jesus arose and went out 
 in to a solitary place/ and there prayed. And Simon and they
 
 Ei)t (J^osiptll of ^. JHavfec. €i). i). 
 
 that were with liym folowed after hym. And when they had 
 founde him / they sayde vnto him : all men seke for the. and 
 he sayd vnto them : let vs go in to the nexte tonnes/ that y 
 maye preache there also : for truly I cam out for that purpose, 
 and he preached in their sinagogges/ throughout all galile/ and 
 cast devyls out. 
 
 And there cam a leper to him besechinge him/ and kneled 
 doune vnto him/ and sayde vnto him : yf thou wylt/ thou arte 
 able to make me clene. Jesus had compassion on him / and put 
 forth his honde/ touched him/ and sayde vnto him : I will/ be 
 clene. and as sone as he had spoken/ immediatly the leprosy 
 departed from him/ and he was clensed. And he charged hym/ 
 and sent him awaye forthwith, and sayd vnto him : Se that thou 
 tell no man/ but gett the hence and shewe thy sylfe to the preste/ 
 and offer for thy clensynge/ those thinges which Moses com- 
 maunded/ for a testimoniall vnto them. But he (as sone as he 
 was departed) began to tell many thinges and to publyshe the 
 dede/ in so moche that Jesus coulde no more openly entre in to 
 the cite/ but was with out in desert places/ and they cam to him 
 from every quarter. 
 
 Clje i}. Ci)aptcr. 
 
 \ FTER a feawe dayes he entred into Capernaum againe / and 
 "^^ it was noysed that he was in a housse : and anon many 
 gaddered togedder/ in so moche that nowe there was no roume 
 to receave them : no/ nott in places about the dore. And he 
 preached vnto them. And there cam vnto hym that brought 
 wone sicke off the palsey/ borne off fower men : and be cause 
 they coulde not com nye vnto hym for preace : They opened the 
 rofe of the housse where he was. And when they had broken 
 yt open/ they lett doune the beed where in the sicke of the 
 palsey ley / When Jesus sawe their fayth / he sayde to the sicke 
 of the palsey/ sonne thy synnes are forgeven the. 
 
 There were certeyne of the scrybes syttinge / and reasoninge 
 in their hertes : howe doeth thys felowe blaspheme ? who can for- 
 geve synnes/ but god only ? And immediatly when Jesus per- 
 ceavecl in his sprete/ that they so reasoned in them selves/ he 
 saye vnto them : why thynke ye soche thinges in youre hertes ? 
 whether ys it easyer to saye to the sicke of the palsey/ thy 
 synnes ar forgeven the : or to saye/ aryse/ take vppe thy beed 
 and walke? That ye may knowe that the sonne of man hath 
 power in erth to forgeve sinnes/ he spake vnto the sicke of the
 
 dTo. m- ®i)« <@OBpcU of &. ifMarfet. 
 
 palsey : I saye vnto the/ aryse and take vp thy beed/ and get 
 the hens in to thyne awne housse. And by and by he arose/ 
 toke vp liys beed / and went forth before them all. in so moche 
 that they were all amased/ and glorified god/ sayinge: we never 
 sawe it on thys fassion. 
 
 And he went out agayne vnto the see/ and all the people resor- 
 ted vnto hym/ and he taught them. And as Jesus passed by/ he 
 sawe levy the sonne of alphey/ sytt att the receyte of custome/ 
 and sayde vnto him : folowe me. And he arose and folowed hym. 
 And yt cam to passe/ as Jesus sate att meate in his housse/ 
 many pubplicans and synners sate att meate also with Jesus and 
 his disciples. For there were many that folowed him. And when 
 the scribs and pharises sawe him eate with publicans and synners / 
 they sayde vnto his disciples: hov?e is it/ that he eatetli and 
 drynketh with publicans and synners ? when Jesus had herde 
 that/ he sayd vnto them. The whole have no nede of the 
 visicion : but the sicke. I cam to cal the sinners to repentaunce/ 
 and not the iuste. 
 
 And the disciples of Jhon and of the pharises did faste/ and 
 they cam and sayde vnto him. Why do the disciples of Jhon 
 and off the pharises faste/ and thy disciples fast nott. And 
 Jesus sayde vnto them : can the chyldren of a weddinge faste/ 
 whils the brydgrome is with them? As longe as they have the 
 brydgrome with them/ they cannot faste. Butt the dayes wyll 
 come when the brydegrome shalbe taken from them / and then 
 shall they faste in thoose dayes. 
 
 Also no man sowetli a pece of newe cloth vnto an olde gar- 
 ment / for then taketh he awaye the newe pece from the olde / 
 and so is the rent worsse. 
 
 In lyke wyse/ no man poureth newe wyne into olde vesselles/ 
 for yf he do the newe wyne breaketh the vesselles/ and the wyne 
 runneth out/ and the vessels are marde. Butt newe wyne must 
 be poured in to new vesselles. 
 
 And it chaunsed that he went thorowe the come feldes on the 
 sabboth daye/ and his disciples as they went on their waye/ 
 began to plucke the eares of corne/ And the pharises sayde vnto 
 him : Take hede why do they on the sabboth daye that whicli is 
 vnlaufull ? And he sayde vnto them : have ye never redde what 
 David did/ when he had nede/ and was anhongred both he 
 and they that were with him ? howe they went into tlie housse 
 of God in the dayes of Abiathar the hye preste / and ate the 
 halowed loves/ which is not laufuU but for the prestes only to 
 eate : and gave also to them which were with him '( And he
 
 €l)t (©0£ipcU of ^. Hflavfee. Ci). uj. 
 
 sayde to them : the sabotli daye was made for man/ and nott 
 man for the saboth daye. Wherfore is the sonne of man lorde 
 even of the saboth daye. 
 
 Ci^c ii). Cj^apttr. 
 
 A ND he entred agayne into the synagog/ and there was a 
 "^^ man which had a widdred lionde : and they watched him / to 
 se/ yf he wolde heale him on the saboth daye/ that they myght 
 accuse hym. And he saide vnto the man whych had the widdred 
 honde : aryse and stonde in the middes. And he sayd to them : 
 whether ys it laufuU to do a good dede on the saboth daye/ or 
 an evyll ? to save a mannes life/ or to kyll !■ Butt they helde 
 their peace. And he loked rounde aboute on them angrely 
 mornynge on the bhndnes of their herttes / And sayd to the man : 
 stretch forth thyne honde : and he stretclied it forth : and the 
 honde was restored / even as whole as the other. 
 
 The pharises departed / and streyght waye gaddred a counsell 
 with them that belonged to Herode agaynst hym/ that they 
 myght destroye him. And Jesus avoyded with his disciples to 
 the see : and a greate multitude folowed him from galile and 
 from Jewry/ and from Hierusalem/ and from Idumea/ and from 
 beonde Jordane : and they that dwelled about Tyre and Sidon/ 
 a greate multitude : which when they hade herde what thynges 
 he did/ cam vnlo him. 
 
 And he comaunded his disciples/ that a shippe shulde wayte 
 on him/ because off the people/ leste they shulde throunge hym. 
 for he had healed many / in so moche that they preased apon him / 
 for to touche him/ as many as had plages and when the vnclene 
 sprites sawe him/ they fell doune before him / and cryed sayinge : 
 thou arte the sonne of God : And he streyghtly charged them 
 that they shulde not vtter him. 
 
 And he went vppe into a mountayne/ and called vnto him 
 whom he wolde/ and they cam vnto him. And he ordeined the 
 twelve that they shulde be with him/ and that he myght sende 
 them to preache. And that they might have power to heale 
 syknesses and to cast out devylles. And he gave vnto Simon/ to 
 name/ Peter. And he called James the sonne of Zebede/ and 
 Jhon James brother/ and gave them bonarges to name/ which 
 is to saye the sonnes of thounder. And Andrewe and Philippe/ 
 and Bartlemewe and Mathewe/ and Thomas/ and James the 
 sonne of Alphey/ and Taddeus/ and Symon of cane/ and Judas 
 iscarioth/ whiche same also betrayed hym.
 
 And they came vnto housse/ and the people assembled to- 
 gedder agayne/ so greattly that they had nott leesar so moche 
 as to eate breed. And when they that longed vnto hym herde 
 off it/ they went out to liolde hym. For they sayde/ he ys to 
 fervent. And the scribes which came from Jerusalem/ sayde: 
 he hath Beelzebub/ and by the power off the chefe devyll/ cast- 
 eth out devylles. And he called them vnto hym/ and in simili- 
 tudes sayde vnto them. 
 
 Howe can Satan drive out Satan? And yf a realme be devided 
 ageynste it silfe / that realme cannot endure. And if a housse 
 be devided agaynste it silfe/ that housse cannot continue : So if 
 Satan make insurreccion agaynste him silfe / and be devided / he 
 can not continue/ but hath an ende. No man can entre into a 
 stronge mans housse / and take awaye hys gooddes / excepte he 
 fyrste bynde that stronge man and then spoyle hys housse. 
 
 Verely I saye vnto you that all synnes shalbe forgeven vnto 
 mens chyldren : and blasphemy / vv-here with they blaspheme, 
 but he that blasphemeth the holy goost / shall never have for- 
 gevenes : but is in daunger of eternall dampnacion. For they 
 sayde / he had an vnclene sprete. 
 
 And there cam his mother and his brithren / and stode with 
 oute / and sent vnto him and called hym : and the people sate 
 aboute hym / and sayde vnto hym : beholde thy mother and 
 thy brethren seke for the with out. And he answered them / 
 saynge : who ys my mother / and my brethren ? And he loked 
 rounde about on his disciples/ which sate in compasse about 
 hym / and sayde : beholde my mother / and my brethren / For 
 who soever doeth the will off god / he is my brother / my syster 
 and mother. 
 
 €iit Hi). Cfjaptcr. 
 
 \ ND he began agayne to teache them by the see syde. And 
 there gadered to gedder vnto hym moche people / so greatly 
 that he entred in to a shippe / and sate in the see / and all the 
 people was by the see syde on the shoore / And he taught them 
 many thynges in similitudes/ and sayde vnto them in his doctrine: 
 Herken to. Beholde / The sower went forth to sowe / and it 
 fortuned as he sowed / that some fell by the waye syde / and the 
 fowles off the ayre cam and devoured it vppe. Some fell on 
 a stony grounde : where it had not moche erth : and by and by 
 sprange vppe / because it had not deepth of erth / and as sone 
 as the sun was vppe it caught heet : and because it had nott
 
 €i)t ^o^pcll of ^. illai-fef. Ci> iiij. 
 
 rotynge it wyddred avvaye. And some fell amonge the thornes/ 
 emd the thornes grewe vppe and choked it/ so that it gave no 
 frute. And some fell apon good grounde : and did yelde frute 
 that spronge and grewe : and brought forthe some thirty folde / 
 some fourty folde / and some an hundred folde. And he sayde 
 vnto them : He that hath eares to heare/ lett hym heare. 
 
 When he was alone/ they that were / aboute hym with the 
 twelve axed hym of the similitude. And he saide vnto them : 
 To you it is geven to knowe the mister y of the kyngdom of God / 
 But vnto them that are with out / shall all thinges be done in 
 similitudes : that when they se/ they shall se / and not discerne : 
 and when they heare they shall heare/ and not vnderstonde : 
 leste at any tyme they shulde tourne / and their synnes shulde 
 be forgeven them. And he sayde vnto them : Perceave ye not 
 this similitude. And howe ye shall knowe all similitudes ? 
 
 The sower soweth the worde. These be they whiche are by 
 the wayes syde/ where the worde is sowen/ to whom as sone as 
 they have herde itt/ commeth the devyll and takith awaye the 
 worde that was sowen in their hertes. And these also are they 
 that are sowen on the stony grounde : wliich when they have herde 
 the worde / att once they receave it with ioye / yett have no rote 
 in themselves/ and so endure but for a season : afterwarde as sone 
 as eny trouble or persecucion ariseth for the wordes sake / anon 
 they fall. And these are they that are sowen amonge the 
 thornes/ which heare the worde of god/ and the care of this 
 worlde and the disseytfulnes of ryches / and the lustes of other 
 thynges entre in/ and choocke the worde/ and it is made vn- 
 frutfull. And these are they that are sowen in good grounde/ 
 which heare the worde and receave it/ and brynge forth frute: 
 some thirty folde / some sixty folde / some an hundred folde. 
 
 And he sayde vnto them / is the candle lighted/ to be put 
 vnder a busshell / or vnder the borde ? ys it not therfore lighted 
 that it shulde be put on a candelsticke ? For there is no thing 
 so prevy / that shall nott be opened : nether so secreet / butt 
 that it shall come abroade. Yf eny man have eares to heare/ 
 lett him heare. And he sayd vnto them : take hede what ye 
 heare. With what measure ye mete/ with the same shall it be 
 measured vnto you agayne. And vnto you that have shall more 
 be geven. For vnto hym that hath/ shall it be geven: And 
 from hym that hath nott / shalbe taken awaye / even that he hath. 
 
 And he sayd : so is the kingdom of God / even as yf a man 
 shulde sowe seede in the grounde/ and sludd slepe and rise vp 
 night and daye : and the seede shulde springe / and growe vppe
 
 dTo. yyyi). Cije (©o^pcU of ^. IMarfee. 
 
 whyll he is not ware. For tlie ertli bryngeth forthe frute off her 
 silt'e/ first the blad/ then the eares/ after that full corne in the 
 eares. As sone as the frute is brought forth/ anon he throusteth 
 in the sykell be cause that hervest is come. 
 
 And lie sayde : where vnto shall we lyken the kyngdom off 
 God ? or with what compareson shall we compare it ? It is lyke 
 a grayne off mustardseed/ which when it is sowen in the erth/ 
 is the leest of all seedes that be in the erth : And after that it is 
 sowen it groweth vppe / and is greatest of all yerbes : and 
 bereth greate braiinches so that the fovvles off the ayre maye 
 dwell vnder the shadowe of it. 
 
 And with many soche similitudes he preached the worde vnto 
 them/ after as they myght heare it. And with out similitude 
 spake he nothinge vnto them. But when they were a parte/ he 
 expounded all thinges to his disciples. And the same daye 
 when even was come he sayde vnto them : lett vs passe over into 
 the other syde. And they late the people departe and toke 
 hym even as he was in the shippe. There were also with him 
 other shippes. 
 
 And there arose a great storme of wynde/ and dasshed the 
 waves into the shippe/ so that it was full. And he was in the 
 Sterne a slepe on a pelowe. And they awoke hym / and sayde 
 vnto hym: Master/ carest thou nott that we perisshe ? And 
 he rose vppe and rebuked the wynde/ and sayde unto the see : 
 peace and be still. And the wynde alayed/ and there folowed 
 a greate calme : and he sayde vnto them : why are ye fearfuU ? 
 Howe is it that ye have no faythe? And they feared excedingly/ 
 and sayde won to another : what felowe is this ? for booth 
 wynde and see obey hym. 
 
 CI;c b. Ci;aptfr. 
 
 A ND they cam over to the other syde off the see in to the 
 ■^^ countre of the gaderens. And when he was come out of the 
 shippe/ anon mett hym out of the graves a man possessyd of an 
 vnclene sprete / which had his abydinge amonge the graves. And 
 no man coulde bynde hym with cheynes/ be cause that when he 
 was often bounde with fetters and cheynes/ he plucked the 
 chaynes asundre/ and brake the fetters in peces. Nether 
 coulde eny man tame him. And alwayes boothe nyght and 
 daye he cryed in the mountaynes and in the graves and bet 
 hym silfe with stones. When he had spied Jesus afarre of/ he 
 ranne/ and worshipped him/ and cryed with a lowde voyce and
 
 €'i)e (©osipell of &. :0lavfec. Cf). b. 
 
 sayde : what have I to do/ with the Jesus the sonne of the moost 
 hyest god ? I requyre the in the name of god/ that thou tor- 
 ment me nott. For he had sayd vnto hym / Come forthe of the 
 man thou fowle sprete. And he axed hym : what is thy name? 
 and he anshwered hym / my name is Legion / for we are many. 
 And lie prayd hym instantly/ that he wolde nott sende them 
 awaye out of that region. 
 
 There was there nye vnto the mountayns a greate heerd of 
 swyne fedinge/ and all the devyls besought hym saynge : send 
 vs in to the heerde off swyne/ that we maye enter in to them. 
 And anon Jesus gave them leave/ And the vnclene spretes went 
 out and entred in to the swyne. And the heerd starteled/ and 
 ran hedlyng into the see. They were about ij M. swyne/ and 
 they were drouned in the see. And the swyne heerdes fleed/ 
 and tolde it in the cite/ and in the countre. And they cam out 
 for to see/ what had hapened/ And they cam out to Jesus/ and 
 they sawe hym that was vexed with the fende and had the legion 
 sytt/ both clothed and in his right mynde anciwere a frayed. 
 And they that sawe it tolde them/ howe it had hapened vnto hym 
 that was possessed off the devyll/ and also of the swyne. And 
 they began to praye hym/ that he wolde departe from their 
 coostes. And when he was come in to the shippe/ he that had 
 the devyll prayed hym that he myght be with hym : Jesus wolde 
 not soffre him but sayde vnto him : goo home in to thyne awne 
 housse and to thy frendes/ and shewe them what thinges the 
 lorde hath done vnto the/ and howe he had compassion on the. 
 And he departed/ and began to publisshe in the ten cites/ what 
 thinges Jesus had done vnto hym/ and all men did merveyle. 
 
 And when Jesus was come over agayne in the shippe vnto the 
 other syde/ moche people gaddered vnto hym/ and he was nye 
 vnto the see. And beholde/ there cam vnto hym won of the 
 rulers of the sinagogge/ whose name was Jairus : and when he 
 sawe hym/ he felle doune att his fete/ and besought hym 
 greatly/ saynge : my doughter lyitli att poynt of deeth/ I wolde 
 thou woldest come and ley thy honde on her/ that she myght 
 be safe and live. And he went with hym / and moche people 
 folowed hym/ and thronge hym. 
 
 And there was a woman / whiche was diseased off an yssue 
 off bloude twelve yeres/ and had suffered many thinges of many 
 fisicions/ and had spent all that she had/ and felte none amend- 
 ment at all/ But wexed worsse and worsse. When she had 
 herde off Jesus: she cam into the preace behynde hym/ and 
 tewched hys garment. For she sayde : Yf I maye butt tewche
 
 his clothinge/' I shall be whole. And streyght ways her foun- 
 tayne of bloude was dreyed vppe/ and she felt in her body that 
 she was healed oft' the plage. 
 
 And Jesus imniediatly felt in him silfe/ the vertue that went 
 out off" hym/ and tourned hym rounde aboute in the preace/ 
 and sayde : Who tewched my clothes ? And his disciples sayde 
 vnto hym : thou seist the people thrustinge the on every syde/ 
 and yet sayest : who did tewche me ? And he loked round 
 about/ ffor to se her thatt had done that tliinge. The woman 
 feared and trembled/ for she knewe what was done with in her. 
 And she cam and fell doune before hym and tolde hym the 
 trueth of every thinge. And he sayde vnto her Doughter/ thy 
 fayth hath saved the/ goo in peace/ and be whole off thy plage. 
 
 Wliyll he yet spake/ there cam from the ruler of the synagogis 
 housse / certayne which sayde : thy doughter is deed : why 
 deseasest thou the master eny further ? As sone as Jesus herde 
 thatt worde spoken/ he sayde vnto the ruler of the synagoge : 
 Be not afrayed / only beleve. And he sufti'ed no man to folowe 
 hym moo then Peter/ and James/ and Jhon James brother. 
 And he cam vnto the housse of the ruler off the synagoge/ and 
 sawe the wondrynge and them that wepte and wayled greatly/ 
 And he w^ent in and sayde vnto them : Why make ye this adoo 
 and wepe ? The mayden is not deed/ but slepith. And they 
 lawght hym to scorne. Then he put them all out/ and toke the 
 father and the mother off the mayden / and them that were with 
 hym/ and entred in where the mayden laye/ And toke the 
 mayden by the honde/ and sayde vnto her: Tabitha/ cumi : 
 which is by interpretacion : mayden I say unto the/ aryse. 
 And streight the mayden arose / and went on her fete. For she 
 was of the age of twelve yeres. And they were astonied at it 
 out of measure. And he charged them straytely/ that no man 
 shulde knowe off it. And commaunded to geve her meate. 
 
 Cijc &|. Cljaptfr. 
 
 \ ND he departed thens/ and cam in to his awne countre/ 
 "^^ and his disciples folowed hym. And when the saboth daye 
 was come/ he began to teache in the synagoge. And many 
 thatt herde hym were astonyed/ and sayde : From whens hath 
 he these thinges ? and what wysdom is this that is geven vnto 
 him ? and suche vertues that are w^'ought by his hondes ? Ys not 
 this that carpenter Marys sonne/ the brother off James/ and 
 Joses and Juda and Simon ? and are not his sisters hei'e with
 
 Cf)c (^ogptn of ^. 0invkt. CJ). b). 
 
 vs ? And they were hurt by the reason of him. And Jesus sayde 
 vnto them : a prophet is not despysed but in his awne countre/ 
 and amonge his awne kynne/ and amonge them that are of the 
 same houssholde. And he coulde there shewe no myracles butt 
 leyd his hondes apon a feawe sicke foolke and healed them. 
 And he merveyled at their vnbelefe. 
 
 And he went aboute by the tounes that lye in circuite/ teach- 
 ynge. And he called the twelve / and began to sende them r two 
 and two/ and gave them power over vnclene spretes. And 
 commaunded them / that they shulde take notthinge vnto their 
 Jorney/ save a rodde only : Nether scrippe/ nether breed/ nether 
 mony in their pourses : butt shoulde be shood with sandals. 
 And that they shulde not put on two coottes. And sayd vnto 
 them : whersoever ye entre into an housse/ there abyde tyll ye 
 departe thens. And whosoever shall nott receave you/ nor 
 heare you/ when ye departe thens/ shake of the diiste that is 
 vnder youre fete/ for a remembraunce vnto them. I say verely 
 vnto you/ itt shalbe easyer for Zodoni and Gomor/ att the daye 
 ofFiudgement/ then for that cite. 
 
 And they went out and preached/ that they shulde repent : 
 and they caste out many devylles. And they annoynted/ many 
 that were sicke with oyle and healed them. 
 
 And kynge Herode herde of him/ for his name was spreed 
 abroade/ And he said : Jhon baptiste is risen agayne from deeth/ 
 and therfore myracles worke in hym. Wother sayd/ it is Helyas : 
 and some sayde : it is a prophet/ or as won of the prophettes. 
 But when Herode herde of him he sayd : it is Jhon whom I be- 
 heded/ he ys risen from deeth agayne. 
 
 For Herode him silfe/ had sent forth/ and had taken Jhon/ 
 and bounde him and cast him into presou for Herodyas sake 
 which was hys brother Philippes wyfe. For he had maried her. 
 Jhon sayde vnto Herode : It is not laufull for the to have thy 
 brothers wyfe. Herodias layd waite for him/ and wolde have 
 killed him/ butt she coulde nott. For Herode feared Jhon / know- 
 ynge that he was iuste and holy/ and gave him reverence/ And 
 when he herde him he did many thinges/ and herde him gladly. 
 
 And when a convenyent daye was come. Herode on hys birth 
 daye made a supper to the lordes/ captaynes/ and chefe estates 
 of galile. And the doughter of the same Herodias cam in and 
 daunsed/ and pleased Herode and them that sate att bourde 
 also/ Then the kinge sayd vnto the mayden : axe of me what 
 thou wilt/ and I will geve it the. And he sware vnto her what- 
 soever thou shalt axe of me / I will geve it the / even vnto the 
 
 F
 
 dToI. yvrm)' ^c (i^o^pcn of ^. fHaifxC. 
 
 one halfe of my kyng:dom. And she went forth and sayde to 
 her mother : what sliall I axe ? And she sayde : Jhon baptistes 
 heed. And she cam in streight waye with haste vnto the kinge/ 
 and axed sayinge : I wyll/ that thou geve me by and by in a 
 charger the heed of Jlion baptist. And the kinge was sory : yet 
 forhys othes sake/ and for their sakes which sate att supper also/ 
 he wolde not put her besyde her purpost. And immediatly the 
 kynge sent the hangman and commaunded his heed to be 
 brought in. And he went and beheeded him in the preson/ and 
 brought his heedde in a charger and gave hit to the mayden/ and 
 the mayden gave it to her mother. When his disciples herde of 
 it/ they cam and toke vppe his body/ and put it in a toumbe. 
 
 And the apostles gaddered them selves togeddre to Jesus/ and 
 tolde him all thynges/ booth what they had done/ and what they 
 had taught. And he sayd vnto them : come ye aparte into the 
 wyldernes/" and rest a whyle. For there were many commers 
 and goers. And they had no leasur wons for to eate. And he 
 went by shippe asyde out off the waye into a desertt place. 
 And the people spyed them when they departed : and many 
 knewehim/ and they hasted afote thether out of every cite/ and 
 cam thyther before them/ And cam togedder vnto hym. And 
 Jesus went out and sawe moche people/ and had compassion on 
 them/ be cause they were lyke shepe whych had no sheppherde. 
 And he began to teache them many thinges. 
 
 And when the daye was nowe farre spent/ his disciples cam 
 vnto him sayinge : thys ys a desert place/ and nowe the daye ys 
 farre passed/ lett them departe/ that they maye goo in to the 
 countrey rounde about/ and in to the tounes/ and bye them 
 breed : for they have nothinge to eate. He answered and sayde 
 vnto them : geve ye them to eate. And they sayde vnto hym : shall 
 we goo and bye ij. C. penyworth of breed/ and geve them to 
 eate ? He sayde vnto them : howe many loves have ye ? Goo 
 and loke. And when they had serched/ they sayde : v. and .ij. 
 fysshes. And he commaunded them to make them all sytt 
 doune/ by companyes apon the grene grasse. And they sate 
 doune here arowe and there arowe/ by houndredes and by 
 fyfties. And he toke the v. loves and the .ij. fysshes and loked 
 vppe to heven and blest / and brake the loves / and gave 
 them to hys disciples to put before them/ and the ij. fysshes he 
 devyded amonge them all. And they all ate/ and were satisfyed. 
 And they toke vppe twelve basketes full oif the gobbettes and of 
 the fysshes. And they that ate were about fyve thousand men. 
 
 And streyght waye he caused hys disciples to goo into a
 
 Ci)€ (Sospdl of ^. iMavfec. €f). bi). 
 
 shippe/ and to goo over the water before vnto bethsaida / wliili he 
 sent awaye the people. And as sone as he had sent them awey / 
 he departed into a mountaine to praye. And when even was 
 come/ the shippe. was in the myddes of the see^ and he alone 
 onthelonde/ and he sawe them troubled in rowinge/ for the 
 wynde was contrary vnto them. And aboute the fourth quartre 
 of the nyght/ he cam vnto them / walkinge apon the see/ and 
 wolde have passed by them. When they sawe him walkinge 
 apon the see/ they supposed yt had bene a sprete/ and cryed 
 oute : For they all sawe hym/ and they were a frayed. And a 
 non he talked with them/ and sayde vnto them: be of good 
 chere/ it is 1/ be not afrayed. And he went vnto them into the 
 shippe/ and the wynde ceased/ and they were sore amased in 
 them selves beyonde measure/ and marveyled. For they remem- 
 bred nott ofFthe loves/ be cause their hertes were blynded. 
 
 And they cam over/ and went into the londe off genazareth/ 
 and drue vp into the haven. And as sone as they were come 
 out off the shippe/ streyght they knewe hym/ and ran forth 
 through out all the region rounde about/ and began to cary 
 aboute in beeddes all that were sicke/ when they herde tell that 
 he was there. And whither soever he entred into the tonnes/ 
 or cites/ or vyllages/ they leyde their sicke in the stretes/ and 
 prayed hyme/ thatt they myght touclie and hit wer but the edge 
 off hys vesture. And as many as touched hym were safe. 
 
 Cf)c bij. Cijaptcr. 
 
 AND the pharisescam togedder unto hym/ and dyvers off the 
 -^^ scribes which cam from Jerusalem. And when they sawe 
 certayne of hys disciples eate breed with commen handes (that 
 is to saye/ with vnwesslien hondes) they complayned. For the 
 pharises/ and all the Jewes/ excepte they washe their handes 
 ofte/ eate not/ observinge the tradicions of the seniours. And 
 when they come from the markett/ except they washe them 
 selves they eate not. And many other thinges there be/ which 
 they have taken apon them to observe/ as the wasshinge of 
 cuppes and cruses/ and of brasen vessels and of tables. 
 
 Then axed hym the pharises and scribes : why walke not thy 
 disciples accordinge to the tradicions of the seniours/ butt eate 
 breede with vnwesshen hondes ? He answered and sayde vnto 
 them well prophesied hath Esayas of you ypocrytes as it is writ- 
 ten: This people honoreth me with tiieir lyppes/ but their hert 
 is farre from me: In vayne they worshippe me/ teachinge 
 
 i- 2 '
 
 dTo. ny^' ^f)t ^o&^ill of ^. JHarfec. 
 
 doctryns which are nothinge butthecommandementes off men/ 
 for ye laye the commandement of God aparte/ and ye observe 
 the tradicions of men as the wessinge off cruses and off cuppes/ 
 and many other suche lyke thinges ye do. 
 
 And he sayde vnto them : well/ ye putt awaye the commande- 
 ment of God/ to mayntayne your owne tradecions. For Moses 
 sayde: Honoure thy father and thy mother: and whosoever 
 sayeth evyll to his father or mother/ let hym dey for it. But ye 
 saye : a man shall saye to his father or mother Corban / that is/ 
 whatsoever thynge I offer/ that same doeth proffit the. And 
 ye soffre no more that a man do eny thynge for his father or 
 mother/ and thus have ye made the commaundement off God off 
 none effecte through youre awne tradicions which ye have 
 ordeyned. And many soche thynges ye do. 
 
 And he called all the people vnto hym/ and sayde vnto them : 
 Herken vnto me every one off you and vnderstonde : there is no 
 thynge with outt a man that can diffyle hym when hitt entreth 
 in to hym/ but thoo thynges which procede out of a man are 
 those which defyle a man. Yf eny man have eares to heare / 
 let hym heare. And when he cam into a housse awaye from the 
 people/ his disciples axed him of the similitude/ and he sayd 
 vnto them : Do ye then lacke vnderstondinge : Do ye not yet 
 perceave/ that whatsoever thinge from with out entreth into a 
 man/ hit can not defyle hym/ be cause hit entrith not into his 
 hert/ but in to the belly : and goeth out into the draught that 
 porgeth oiite all meates. 
 
 And he sayde that defileth a man whiche cometh oute of a 
 man. For from with in even oute off the herte off men/ pro- 
 ceade evyll though tes : advoutry/ fornicacion/ murder/ theeft/ 
 coveteousnes / wickednes / diceyte / vnclennes / and a wicked eye / 
 blasphemy/ pryde/ folisshnes: All these evyll thynges/ com 
 from with in/ and defile a man. 
 
 And from thence he arose and went into the borders off Tire 
 and Sidon/ and entred into an housse/ and wolde that no man 
 shulde have knowen off hym : Butt he culde nott be hid. For 
 a certayne woman whose donghter had a foule sprete when she 
 herde off hym/ cam and fell doune att hys fete. The woman 
 was a greke out off sirophenicia/ and she besought hym that he 
 wolde caste out the devyll out off her doughter. Jesus sayde 
 vnto her: lett the chyldren fyrst be feed. It ys nott mete/ to 
 take the chyldrens breed/ and to caste itt vnto whelppes. 
 
 She answered and sayde vnto hym : even soo master/ never- 
 thelesse/ the whelppes also eate vnder the table off the chyl-
 
 CI)e <!5o£ipen of ^. JMarfef. Cf). biij. 
 
 drens cronies. And he sayde vnto her : for thys sayinge goo 
 thy waye / the devyll ys gon out off thy doughter. And when 
 she was come home to her housse she founde the devyll departed/ 
 and her doughter lyinge on the beed. 
 
 And he departed agayne from the coostes oft" Tyre and 
 Sydon / and cam vnto the see of Galile throwe the myddes off" 
 the coostes off" the .x. cites/ And they brought vnto him won 
 that was deffe/ and stambrcd in hys speche/ and prayde hym 
 to laye hys honde apon hym. And he toke hym a syde from 
 the people/ and putt hys fyngers in hys eares/ and did spet/ 
 and touched his tounge/ and loked vp to heven/ and syghed/ 
 and sayde vnto hym: ephatha that ys to saye/ be openned. 
 And streyght waye hys eares were openned/ and the stringe off" 
 hys tounge was loosed/ and he spake playne. And he com- 
 maunded them that they shulde tell no man. Butt the more he 
 forbad them / soo moche the more a greate deale they pub- 
 blessed it. And were beyonde measure astonyed/ sayinge : 
 He hath done all thinges well / and hath made booth the deffe 
 to heare/ and the dom to speake. 
 
 C^e Ui). Cj^apter. 
 
 TN those dayes when there was a very greate companye/ and 
 had nothinge to eate / Jesus called hys disciples to hym/ 
 and sayd vnto them: my herte melteth on this people/ because 
 they have nowe bene wyth me iij. dayes/ and have nothinge to 
 eate : And yf I shulde sende them awaye fastinge to their awne 
 housses/ they shulde faynt by the waye. For dyvers of them 
 cam from farre / And hys disciples answered hym : from whence 
 myght a man sufFyse them with breed here in the wyldernes ? 
 And be axed them : howe many loves have ye ? They sayde : 
 seven. And he commaunded the people to sitt doune on the 
 grounde. And he toke the .vii. loves/ gave thankes/ brake/ 
 and gave to hys disciples/ to set before them. And they sett 
 them before the people. And they had a feawe small fysshes/ 
 and he blessed them and commaunded them also to be sett 
 before them / They ate and were suft"ysed / and they toke vp 
 off" the broken meate that was lefte / vij . basketes full. They that 
 ate were in nomber aboute fowre thousandt. And he sent them 
 awaye. 
 
 And a non he toke shippe with his disciples/ and cam in to 
 the parties of dalmanutha. And the pharises cam forth/ and 
 began to dispute whith hym / and sought of hym a signe from
 
 Jfo. yyyb]. C!)c ©n^pcU of ^. piaitc. 
 
 heven temptinge liim / and lie syghed in his sprete and sayde : 
 why doth thys generacion seke a signe ? Verely I saye vnto 
 you/ there shall no signe be geven vnto thys generacion. And 
 he lefte them and went into the shippe agayne/ and departed 
 over the water. 
 
 And they had forgotten to take breed with them / nether had 
 they in the shippe with them more then one loofe. And he 
 charged them sayinge : take hede/ be ware of the leven of the 
 pharises/ and the leven of Herode. And they reasoned araonge 
 them selves saynge : we have no breed. And' when Jesus knewe 
 that he sayde vnto them : why take ye thought be cause ye 
 have no bread ? perceave ye not yet / nether vnderstonde ? Have 
 ye your herttes yett blynded ? Have ye eyes and se nott ? and 
 have ye eares and heare not ? Do ye nott remember ? When I 
 brake v. loves a monge .v. M. men/ Howe many basket tes full of 
 broken meate toke ye vpp ? They sayde vnto him xij. When 
 I brake vij a monge iiij M. howe many baskettes of the levinges 
 of broken meate toke ye vp ? They sayde vij. And he sayde 
 vuto them : howe is it tliat ye vnderstonde not ? 
 
 And he cam to bethsayda/ and they brought a blynde man 
 vnto hym and desyred hym/ to touche him. And he caught the 
 blinde by the lionde/ and ledd hym out off the toune/ and spat 
 in hys eyes and put hys hondes apon hym/ and axed him yf he 
 sawe eny thinge/ and he loked vp and sayde: I se men/ 
 For I se them walke as they were trees. After that he put his 
 hondes agayne apon his eyes/ and made hym see. And he was 
 restored to his sight/ and sawe evei'y man clerly. And he sent 
 hym home to his awne housse sayinge : nether go in to the 
 toune/ nor tell it to eny in the toune. 
 
 And Jesus went out and his disciples into the tounes that 
 longe to the cite called Cesarea Philippi/ and by the waye he 
 axed his disciples sayinge : whom do men save that y am ? They 
 answered : some saye that thou arte Jhon Baptiste : some saye 
 Helyas/ and some one off the prophetes. And he sayde vnto 
 them : But whom saye ye that I am ? Peter answered and 
 sayd vnto hym : Thou arte very Christe. And he charged them/ 
 that they shulde tell no man off it. And he began to declare 
 vnto them / howe that the sonne of man muste suffre many 
 thynges/ and shulde be reproved off the seniours and off the 
 hye prestes and scrybes/ and shulde be kylled/ and after thre 
 dayes aryse agayne. And he spake that sayinge openly. And 
 Peter toke hym a syde/ and began to chyde hym. He tourned 
 aboute/ and loked on his disciples/ and rebuked Peter savinge :
 
 Cijc (i^o^pcll of ^. iMaikc. Ci). ir. 
 
 Goo after me Satan. For thou saverest not the thynges off 
 God: But tlie thynges ofFmen. 
 
 And lie called the people vnto hym/ with his disciples also/ 
 and sayd vnto them : Whosoever wyll folowe me/ lett hym for- 
 sake hym silfe/ and take vp his crosse/ and folowe me. For 
 whosoever wyll save his lyfe/ shall lose it. But whosoever shall 
 lose his lyfe for my sake and the gospels/ the same shall save 
 it. What shal it profet a man yf he shulde wyn all the worlde/ 
 and loose his awne soule ? or els what shall a man geve/ to 
 redeme his soule ageyne ? Whosoever tlierfore shall be asshamed 
 off me and ofF my wordes/ amonge this advoutrous and sinfuU 
 generacion ; of hym shall the sonne of man be ashamed / when 
 he commeth in the glory of his father with the holy angels. And 
 he sayde vnto them : Verely I saye vnto you : There be some off 
 them that stonde here/ which shall not taste of deeth/ tyll they 
 have sene the kyngdom off God come with power. 
 
 €i)t iy. Cljaptcv. 
 
 A' 
 
 ND after .vj. dayes Jesus toke Peter/ James/ and Jhon and 
 leede them vp in to an hye mountayne out of the waye 
 alone/ and he was transfigured before them. And his rayment 
 did shyne/ and was made very whyte/ even as snowe: so whyte 
 as no fuller can make apou the erth. And there apered vnto 
 them Helyas with Moses : And they talked with Jesu. And 
 Peter answered and sayde to Jesu : Master/ here is good beinge 
 for vs/ let vs make .iij. tabernacles/ one for the/ one for Moses/ 
 and one for Helyas. And wist not what he sayde. For they 
 were afrayde. And there was a cloude that shaddowed them. 
 And a voyce cam out of the cloude saynge: This ys my dere 
 sonne/ here hym. And sodenly/ they loked rounde about them/ 
 and sawe no man more/ but Jesus only. 
 
 As they cam doune from the hill/ he charged them/ that they 
 shulde tell no man what they had sene/ tyll the sonne of man 
 were risen from deeth agayne. And they kepte that saynge 
 with in them/ and demaunded won of another/ what that rysinge 
 from deeth agayne shulde meane ? And they axed hym sayinge: 
 why then saye the scribes/ that Helyas muste fyrste come ? He 
 answered and sayde vnto them : Helyas at his fyrste commynge / 
 shall brynge all thynges agayne into good order : And even so ys 
 it wrytten off the sonne off man/ that he shall suffre many 
 thinges/ and shall be set att nought. And I saye vnto you/ 
 thatt Helyas ys come/ and they have done vnto hym whatsoever 
 pleased them/ as it is wrytten off hym.
 
 And lie cam to his disciples / and sawe moche people aboute 
 them/ and the scribes disputinge with them. And streyght 
 waye all the people behelde hym and were amased / and ran to 
 hyni/ and saluted hym. And he sayde vnto the scribes : What 
 dispute ye with them ? And won of the companye answered and 
 sayde : Master/ I have brought my sonne vnto the/ which hath 
 a dom spirite/ And whensoever he take th hym/ he teareth hvm/ 
 and he fometh/ and gnessheth with his tethe/ and pyneth awaye. 
 And I spake to thy disciples that they shulde caste hym out/ 
 and they coulde nott. 
 
 He answered him and sayd : 0/ generacion without faight/ 
 how longe shall y be with you. Howe longe shall y suflre you ? 
 bringe him vnto me. And they brought him vnt'o him. And 
 as sone as the sprete sawe him/ he tare him. And he fell doune 
 on the grounde walowinge : And fomynge. And he axed his 
 father: how longe is it a goo/ sens this hath happened hym ? 
 And he sayde/ of a chylde. And ofte tymes casteth hym in to 
 the fyre/ and also in to the water/ to destroye hym. Butt yfF 
 thou canste do eny thynge/ have mercy on vs/ and helppe vs. 
 Jesus sayde vnto him : ye yf thou couldest beleve/ all thynges 
 are possyble to hym that belevith. And streyght waye the father 
 off the chylde cryed with teares sayinge : Lorde I beleve/ 
 sucker myne unbelefe. 
 
 When Jesus sawe that the people cam runnynge togedder 
 vnto hym/ he rebuked the foule sprete/ sayinge vnto hym : Thou 
 dom and defi'e sprete/ I charge the come out of hym/ and entre 
 no more in to hym. And the sprete cryed/ and rent him sore/ 
 and cam out : And he was as won that had bene deed/ in so 
 moche that many sayde/ he is deed. Butt Jesus caught hys 
 honde/ and lyfte hym vppe/ and be roose. And when he was 
 come in to the housse/ his disciples axed him secretly: why 
 coulde nott we caste hym out ? And he sayd vnto them : thys 
 kynde can by non other meanes come forth/ but by prayer and 
 fastynge. 
 
 And they departed thens/ and toke there iorney thorowe 
 galile/ and wolde not/ that eny man shulde have knowen itt. 
 For he taught hys disciples/ and sayde vnto them: The sonne 
 off man shalbe delyvered in to the hondes off men/ and they 
 shall kyll hym / and after that he ys kylled he shall aryse agayne 
 the thryd daye. Butt they wiste nott what that sayinge meant/ 
 and were afFrayed to axe hym. 
 
 And he cam to Capernaum / and when he was come to housse/ 
 he sayde to them : what was that ye disputed betwene you by 
 the waye? And they helde their peace (for by the waye they
 
 €1)6 (©osipcU of ^. JKarfee. €1). y. 
 
 reasoned amonge them selves/ who shulde be the chefest) And 
 he sate doune / and called the twelve vnto hym / and sayd to 
 them: yf eny man desyre to be fyrst/ the same shalbe last off 
 all/ and servaunt vnto all. And he toke a chylde and sett hym 
 in the niyddes of them/ and toke hym in hys armes and sayde 
 vnto them : Whosoever receave eny soche a chylde in my name/ 
 he receaveth me: And whosoever receaveth me/ receaveth not 
 me/ but him that sent me. 
 
 Jhon answered him/ sayinge : master/ we sawe won castinge 
 out devyls in thy name/ which foloweth not vs/ and we forbade 
 hym/ be cause he foloweth vs nott. But Jesus sayde: forbid 
 hym nott. For there is no man that shall do a myracle in my 
 name/ and can speake lightly evyll of me. Whosoever is not 
 agaynste you/ is on youre parte. And whosoever shall geve 
 you a cuppe off water to drinke for my nams sake be cause ye 
 are belongynge to christe / verely I saye vnto you / he shall nott 
 loose his rewarde. 
 
 And whosoever shall hourte won of this litell wons / that beleve 
 in me/ it were better for him/ that a myll stone were hanged 
 aboute his necke / and that he were caste in to the see. And yf 
 thy hande offende the / cut hym of. Itt ys better for the/ to entre 
 into lyfFe maymed/ then to goo/ with two hondes in to hell/ 
 in to fire that never shalbe quenched / where tliere worme dyeth 
 nott/ and the fyre never goeth oute. And yf thy fote offende 
 the/ cut hym of. It is better for the to goo halt in to lyfe/ then 
 with ij. fete to be cast into hell/ into fyre that never shalbe 
 quenched: where there worme dyeth not/ and the fyre never 
 goeth oute. And yf thyne eye offende the plucke hym oute. 
 Itt ys better for the to goo into the kyngdom of god with one 
 eye / then havynge two eyes to be caste into hell fyre : where 
 their worme dyeth nott/ and the fyre never goeth oute. 
 
 Every man therfore shalbe salted with fyre : And every sacry- 
 fyse shalbe seasoned with saltt. Salt ys good. But yf the salt 
 be vnsavery : what shall ye salte there Avith ? Se that ye have 
 saltt in ydure selves. And have peace amonge youre selves/ 
 one with another. 
 
 €i)t V. Cijnptev. 
 
 A ND he rose from thens : and went in to the coostes of Jewry 
 "^ through the regyon that ys beyonde iordan. And the people 
 resorted vnto hym afresshe : And as he was wont he taught 
 them agayne. And the pharyses cam and axed hym a question :
 
 dTo. yyy^ii)' €f)c (SosipfU of ^. iBavkt. 
 
 whether it were laufull for a man to putt awaye hys wyfe. To 
 prove hym. He answered and said vnto them : what did Moses 
 bid you do? And they sayde : Moses suffred to wry te a testi- 
 monial! of her divorsment/ and to putt her awaye. And Jesus 
 answered / and sayd vnto them : For because of youre harde 
 herttes he wrote thys precepte vnto you. But at the fyrst crea- 
 cion / god made them man and woman / sayinge : for tliys thinges 
 sake shall a man leve father and mother/ and byde by his wyfe/ 
 and ij. slialbe made won flesshe. So then are they nowe nott 
 twayne/but won flesshe/ therfore that whych god hath cuppled/ 
 lett nott man separate. 
 
 And in the housse his disciples axed him agayne of that 
 mater. And he sayde vnto them : Whosoever putteth awaye 
 his wyfe / and maryeth another / breaketh wedlocke to her warde. 
 And yf a woman forsake her husband / and be maryed to another/ 
 she committeth advoutrv. 
 
 And they brought chyldren to hym that he shoulde touche 
 them. And hys disciples chid tlioose that brought them. When 
 Jesus sawe that/ he was displeased/ and sayd vnto them : Suffre 
 the chyldren to come vnto me and forbid them not. For vnto 
 suche belongeth the kingdom of god. Verely I saye to you / 
 whosoever shall not receave the kyngdom of god as a chylde/ 
 he shall not entre therin. And he toke them vppe in his armes/ 
 and putt his hondes apon them/ and blessed them. 
 
 And when he was come out into the waye / there cam won 
 runninge and kneled to him/ and axed him: Goode master/ 
 what shall I do/ that I maye enheret eternall lyfe? Jesus said 
 vnto him : why callest thou me goode ? there is no man goode 
 but won/ whych ys god. Thou knowest the commaundmentes. 
 breake not matrimony/ kyll not/ steale nott/ here no falce 
 wytnes/ defraude no man/ honore thy father and thy mother/ 
 He answered and said to him : master/ all theese I have observed 
 from my youth. Jesus behelde him/ and had a favour to him/ 
 and said vnto him : Won tliinge is lacking vnto the Goo / and 
 sell all that thou hast/ and geve itt to the povre/ and thou shalt 
 have treasure in heven/ and come and folowe me/ and take thy 
 crosse on the. But he was discumforted with that sayinge/ and 
 went awaye mornynge / for he had greate possessions. 
 
 And Jesus loked rounde aboute / and sayd vnto hys disciples : 
 with wliat difficulte shall thev that have ryches entre into the 
 kingdom of god. Hys disciples were astonnyed att hys vvordes. 
 Jesus answered agayne/ and sayde vnto them: chyldren / howe 
 harde is it for them/ that truste in their ryches/ to entre in to
 
 Cf)e (^o^pell of ^. IMarfef. Ci). y. 
 
 the kyngdom off god. Hit ys easyer for a camell to go thorowe 
 the eye of an nedle / then for a ryche man to entre into the 
 kyngdom of god. And they were astonnyed out of measure a 
 sayinge betwene them selves: who then can be saved? Jesus 
 loked apon them/ and sayd : with men it is vnpossible/ but not 
 with god: for with god all thinges are possible. 
 
 And Peter began to saye vnto hym: Loo/ we have forsaken 
 all / and have folowed the. Jesus answered and sayde : Verely 
 I saye vnto you/ there ys no man that hath forsaken housse/ or 
 brethren / or sisters / or father / or moder / or wyfe / other chyl- 
 dren/ or londes/ for my sake and the gospelles/ whych shall not 
 receave an houndred foolde nowe in thys lyfe/ houses/ and 
 brethren/ and sisters/ and mothers and children/ and londes 
 whith persecucions/ and in the worlde to come eternall lyfe. 
 Many that are fyrst/ shalbe last. And the last fyrst. They 
 were in the waye goinge vppe to Jerusalem. And Jesus went 
 before them/ and they were amased / and as they folowed/ were 
 aftrayde. 
 
 And Jesus toke the xij. agayne/ and began to tell them what 
 thinges shukle happen vnto him. Beholde we goo vppe to 
 Jerusalem/ and the sonne off man shalbe delyvered vnto the hye 
 preestes and vnto the scribbes / and they shall condempne hym 
 to deeth/ and shall delyvre hym to the gentyls/ and they shall 
 mocke hym/ and scourge him/ and spit apon hym/ and kill him/ 
 and the thirde daye he shall ryse agane. 
 
 And James and Jhon the sons off Zebede/ cam vnto hym/ 
 sayinge: master/ we wolde that thou shuldest do for vs what 
 soever we desyre. He sayde vnto them : what wolde ye I shulde 
 do vnto you ? They sayd vnto hym : graunt vnto vs thatt we 
 maye sitt won on thy right honde / and the other on thy lyfte 
 honde / in thy glory. Butt Jesus sayd vnto them : Ye wot not 
 what ye axe. Can ye dryncke of the cuppe/ that I shall 
 drynke of? And be baptised in the baptism that I shalbe baptised 
 in? And they sayd vnto him : that we can. Jesus sayde vnto 
 them : ye shall drynke off the cuppe that I shall drynke of/ and 
 be baptised with the baptism that I shalbe baptised in : But to 
 sitt on my right honde and on my lifte honde/ ys not myne to 
 gave/ but to them for whom it ys prepared. 
 
 And when the .x. herde that/ they began to disdayne at 
 James and Jhon. Butt Jesus called them vnto him/ and sayd 
 to them : Ye knowe well that tliey whych seme to beare rule 
 amonge the gentyls/ raygne as lordes over them. And they 
 that be greate men amonge them exercyse auctorite over them.
 
 jFo. yyyiy. Ci)c (iJiosipeU of ^. ilrlarfef. 
 
 So shall it not be a monge you but wosoever of you wilbe o:reate 
 amonge you slialbe youre minister. And wosoever wilbe chet'e/ 
 shalbe servaunt vnto all. For even the sonne of man came/ nott 
 that other sliulde minister vnto hym : but to minister/ and to 
 gave his lyfe for the redempcion of many. 
 
 And they cam to hierico/ and as he went oute off hierico/ 
 with his disciples and agreate nombre of people : Barthimeus the 
 Sonne of Thimeus which was blynde/ sate by tlie hye wayes 
 •eyde beggynge. And when he herde that it was Jesus off naza- 
 reth/ he began to crye/ and to saye : Jesus the sonne off David/ 
 have mercy on me. And many rebuked hyme/ be cause he 
 shulde hoolde is peace. But he cryed the moore a greate deale/ 
 thou sonne off David have mercy on me. And Jesus stode still/ 
 and commaunded hym to be called/ and they called the blynde/ 
 saynge vnto hym : be off good comfort ryse he calleth the. He 
 threwe awaye his clooke/ and roose and cam to Jesus/ And 
 Jesus answered/ and sayd vnto hym : what wilt thou that I do 
 vnto the ? The blynde sayde vnto hym : master / that y niyght 
 see. Jesus sayd vnto hym : goo thy waye/ thy fayght hath 
 saved the/ And by and by he receaved his sight/ and folowed 
 Jesus in the waye. 
 
 Cijc )i> CijapUr. 
 
 A ND when they cam nye to hierusalem/ vnto bethphage/ and 
 "^^ bethani/ be sydes mount olivte / he sent forth .ij. of his 
 disciples / and sayde vnto them : Goo youre wayes into the toune 
 that is over agaynste you/ And as sone as ye entre into it ye 
 shall fynde a coolte bounde/ where on never man sate: loose 
 hym and brynge hym bidder, and if eny man saye vnto you : 
 wdiy do ye soo ? saye that the lorde hath neade of him / and 
 streight waye he wyll sende hym bidder. They went their waye/ 
 and found a coolte tyed by the dore with out in a place were 
 two wayes mett/ and they losed hym. And divers of them that 
 stode there / sayd vnto them : what do ye loosynge the coolte ? 
 and they sayde vnto them : even as Jesus had commaunded 
 them. And they let them goo. And they brought the coolte 
 to Jesus/ and caste their garmentes on hym/ and he sate apon 
 hym. And many spreede there garmentes in the waye. other 
 cutt doune braunches of the trees / and strawed them in the 
 waye. And they that went before and they that folowed/ cryed/ 
 saynge : Hosianna : blessed be he that cometh in the name off 
 the lorde. Blessed be the kyngdom that commeth in the name
 
 C!;e (§ogp«U of ^. iMarfee. €i). y). 
 
 off hym that is lorde off oure father David. Hosianna in the 
 hyest. 
 
 And the lorde entred into hierusalem/ and into the temple. 
 And when he had loked round about apon all thinges/ and 
 nowe the even tyde was come he went out vnto bethany with 
 the twelve. And on the morowe when they were come out 
 from bethany/ he hungred/ and he spyed a fygge tree a farre 
 off'/ havinge leves/ and went to se wiiether he myght fynde eny 
 thinge there on: but when he cam there to/ he founde nothinge 
 butt leves. For the tyme oft' fygges was nott yet. And Jesus 
 answered and sayd to it : never man eate frute of the here after 
 whill the worlde stondith. And his disciples herde it. 
 
 And they cam to hierusalem/ and Jesus went into the temple/ 
 and began to cast out them which soolde and bought in the 
 temple. And overthrewe the tabels of the money chaungers/ 
 and the stoles of them that soolde doves, and wolde not suffre 
 that eny man caried a vessell thorowe the temple. And he taught 
 saynge vnto them/ ys it not written/ howe that myne housse 
 shalbe called the housse of prayer vnto all nacions ? Butt ye 
 have made it a deen of theves. 
 
 And the scribes and hye prestes herde yt and sought howe to 
 distroye him. For they feared hym be cause all the peple 
 marveld at his doctrine. And when even was come/ he went 
 out of the cite. And in the mornynge as they passed by/ they 
 sawe the fygge tree dryed uppe by the rotes. And Peter remem- 
 bred/ and sayd vnto hym: master/ beholde/ the fygge tree 
 which thou cursedes/ ys widdred awaye. And Jesus answered/ 
 and sayde vnto them : Have confidens in god. Verely I saye 
 vnto you / that whosoever shall saye vnto this mountayne : take 
 awaye thy silfe/ and cast thy silfe in to the see/ and shah not 
 waver in his herte/ butt shall beleve that thoose thinges which he 
 sayeth shall come to passe/ what soever he sayeth shalbe done 
 vnto him. Therfore I saye vnto you / what soever ye desyre 
 when ye praye/ beleve that ye shall have it and it shalbe done 
 vnto you. And when ye stond and praye/ forgeve yf ye have 
 eny thinge agaynste eny man that youre father also which is in 
 heven / may forgeve you youre trespases. 
 
 And they cam againe to hierusalem/ and as he walked in the 
 temple/ there cam to him the hye prestes/ and the scribes/ and 
 tlie seniours / and sayd vnto hym : by what auctorite doest thou 
 these thinges ? and who gave the this auctorite/ to do these 
 thinges ? Jesus answered/ and sayde vnto them : I wyll also 
 axe of you a certeyne thynge/ and ansvvere ye me/ and I wyll
 
 tell you by wliat auctorite I do these tliinges. Whether was tiie 
 baptism of Jhon from heven/ or of men ? Answer me. And 
 they thought in them selves/ saynge: Yf we shall saye/ from 
 heven. he will saye : why then did ye not beleve hym ? but yf 
 we shall saye/ of men/ then feare we the people. For all men 
 counted Jhon / that he was a veri prophett. And they answered/ 
 and sayd vnto Jesu : we cannot tell. And Jesus answered/ and 
 sayd vnto them : nether wyll I tell you / by what auctorite I do 
 these thynges. 
 
 €^c jrij. Cl^aptcr. 
 
 A ND he began to speake vnto them in similitudes. A cer- 
 tayne man planted a vyne yarde/ and compased it with an 
 hedge/ and ordeyned a wyne presse/ and bilt a toure in hytt/ 
 and lett it oute to hyre vnto husbandemen / and went into a 
 straunge countre. And when tyme was come he sentt to the 
 tennauntes a servaunt that he myght of the tenauntes receave of 
 the frute of the vyneyarde. And they caught hym andlDett hym 
 and sentt hym agayne empty. And mooreover he sentt vnto 
 them another servaunt/ and at hym they cast stones and brake 
 hys heed/ and sent him agayne all to revyled. And agayne he 
 sentt another/ and hym they kylled : and many other/ beetynge 
 some/ and kyllinge some. 
 
 Yet had he one sonne whom he loved tenderly/ him also sent 
 he att the last vnto them / sayinge : they wyll feare my sonue. 
 But the tenauntes sayde with in them selves : Thys ys the lieyre/ 
 come lett vs kill him / and the inheritaunce shalbe oures. And 
 they toke him and killed him/ and cast hym out of the vine- 
 yarde. What shall then the lorde of the vyneyarde do ? He 
 will come and distroye the tenauntes/ and let out the vyneyarde 
 to other. Have ye nott redde thys scripture ? the stone which 
 the bylders did refuse/ ys made the chefe stoone in the corner: 
 Thys was done off the lorde/ and ys marveyllous in oure eyes. 
 And they went about to take hym / butt they feared the people. 
 For they perceaved that he spake that similitude agaynst them. 
 And they left hym and went their waye. 
 
 And they sent vnto hym certayne off the pharises with Herodes 
 servauntes/ to take hym in hys wordes. And as sone as they 
 were come/ they sayd unto hym : master/ we knowe that thou 
 arte true/ and careste for no man : For thou consydereste nott 
 the degree of men / butt teacheste the waye off god truly : Ys yt 
 laufull to paye tribute to Cesar/ or nott ? ought we to geve/ or
 
 CIjc (So^pell of ^. IHarfee. Cij. vi). 
 
 ought we nott to geve ? He knewe their dissimulacion / and 
 sayd vnto them: Why tempte ye me? Brynge me a peny/ 
 that I maye se yt. And they brought hym one. And he sayde 
 vnto them : Whose ys thys ymage and superscripcion ? And 
 they sayde vnto hym/ Cesars. And Jesus answered/ and sayde 
 vnto them : Then geve to Cesar that which belongeth to Cesar : 
 and geve God that which perteyneth to God. And they mer- 
 velled att hym. 
 
 And the saduces cam vnto hym/ which saye/ there is no resur- 
 rection. And they axed hym / sayinge : Master/ Moses wroote 
 vnto vs/ yfFeny mans brother dye/ and leve hys wyf/ behynde 
 him/ and leve no chyldren : that then hys brother shulde take 
 liys wyfe / and reyse vppe seed vnto his brother. There were 
 seven brethren and the fyrst toke a wyfe / and when he dyed 
 leeft no seede behinde hym. And the seconde toke her/ and 
 dyed : nether leeft he eny seede / and the thyrde lyke wyse. And 
 seven had her/ and leeft no seed behynde them. Last of all 
 the wyfe dyed also. In the resurrecion then/ when they shall 
 ryse agayne : whose wyfe shall she be of them ? For seven had 
 her to wyfe. Jesus answered/ and sayde vnto them : Are ye 
 not ther fore deceaved be cause ye knowe not the scryptures? 
 Nether the power of God ? For when they shall ryse agayne from 
 deeth / they nether mary/ nor are maryed : butt are as the 
 angels which are in heven. As touchynge the deed/ that they 
 shall ryse agayne : have ye nott redde in the boke off Moses / 
 howe in the busshe God spake vnto him sayinge : I am the God 
 of Abraham/ and the God of Ysaac / and the God of Jacob ? He 
 is not the god of the deed/ butt the god of the livynge / ye are 
 therfore greatly deceaved . 
 
 And ther cam won off the scrybes/ and when he had herde 
 them disputynge to gedder / and perceaved that he had answered 
 them well / he axed hym : Which is the fyrste of all the com- 
 maundementes ? Jesus answered hym: The fyrste of all the 
 commaundementes is. Heare Israhel / oure lorde God / is wone 
 lorde. And thou shaltt love thy lorde God with all thy hert / 
 and with all thy soule / and with all thy mynde / and with all 
 thy strengthe. This is the fyrste commaundement. And the 
 seconde is lyke vnto this. Thou shalt love thy neghbour / as 
 thy silfe. There is none other commaundement greater then 
 these. 
 
 And the scribe sayde vnto hym : well master / thou hast sayde 
 the truthe / thatt there ys one God / and that there is none but 
 he. And to love hym witli all the herte/ and with all the mynde/
 
 dTo. vlj. Cljc ©ogpell of ^. {Harfec. 
 
 and with all the soule / and witli all the strengthe. And to love 
 a mans nelibour as hym silfe / ys a greater thynge then all 
 holocaustes and sacrifises. And when Jesus sawe howe that he 
 answered discretly ' he sayd vnto hym : Thou arte nott farre 
 from the kyngdome of god. And no man after that durst axe 
 hym eny question. 
 
 And Jesus answered / and sayd teachynge in the temple : 
 howe saye the scribes/ that christ is the sonne oft" David ? for 
 David hym silfe inspyred with the holy goost sayd : The lorde 
 sayde to my lorde / sytt on my right lionde tyll I make thyne 
 enemys thy fote stole. Then David hym sili'e calleth hym lorde / 
 and by what meanes ys he then his sonne ? And moche people 
 herde hym gladly. 
 
 And he sayd vnto them in his doctrine : be ware off" the 
 scribes which love to goo in longe / clothynge : and love saluta- 
 cions in the marketplaces/ and the chefe seates in the sinagoges/ 
 and to sit in the vppermost roumes att feastes / and devoure 
 widowes houses/ and vnder a colour praye longe prayers. These 
 shall have greater damnacion. 
 
 And Jesus sat over agaynst the treasury / and behelde howe 
 the people putt money into the treasury. And many that were 
 ryche/ castinmoch. And there cam a certayne povre widowe / 
 and she threwe in two mytes/ whiche make a farthynge. And 
 he called vnto hym his disciples / and sayd vnto them : Verely 
 I saye vnto you / that thys povre widowe hath cast moare in / 
 then all they which have caste into the treasury. For they all 
 putt in ofl^ their superfluite : But she off her poverte / cast in 
 all that she had / even all her livynge. 
 
 CIjc V"i- Ci;aptcr. 
 / 
 
 /A ND as he went out of the temple/ won of his disciples sayd 
 
 "^^ vnto hym: Master/ se what stones/ and what bildynges 
 
 are here. And Jesus answered/ and sayde vnto hym : Seist thou 
 
 these greate byldynges. There shall not be leefte one stone apon 
 
 another/ that shall not be throwen doune. 
 
 And as he sate on mounte olivete over agenst the temple / 
 
 Peter and James and Jhon and Andrewe axed hym secretly / 
 
 tell vs when these thinges shalbe ?V And what is the signe / when 
 
 all these thinges shalbe fulfilled ? And Jesus answered them / 
 
 and began to saye : Take hede lest eny man deceave you. For 
 
 many shall come in my name sayinge : I am Christ/ And shall 
 
 deceave many.
 
 Ci)( ©oslpcll of ^. IHarfet. Ci). ni}. 
 
 When ye shall heare off warre/ and tydinges offwarre/ be ye 
 not troubled. For they muste nedes be. Butt the ende is nott 
 yett. For there shall nacion aryse agaynste nacion / and realme 
 agaynste realme. And there shalbe erthquakes / in all quarters / 
 and famysshment/ and troubles. These are the begynnynge off 
 sorowes. 
 
 Butt take ye hede to youre selves. For they shall brynge you 
 vppe to the counsels and into the synagogges/ and ye shalbe 
 beeten / and ye shalbe brought before rulers and kynges/ for my 
 sake / for a testimoniall vnto them. And the gospell muste 
 fyrste be publysshed amonge all nacions. 
 
 Butt when they leade you and presenttyou take noo thought/ 
 afore honde what ye shall saye/ nether ymagion: butt what- 
 soever is geven you att the same tyme/ that speake. For it 
 shall nott be ye that shall speake / butt the holy goost. Ye and 
 the brother shall delyvre the brother to deeth. And the father 
 the Sonne / And the chyldren shall ryse agaynste their fathers 
 and mothers / and shall putt them to deeth. And ye shalbe 
 hated off all men for my names sake. Butt whosoever shall 
 endure vnto the ende shalbe safe. 
 
 Moreover when ye se the abominable desolacion/ where off 
 is spoken by Daniel the prophete/ stonde were itt ought nott/ 
 lett hyin that redeth it vnderstonde itt. Then let them which be 
 in iewry / fle to the mountaynes. And let hym that is on the 
 housse toppe / nott descende doune into the housse/ nether 
 entre there in/ to fetche eny thnge oute off his housse. And 
 lett hym thatt is in the felde/ not tourne backe agayne vnto tho 
 thynges which he leefte behynde hym/ for to take his cloothes 
 with hym. Butt woo is then to them that are with chylde/ and 
 to them that geve soucke in thoose dayes. But praye/ that youre 
 flyght be not in the wynter. For there shalbe in those dayes 
 suche tribulacion/ as was not from the begynnynge off creatures/ 
 which God created/ vnto this tyme/ nether shalbe. And excepte 
 that the lord had shortened those dayes/ no man shulde be 
 saved / But for the electes sake / which he hath chosen / he hath 
 shortened thoose dayes. 
 
 And then/ yff eny man saye vnto you: loo/ here is Christ/ 
 loo/ he is tliere/ beleve nott. For falce christes shall aryse/ and 
 falce prophetes/ And shall she we myracles and wonders/ to 
 deceave yf it were possible/ evyn the electe. But take ye hede/ 
 beholde I have shewed you all thinges before. 
 
 Moreover in thoose dayes after that tribulacion/ the sunne 
 shall wexe darke / and the mone shall not geve her light/ and
 
 dTo. r^^ ^i)f •^^'ogpctl of ^. IHarfef. 
 
 the starres off lieven shall f.ill/ And the powers which are in 
 heven/ shall move. And then shall they se the sonne of man 
 commynge in the cloudes/ with greate power and glory. And 
 then shall he sends his angels/ and shall gaddre to gedder his 
 electe from the fouare wyndes/ and from the one ende off the 
 worlde to the other. 
 
 Learne a similitude of the fygge tree. When his braunches 
 are yett tender/ and hath brought forthe leves/ ye knowe / that 
 sommer ys neare. So in lyke maner when ye se these thinges 
 come to passe/ vnderstond/ that it ys nye even att the dores. 
 Verely I saye vnto you / that thys generacion shall not passe tyll 
 all these thynges be done. Heven and erth shall passe / butt my 
 wordes shall nott passe. Butt of the daye and the houre/ 
 knoweth no man : no nott the angels which are in heven : nether 
 the sonne hym silfe/ save the father only. 
 
 Take hede/ watch/ and praye/ for ye knowe nott when the 
 tyme ys. As a man which ys gone into a straunge countrey and 
 hath lefte hys liousse/ and geven auctorite to hys servauntes/ 
 and to every man hys worke/ and commaunded the porter to 
 watche. Watche therfore/ for ye krjowe not/ when the master 
 of the housse wyll come/ whether att even/ or at mydnyght/ 
 whether att the cocke crowynge/ or in thedaunynge: lest yff 
 he come sodenly/ he shulde fynde you slepynge. And that I 
 saye vnto you/ I saye vnto all men/ watche. 
 
 Ci)t yiii}. Ci)aptfr. 
 
 \ FTER two dayes folowed ester/ and the dayes of swete 
 "^^ breed. And the hye prestes and scrybes sought meanes/ 
 howe they myght take hym by crafte and putt hym to deeth. 
 Butt they sayde ; nott on the feaste daye/ leest eny busynes 
 aryse amonge the people. 
 
 When he was in bethania/ in the housse off Simon the leper/ 
 even as he sate att meate / there cam a woman with an alablaster 
 boxe of oyntement/ called narde/ that was pure and costly/ and 
 she brake the boxe and powred it on his heed. There were 
 some that disdayned in themselves/ and sayde: what neded this 
 waste of oyntment? For it myght have bene soolde for more 
 then two houndred pens/ and bene geven vnto the povre. And 
 they grwdged agaynst her. 
 
 And Jesus sayd : lett her be in reest/ why greve ye her ? She 
 hath done a goode worke on me. Ye/ and ye shall have povre 
 with you all wayes : and when soever ye will/ ye inaye do them
 
 C!)« (©0£(pcll of ^. ^arfee. Clj. j:iiij. 
 
 goode: butt me ye shal not have alwayes. She hath done that 
 she coulde : she cam a fore honde to anoynt my boddy to his 
 buryinge warde. Verely I saye vnto you : wheresoever thys 
 gospell shalbe preached thorow out the whole worlde: thys also 
 that she hath done/ shalbe rehearsed in remembraunce of her. 
 
 And Judas Iscarioth/ won off the twelve/ went awaye vnto 
 the hye prestes/ to betraye him vnto them. When they herde 
 that/ they were gladde/ and promised that they wolde geve hym 
 money. And besought/ howe he myght convenyently betraye 
 hym. 
 
 And the first daye of swete breed/ when they offered the 
 pascal lambe/ his disciples sayd vnto hym : where wylt thou that 
 we goo and prepare that thou mayste eate the ester lambe ? And 
 •he sent fourth two of his disciples/ and sayde vnto them : Goo 
 ye into the cite/ and there shall a man mete you beringe a 
 pitcher of water/ folowe hym : And whidthersoever he goeth in/ 
 saye ye to the good man off the housse : The master axeth where 
 is the geest chambre / where I shall eate the ester lambe with 
 my disciples. And he wyll shewe you a greate parlour/ paved/ 
 and prepared : there make reddy for vs. And his disciples went 
 forth/ and cam in to the cite/ and founde as he had sayd vnto 
 them/ and made reddy the ester lambe. 
 
 And att even/ he cam with the twelve. And as they sate att 
 borde and ate/ Jesus sayde : Verly I saye vnto you : that won 
 off you shall betraye me/ which eateth with me. And they be- 
 gan to morne / and to saye to hym won by won : ys it I ? And 
 another sayde : Ys it I ? he answered/ and sayd vnto them : It 
 is won of the .xij. and the same depeth with me in the platter. 
 The Sonne of man goeth/ as it is written of hym : but woo be to 
 that man/ by whome the sonne of man is betrayed. Goode were 
 hitt for hym/ if that man had never bene borne. 
 
 And as they ate/ Jesus toke breede/ gave thankes / brake it 
 and gave it to them and sayd : Take/ eate/ Thys ys my body. 
 And he toke the coppe/ gave thankes/ and gave it to them/ and 
 they dronke all off it/ And he sayde vnto them: Thys ys 
 my bloude of the newe testament/ which shalbe sheed for many. 
 Verely I saye vnto you : I wyll drynke no moore off thys frute off 
 the vyne/ vntyll that daye / that I shall drynke it newe in the 
 kyngdom of god. And when they had sayd grace/ they went 
 out in to the mount olivete. 
 
 And Jesus sayde vnto them : All ye shalbe hurtt thorowe me 
 thys nyght/ For it is written : I wyll smyte the shepheerd/ and 
 
 G 2
 
 the slieepe shalbe scattered. Butt after that I am rysen agayne 
 1 wyll goo into galile before you. Peter sayde vnto hym : And 
 thoughall men shulde be hurte/ yett wolde nott I. And Jesus 
 sayd vnto hym : Verely I saye vnto the thys daye even in thys 
 nyght / before the cocke crovve twyse / thou shalt deney me thryse. 
 And he spake boldlyer : no/ if I shulde dey with the/ I woll not 
 deny the Lyke wyse also sayd they all. 
 
 And they cam in to a place named gethsemani/ And he sayde 
 to his disciples : Sitt ye here/ whyll I goo aparte and praye. 
 And he toke with hym Peter/ James/ and Jhon/ and he began 
 to waxe abasshede and to be in an agony. And sayde vnto them : 
 My soule is very hevy even vnto the deeth/ tary here and 
 watche. And he went forth a lytle and fell dounne on the 
 grounde and prayede/ That yf it were possible/ the houre myght 
 passe from hym/ And he sayde: Abba father/ all thinges are 
 possible vnto the/ take awaye this cuppe from me. neverthelesse 
 nott that I wyll/ butt that thowe wilt be done. 
 
 And he cam/ and founde them slepinge/ and sayd to Peter : 
 Simon slepest thou ? Coudest not thou watche with me one 
 houre ? watche ye / and praye / leest ye entre into temptacion / 
 the sprete is redy/ buttheflesshe is weeke. And agayne he went 
 awaye and prayde/ and spake the same wordes. And he re- 
 turned and founde them aslepe agayne/ for their eyes were hevy : 
 nether coulde they tell what they myght answere to hym. And 
 he cam the thyrde tyme/ and sayd vnto them: slepe hens forth 
 and take your ease. Itys ynough. The houre is come/ Beholde 
 the sonne of man shalbe delyvred into the hondes of synners. 
 Ryse vppe/ let vs goo/ Loo he that betrayeth me/ is come 
 nye. 
 
 And immediatly whill he yett spake cam Judas/ won oft the 
 twelve / and with hyme a greate nomber off people with sweardes 
 and staves from the hye prestes and scribes and seniours. He 
 that betrayed hym/ gave them a generall token/ sayinge : who- 
 soever 1 do kisse/ he it is/ take hym/ and leade hym awaye 
 warely. And as sone as he was come/ he went streight wave to 
 him/ And sayd vnto hym: master/ master/ and kissed him. 
 And they levde their hondes on him. and toke him. Won off 
 them that stode by drue out a swearde/ and smote a servaunt 
 off' the hye preste/ and cutt oft hys eare. 
 
 And Jesus answered and sayd vnto them : ye cam out as vnto 
 a thefe with sweardes and with staves ftor to take me/ I was 
 dayly with you in the temple teachinge/ and ye toke me not/
 
 Ct)t tSodptU of ^. fttavfee. €i). rii)- 
 
 but that the scriptures shulde be fulfilled : and they all forsoke 
 hym and ranne awaye. And there was a certeyne yonge man 
 thatt folowed hym cloothed in linnen apon the bare/ and the 
 yonge men caught hym/ and he lefte his lynnen and fleed from 
 them nakeed. 
 
 And they leedde Jesus awaye to the hyest preste off all / and 
 to hym came all the hye prestes/ and the seniours/ and the 
 scribes. And Peter folowed a great waye of even into the 
 pallys of the hye preste/ and he was there and sat with the 
 servauntes/ and warmed hymsilfe att the fyre. 
 
 And the hye prestes and all the counsell sought for witnes 
 agaynste Jesu/ to putt hym to deeth/ And they founde noone. 
 Yett many bare falce witnes agaynste hym / butt their witnes 
 agreed not to gedder. And there aroose certayne and brought 
 falce witnes againste hym/ sayinge : We herde hym saye : I wyll 
 destroye this temple made with hondes/ and with in thre dayes 
 I wyll bilde another made with out hondes. And there witnes 
 aggreed not to gedder. 
 
 And the hyeste preste stode vppe before them all/ and axed 
 Jesus sayinge : answerest thou nothinge ? Howe is it that these 
 beare witnes agaynst the? And he helde his peace/ and an- 
 swered noothynge. Agayne the hyeste preste axed hym/ and 
 sayde vnto hym : Arte thou Christ the sonne off the blessed ? 
 And Jesus sayde : I am. And ye shall se the sonne ofi man sitt 
 on the ryght honde of power/ and come in the cloudes off 
 heven. Then the hyest preste rent his clooothes and sayd: what 
 nede we eny further of witnes ? ye have herde the blasphemy / 
 what thinke ye? And they all gave sentence , that he was 
 worthy of deeth. And some began to spit at hym/ and to cover 
 his face/ and to bet hym with their fistes/ and to saye vnto him 
 arede vnto vs. And the servauntes boffeted him on the face. 
 
 And Peter was beneeth in the pallys/ and there cam won off 
 the wenches off the hyest preste/ And when she sawe Petre 
 warmynge hym silfe/ she loked on hym/ and sayd : wast not 
 thou also with Jesus of Nazareth? And he denyed it sayinge: 
 I knowe hym not/ nether wott I what thou sayest : And he went 
 out in to the poorche/ and the cocke ere we. And a damsel!^ 
 sawe hym / and agayne began to saye to them that stode by / 
 thys ys won of them. And he denyed yt agayne. And anon 
 after/ agayne they that stode by/ sayde to Peter : suerly thou 
 arte won off them / for thou arte of galile / and thy speache agreth 
 therto. And he began to coursse and to sweare/ sayinge/ I 
 knowe nott thys man off whom ye speake. And agayne the
 
 dFo. r^iii). CI)i <@osipfU of ^. Hflarfec. 
 
 cocke crewe. And Peter reniembred the worde that Jesus sayd 
 vnto him : before the cocke crowe twyse thou shalt deny me 
 thryse/ and began to wepe. 
 
 Ci)C vb. Chapter. 
 
 A ND anon in the dawnynge heelde the hye prestes a counsell 
 "^^ with the seniours and tlie scribes / And also the vvhoole 
 congregacion/ and bounde Jesus and ledde hym awaye / and 
 delyvered hym to Pilate. And Pilate axed hym : Arte thou the 
 kynge off tlie Jewes ? And he answered/ and sayde vnto hym: 
 thou sayest yt. And the hye prestes accused hym off many 
 thynges. Pylate axed hym agayne sayinge: Answerest thou 
 nothynge: Behoolde howe many thingesthey lay vnto thy charge? 
 Jesus yett answered never a worde / so that Pilate merveled. 
 
 Att the feast Pilate was wont to delyvre att their pleasure a 
 presoner : whomsoever they wolde desyre. And there was one 
 named Barrabas / whiche laye bounde with them / that caused 
 in surrection/ and in the in surrection committed murther. And 
 the people called vnto hym/ and began to desyre off hym/ 
 accordinge as he had ever done vnto them. Pylate answered 
 them / and sayd : Wyll ye that I loose vnto you the kynge off the 
 Jewes? For he knewe that the hye prestes had delyvered hym 
 off envy. Butt the hye prestes had moved the people that he 
 shulde rather delyvre Barrabas vnto them. 
 
 Pylate answered agayne / and sayd vnto them : What wyll 
 ye then that I do with hym / whom ye call the kynge of the 
 Jewes? And they cryed agayne: crucify hym. Pylate sayde 
 vnto them: What harme hath he done? And they cryed the 
 moore fervently: crucifi hym. Pylate willinge to content the 
 people/ loused Barrabas/ And delyvered Jesus scourged for to 
 be crucifyed. 
 
 And the souddeers ledde hym awaye in to the commen hall/ 
 and called togeddfer all the whoole multitude/ and they clotlied 
 hym with purple / and they plated a croune off thornes and 
 crouned hym with all/ And began to salute hym: hayl kynge 
 off the Jewes. And they smoote hym on the heed with a rede/ 
 'and spatt apon hym/ and kneled doune and worsheped hym. 
 
 And when they had moocked him / they toke the purple off 
 him/ and put his awne cloothes on him/ and ledde him oute/ 
 to crucify him. And they compelled won that passed by called 
 Simon of cerene (which cam oute of the felde/ and was father off 
 Alexander and Rufus) to beare hys crosse. And they brought
 
 Cijc (SogptU of ^. iHarfec. CI), yii. 
 
 him to a place named Golgotha (which is by interpretacion / the 
 place of deed mens scoulles) and they gave him to drynke wyne 
 myngled with mirre/ butt he receaved it not. 
 
 And when tliey had crucified hym/ they parted hys gar- 
 mentes / castinge loottes for them / what every man shulde 
 have. And it was aboute the thyrde houre / and they crucifyed 
 hym. And the title of the cause of hys deeth was wrytten/ 
 The kynge of the iewis. And they crucifyed with him two 
 theves: the one on his ryghthonde/ and the other on hys lifte 
 honde. And the scripture was fulfilled / which sayeth : and he 
 was counted amonge the wicked. 
 
 And they that went by/ rayled on hym : waggynge their 
 heedes / and sayinge : A wretche / that destroyest the temple 
 and byldest yt in thre dayes. Save thy silfe / and come doune 
 from the crosse. Lyke wyse also mocked him the hye preestes 
 amonge themselves whyth the scribes / and sayde : He saved 
 other men/ hym silfe he cannot save. Lett Christ the kynge 
 of Israel nowe descende from the crosse/ that we maye se and 
 beleve. And they that were crucified with him / checked hym also. 
 
 And when the sixte houre was come/ darknes aroose over 
 all the erth / vntyll the nynthe houre. And att the nynthe 
 houre Jesus cryed with a loude voyce / sayinge : Eloi / Eloi / 
 la ma sabaththani/ which is y4'it be interpreted: my god/ my 
 god/ why hast thou forsaken me? And some off them that 
 stode by when they herde that sayde: behoolde he calleth 
 for Helias. And won ran / and filled a sponge full ofFveneger/ 
 and putt yt on a rede/ and gave it hym to drynke / sayinge; 
 lett hym alone/ let vs se whither Helias wyll come and take 
 hym doune. 
 
 Butt Jesus cryed with a loude voyce/ and gave vppe the 
 gooste. And the vayle off the temple did rent in two parties/ 
 from the toppe to the boottome. And the vnder captayne which 
 stode before hym sawe that he so cryed and gave vppe the gooste / 
 and he sayd : truely this man was the sonne of god. There were 
 also wemen a good waye of beholdinge him/ amonge whom was 
 Mary magdalen/ and Mary the mother of James the lytle and of 
 Joses/ and Mary Salome, which alsoo when he was in galile/ 
 folowed hym / and ministred vnto him / and many other wemen 
 which cam vppe with hym to hierusalem. 
 
 And nowe when nyght was come (because it was the even that 
 goeth before the saboth) Joseph of arimathia a noble senatour 
 (which also loked for the kyngdom of god) cam And went booldly 
 vnto Pylate/ and begged the boddy oflf .lesu/ Pylate merveled
 
 dTo. rib- Cf)t (©o^pcll of ^. i^arfef. 
 
 that he was alredy deed and called vnto hym the vnder captayne 
 and axed of him / whether he had bene eny whyle deed. And 
 when he knewe the trueth offthe vnder captayne / he gave the 
 boddy to Joseph. And he bought a linnen cloothe/ and toke hym 
 doiine and wrapped hym in the lynnen cloothe/ and layde hym 
 in a tombe/ that was hewen oute of the rocke. And roolled a 
 stone vnto the dore off the sepulcre. And Mary magdalen and 
 Mary Jose beheld where he was layde. 
 
 Cf)e j:b). Cijapter. 
 
 A' 
 
 ND when the sabboth daye was past/ Mary magdalen/ and 
 Mary Jacobi/ and Salome/ bought oyntmentes / that they 
 myght come and anoynt him. And yerly in the morninge the next 
 daye after the sabboth day they cam vnto the sepulcre / when the 
 sun was risen/ And they said won to another: who shall roUe 
 awaye the stone from the dore off the sepulcre ? And when they 
 behelde yt/ they sawe how the stone was rolled awaye. For it 
 was a very great won / and they went in to the sepulcre / and sawe 
 a yonge man/ sittinge on the ryght syde/ cloothed in a longe 
 white garment/ and they were abasshed. 
 
 He sayd vnto them/ be nott affrayed/ ye seke Jesus of naza- 
 reth/ which was crucified. He ^s rysen/ he ys nott here. Be- 
 hoolde the place/ where they putt hym. Butt goyourewaye/ 
 and tell his disciples/ and namly Peter/ that he is goone before 
 you in to galile/ there shall ye se hym/ as he sayde vnto you. 
 And they went oute quicly and fleed from the sepulcre. For 
 they trembled and were amased/ Nether said they eny thinge 
 to eny man / for they were afrayed. 
 
 When Jesus was risen the morowe after the sabboth daye/ 
 he appered fyrst to Mary magdalen/ oute off whom he cast seven 
 devyls. And she went/ and toolde them that were with hym/ as 
 they morned and weppte. And when they herde/ that he was 
 alive / and had appiered to her : they beleved it not. After 
 that/ he appered unto two of them in a straunge figure/ 
 as they walked/ and went in to the country. And they 
 went/ and toolde it to the remnaunt. And they beleved them 
 nether. 
 
 After that he appered unto the eleven as they sate at meate : 
 and cast in their tethe their vnbelefe/ and hardnes ofFherte : 
 be cause they beleved not them which had sene hym after his 
 resurreccion. And he sayd vnto them. Goo ye in to all the 
 woorkle/ and preache the gospell to all creaturs : Whosoever
 
 Ci)e <(5o£ipcU of ^. ^arfec. Ci). yb). 
 
 \ beleveth/ and ys baptised/ shalbe safe : And whosoever beleveth 
 nott/ shalbe dampned. 
 
 And these signes shall folowe them that beleve : In my name 
 they shall cast oute devyls/ and shall speake with newe tonges / 
 and shall kill serpentes. And yf they drynke eny dedly thynge/ 
 yt shall nott liurte them. They shall laye their hondes on the sike/ 
 and they shall recovre. 
 
 So then when the lorde had spoken vnto them he was re- 
 
 ceaved in to heven / and sate on the right honde of god. 
 
 And they went forth/ and preached every where/ 
 
 And the lorde wroght with them/ And 
 
 confirmed their preachynge with myra- 
 
 cles that folowed. 
 
 CJ^i tntit of t\)t (i^o£iprtl 
 of ^. iHarfee.
 
 Cf)e 
 <So0pcn off Si. ILtiftc, 
 
 dT^^El as raoche as many have taken in bond 
 to compyle a treates off thoo tliynges/ which 
 are surely knowen amonge vs/ even as they 
 declared them vnto vs/ which from the begyn- 
 ynge sawe them with their eyes/ and were 
 ministers at the doyng : I determined also/ 
 as sone as I had searched out diligently all 
 thinges from the begynynge/ that then I wolde 
 wryte vnto the/ goode Theophilus/ that thou 
 myghtest knowe the certente off thoo thinges / 
 whereof thou arte informed. 
 
 ^t fpr^t Cijaptcr. 
 
 TN the tyme of Herode kynge of iewry/ there was a certayne 
 prest named Zacarias / off the course of Abie. And his wyfe 
 was of the doughters of Aaron : And her name was Elizabeth. 
 Booth were perfect before God/ and walked in all the lawes 
 and ordinacions of the lorde that no man coulde fynde fawte 
 with them. And they had no childe / because that Elisabeth 
 was barren / And booth were well stricken in age. 
 ''Hit cam to passe/ as he executed the prestes office/ before 
 god as his course cam (accordinge to the custome of the prestes 
 office) his lott was to bren odoures/ And went into the temple of 
 the lorde/ and all the multitude of people were with out in their 
 prayers whill the odoures were abrennynge. There appered vnto 
 him the lordes angell/ stondinge on the right syde off the aultre 
 off odours. And when l^acharias sawe hym / he was abasshed 
 and feare cam on hym.'- 
 
 The angell sayde vnto hym : feare not Zacary : ffor thy prayer 
 is herde : And tliy wyfe Helyzabeth shall beare the a sonne /
 
 Cf)c (©o^pcll of ^. Hufee. €\). t. 
 
 and thou shall call his name Jhon/ And thou shaltt have ioye 
 and gladnes/ And many shall reioyce att his birth. For he 
 shalbe greate in the sight off god/ and shall nether drynke wyne 
 ner strongs drynke. And he shalbe filled with the holy goost 
 even in his mothers woombe : And many off the chyldren off 
 Israhel shall he tourne to their lorde God. And he shall goo 
 before hym in the sprete and power off Helyas to tourne the 
 herttes off the fathers to their chyldren/ and the vnbeleveres 
 to the wisdom off the iuste men : to make the people redy ffor 
 the lorde. 
 
 And Zacary sayde vnto the angell : Wherby shall I know 
 this ? seinge that I am olde/ and my wyfe well stricken in 
 yeares. And the angell answered / and sayde vnto hym : I am 
 Gabriell that stonde in the presens off God/ and am sentt to 
 speake vnto the: and to shewe the this glad tydinges. And 
 take hede thou shalt be domme/ and not able to speake vntyll 
 the tyme that these thinges -be performed / because thou be- 
 levedst not my wordes/ which shalbe fulfilled in there season. 
 
 And the people wayted for Zacareas/ and mervelled that he 
 taryed in the temple. When he cam oute he coulde not speake 
 vnto them. And they perceaved/ that he had sene some vision 
 in the temple. And he beckened vnto them/ and remayned 
 speachlesse. 
 
 And it fortuned/ as sone as the tyme off his office was oute/ 
 he departed home in to his awne housse. * Aft'ter thoose dayes/ 
 his wife Elizabeth conceaved/ and hid her silfe .v. monethes/ 
 saynge : This wyse hath god dealte with me in the dayes when 
 he loked on me/ to take from me the rebuke ttat I suffered 
 amonge men. 
 
 And in the .vi. moneth the angell Gabryel was sent from god 
 vnto a cite off galile / named nazareth / to a virgin spoused to a 
 man/ whose name was Joseph/ of the housse of David/ and the 
 virgins name was Mary. And the angell went in vnto her/ and 
 sayde : Hayle full of grace / the lorde is with the : blessed arte 
 thou amonge wemen. When she sawe hym/ she was abasshed 
 att his saynge : and cast in her mynde what maner of salutacion 
 that shulde be. And the angell sayde vnto her : feare not 
 Mary/ thou hast founde grace with god. Loo : thou shalt con- 
 ceave in thy wombe/ and shalt beare a childe/ and shalt call 
 his name Jesus. He shalbe greate/ and shalbe called the sonne 
 off the hyest. And the lorde god shall geve vnto hym the seate 
 off his father David/ And he shall raygne over the house off 
 Jacob forever/ and of his kyngdom shalbe none ende.
 
 Then sayd Mary vnto the angell : Howe shall this be / seinge 
 that I knowe no man ? And the angell answered/ and sayd vnlo 
 her : The holy goost shall come apon the / and the power off the 
 hyest shall over shaddowe the. Thert'ure also that holy thynge 
 which shall be borne/ shalbe called the sonne of god. And 
 marke/ thy cosen Elizabeth/ hath also conceaved a sonne in her 
 olde age. And this is the .vj. moneth to her/ which was called 
 barren / for with god shall nothinge be vnpossible. Mary sayd : 
 beholde the honde mayden off the lorde/ be it vnto me even as 
 thou hast sayde. And the angell departed from her. 
 
 Mary arose in thoose dayes/ and went in to the mountayns 
 with hast into a cite off iewry/ and entred in to the house off 
 Zacary/ and saluted Elizabeth. And it fortuned/ as Elizabeth 
 herde the salutacion of Mary / the babe spronge in her belly. 
 And Elizabeth was filled with the holy goost/ and cryed with a 
 loude voyce/ and sayde ; Blessed arte thou among wemen/ and 
 blessed is the frute off thy wombe. And whens hapeneth this 
 to me / that the mother off my lorde shulde come to me ? Loo / 
 as sone as the voyce of thy salutacion sownded in myne eares / 
 the babe lepte in my belly for ioye. And blessed arte thou that 
 belevedst/ For thoose thinges shalbe performed which were tolde 
 the from the lorde. 
 
 My soule magnifieth the lorde. 
 
 And my sprete reioyseth in god my savioure/ 
 
 For he hath loked on the povre degre off his honde mayden. 
 Beholde nowe from hens forth shall all generacions call me 
 blessed. 
 
 For he that is myghty hath done to me greate thinges/ and 
 blessed ys his name : 
 
 And hys mercy is always on them that feare him thorow oiite 
 all generacions. 
 
 He hath shewed strengthe with his arme / he hath scattered 
 them that are proude in the ymaginacion of their hertes. 
 
 He hath putt doune the myghty from their seates/ and hath 
 exalted them of lowe degre. 
 
 He Hath filled the hongry with goode thinges : And hath sent 
 away the ryche empty. 
 
 He hath remembred mercy : and hath holpen his servaunt 
 Israhel. 
 
 Even as he promised to oure fathers/ Abraham and to his 
 seede for ever.
 
 €i}t (©ojJpell of ^. Ewfee. Ci). i. 
 
 And mary aboode with her iij. monethes/ And retourned home 
 agayne. 
 
 EUzabethes tyme was come that she shulde be delyvered/ 
 And she brought forth a Sonne. And her neighboures and her 
 cosinsherde tell howe/ thelordehad magnified his mercy vppon 
 her / and they reioysed with her. 
 
 And hit fortuned the eyght daye : they cam to circumcise the 
 childe : and called his name Zacari after the name of his father/ 
 and his mother answered/ and sayd: not soo / but he shalbe 
 called Jhon. And they sayd vnto her: There ys none of thy 
 kynne / that is named with thys name. And they made signes 
 to hys father/ howe he wolde have hym called. And he axed 
 for wrytynge tables and wroote saying : hys name is Jhon. And 
 they mervelled all. And hys mought was opened immediatly/ 
 and hys tonge/ and he spake lawdynge god. And feare cam 
 on all them that dwelt nye/ And all these sayinges were noised 
 abroade throughoutt all the hylly countre of Jewry : and all 
 they that herde them layde them vppe in their hertes/ saying : 
 What maner chylde shall thys be? And the honde of god was 
 with hym. 
 
 And his father Zacherias was fylled with the holy goost / 
 and prophisyed sayinge : 
 
 Blessed be the lorde god of israhel / for he hath visited and 
 redemed his people. 
 
 And hath reysed vppe the home off health vnto vs/ in the 
 housse of his servaunt David. 
 
 Even as he promised by the moughth of his holy prophetes 
 which were sens the worlde began. 
 
 That we shulde be saved from oure enimys/ and from the 
 hondes of all that hate vs : 
 
 To shewe mercy towardes oure fathers/ And to remember hys 
 holy promes. 
 
 That is to saye the oothe / which he sware to oure father 
 Abraham/ for to geve us. 
 
 That we delivered oute of the hondes of oure enemis/ myght 
 serve hym with oute feare: all the dayes of oure lyfe/ in suche 
 holynes and ryghtewesnes that are accept before him. 
 
 And thou chylde/ shalt be called tlie prophet off the hyest/ for 
 thou shalt goo before the face off the lorde / to prepare his wayes : 
 
 And to geve knowlege off health vnto hys people / for the 
 remission of sinnes : 
 
 Through the tender mercy off oure lorde/ wher with hath 
 visited vs the daye springe from an hye :
 
 dTo. ylbii). Cijc (fiJo^pell of '^. Ittifet. 
 
 To geve light to them that sate in darcknes/ and in shadowe 
 of deth / and to gyde oure fete in to the waye of peace. 
 
 And the chylde encreased and wexed stronge in sprete/ and 
 was in wildernes/ tyll the daye cam/ when he shulde shewe hym- 
 silfe vnto the israhehtes. 
 
 C|)t iStconTJe Cijapter. 
 
 TTIT folowed inthoosedayes : that there went oute a commaund- 
 nient from Auguste the Emperour/ that all the woorlde shulde 
 be valued. Thistaxynge was fyrst executed when Syrenus was 
 leftenaunt in Siria. And every man went in to his awne shyre 
 tonne/ there to be taxed. And Joseph also ascended from 
 Galile/ oute of a cite called Nazareth / vnto iewry : in to a cite 
 of David/ which is called bethleem / because he was of the 
 liousse and linage of David to be taxed with Mary his wedded 
 wife/ which was with childe. 
 
 And it fortuned whill they there were/ her tyme was come that 
 she shulde be delyvered. And she brought forth her fyrst be- 
 gotten Sonne. And wrapped hym in swadlynge cloothes/ and 
 layed hym in a manger/ be cause there was no roume for them 
 with in / in the hostrey. 
 
 And there were in the same region shepherdes abydinge in the 
 felde/ and watching their ftocke by night. And loo : the angell of 
 the lorde stode harde by them/ and the brightnes of the lorde 
 shone rounde aboute them / and they were soore afrayed. And the 
 angell sayd vnto them : Be not afrayed Beholde I brynge you 
 tydinges off greate ioye / that shall come to all the people : for 
 vnto you is borne this daye in the cite of David a saveoure/ 
 which is Christ the lorde. And take this for a signe : ye shall 
 fynde the childe swadled/ and layed in a manger. And streight 
 waye there was with the angell a multitude of hevenly sowdiers/ 
 laudynge God/ and sayinge : Glory to God an hye/ and peace 
 on the erth: and vnto men reioysynge. 
 
 And itt fortuned/ as sone as the angels were gone awaye in 
 to heven / the shepherdes sayd won to another : let vs goo e\en 
 vnto Bethleem / and se this thynge thatt is hapened / which the 
 lorde hath shewed vnto vs. And they cam with haste/ and 
 founde Mary and Joseph/ and the babe layde in a manger. 
 When they had sene it/ they publisshed abrode the saynge/ 
 which was tolde them off that chylde. And all that herde itt 
 wondred/ att thoose thynges which w^ere tolde them off the 
 shepherdes. But Mary kept all thoose sayinges/ and pondered
 
 Cfjf (Sogpetl of ^. Hufef. €f). ij. 
 
 them in hyr hert. And the sliepherdes retourned/ praysynge 
 and laudynge God fFor all that they had herde and sene/ evyn 
 as itt was told vnto them. 
 
 And when the eyght daye was come that the chylde shuld be 
 circumcised/ his name was called Jesus/ which was named off 
 the ang-ell before he was conceaved in his mothers wombe. 
 ^ And when the tyme of their purificacion (after the lawe of 
 Moyses) was come they brought hym to hierusalem/ to present 
 hym to the lorde (As yt is written in the lawe off the lorde : 
 every man chylde that fyrst openeth the matrix/ shalbe called 
 holy to the lorde) and to offer (as yt ys sayde in the lawe of the 
 lorde) a payre off turtle doves/ or ij. yonge pigions. 
 
 Andbeholde there was a man in hierusalem/ whose name was 
 Simeon. And the same man was iuste and feared god/ and 
 longed for the consolacion off israhel/ and the holygoost was in 
 hym. And an answer was geven hym of the holy goost/ that he 
 shulde not se deethe/ before he had sene the lordes Christ. And 
 he cam by inspiracion in to the temple. 
 
 And as the father and mother broght in the chylde Jesus / to 
 do for hym after the custome of the laweVThen toke he hym 
 vppe in his armes and sayde. 
 
 Lorde Now lettest thou thy servaunt departe in peace accord- 
 inge to thy promes. 
 VFor myne eyes have sene the saveour sent from the 
 
 Which thou hast prepared before the face of all people. 
 
 A light to lighten the gentyls/ and the glory off thy people 
 israhel. 
 
 And his father and mother mervelled at thoose thinges/ which 
 were spoken oft' hym : And Simeon blessed them / and sayd vnto 
 Mary his mother : behold/ this childe shalbe the fall/ and resur- 
 reccion off many in israhel/ And a signe Avhich shalbe spokyn 
 agaynste. And moreover the swearde shall pearce the very 
 hert off the/ that the thoughtes of many hertes maye be opened. 
 VAnd there was Anna/ a prophetes/ the doughter of Phanuel 
 of tribe of Aser. And she was off a greate age/ and had lived 
 with an husbande .vij. yere from her virginite. And this wedowe 
 was aboute .iiij. scoore and .iiij. yere off age/ which went never 
 cute of the temple/ but served there with fastinge and prayer 
 nyght and daye. , And she cam forth that same houre/ and praysed 
 god/ and spake of hym to all that loked for redempcion in 
 hierusalem. 
 
 And as son as they had performed all thinges accordinge to 
 the lawe off the lorde/ they returned into galile into their awne
 
 dFo. r^iy. €i)t ^o^pcll of ^. Utifet. 
 
 cite nazareth> And tlie childe grevve and wexed stronge in 
 sprete / and was full off wysdom / and the favour of god was 
 with hym. 
 
 And his father and mother went to hierusalem every yeare att 
 the feeste of ester. And when he was xij. yere olde/ they went 
 vppe to hierusalem after the custome of the feeste /"-And when 
 they had fidfiUed the dayes/ as they returned home/ the chylde 
 Jesus boode styll in hierusalem/ vnknowynge to his father and 
 mother. For they supposed he had bene in the company. They 
 cam a days iorney / and sought hym amonge their kynsfolke and 
 acquayntaunce/ and founde hym not. They went backe agayne 
 to hierusalem / and sought hym. And hit fortuned that after 
 •iij. dayes / they founde hym in the temple sittinge in the n;iiddes 
 of the doctours / both hearynge them / and posinge theniV' And 
 all that herde hym mervelled at his witt and answers. 
 
 And when they sawe hym/ they were astonyed. And his 
 mother sayde vnto hym : sone why haste thou thus dealte with 
 vs ? Beholde thy father and I have sorowed and sought the. And 
 he sayd vnto them: howe is it that ye sought me? wist ye not 
 that i muste goo aboute my father's bu sines ? And they vnder- 
 stod nott the saynge that he spake to them. And he went with 
 them and cam to nazareth/ and was obedient to them. His 
 mother kept all these thynges in her hert. And Jesus increased 
 in wisdom and age/ and in favoure with god and man. 
 
 €\)t iij. Ci)apttr: 
 
 TN the fiftenthe yeare of the raigne off Tiberius the Emperoure / 
 Pontius Pilate beinge leftenaunt of Jewry / and herode beinge 
 Tetrarch of galile/ and his brother Philip Tetrarch in Iturea/ 
 and in the region of traconitis/ and lysanias the Tetrarch of 
 abyline : When Anna and Cayphas were the hye prestes : The 
 commaundmeut of god was publisshed vnto John the sonne off 
 Zacarias in the wildernes. And he cam into all the coostes 
 aboute Jordan / preachynge the baptism of repentaunce for the 
 remission of synnes/ as it is written in the boke of the savinges 
 of Esayas the prophet/ which saeth : The voyce off a cryar in 
 wyldernes/ prepare the waye off the lorde/ make hys pathes 
 straight. Every valley shalbe fylled/ and every mountayne and 
 hyll shalbe broght lowe : And crocked thynges shalbe made 
 streight : and the rought wayes shalbe made smoth. And all 
 flesshe shall se the saveour sent off god. 
 
 Then sayde he to the people/ that were come to be baptised of
 
 €\)t aogpell of ^. Itufef. Cf> ttj. 
 
 ])ym. O generacion of vipers : who hath shewed you the crat'te to 
 Hye from wrath to come? Brynge forth due frutes of repentaunce/ 
 And begyn nott to saye in youre selves/ we have Abraham to 
 oure father. For I saye vnto you : god is able of these stones to 
 reyse vppe children vnto Abraham. No we also ys the axe leyd 
 vnto the rote off the trees. Every tree therfore/ which bringeth 
 notforth goodfrute / shalbe liewen doune/ and caste in to the fyre. 
 
 And the people axed him/ sayinge : What shall we do then. 
 He answered and sayde vnto them : He that hathij. cootes/ lett 
 hym parte with hym that hath none : And he that hath meate/ 
 let him do lyke wyse. 
 
 Then cam there puplicans to be baptised/ and sayde vnto 
 hym: Master/ what shall we do? He answered vnto them: 
 requyre no more then that/ which ys appoynted vnto you. 
 
 The soudiers lyke wyse demaunded off hym/ sayinge : And 
 what shall we do ? And he sayde to them : Do violence to noo 
 man : nether trouble eny man wrongfully : And be content wyth 
 youre wages. 
 
 As the people were in a doute / and all men disputed in there 
 hertes of Jhon : Whether he were very Christ/ Jhon answered/ 
 and sayd to them all. I baptyse you wyth water/ butt a stronger 
 then commeth/ whose shue latchet I am nott worthy to vnloose : 
 he will baptise you with the holy goost/ and with fyre/ which 
 hath his fan in his hond/and wil pourge his floore/ and will 
 gader his corne in to hys barne/ And the chaffe wyll he bourne 
 with fyre that never shalbe quenched. And many other thynges 
 in hys exhortacion preached he vnto the people. 
 
 Then Herode the Tetrach (when he was rebuked of hym for 
 Herodias his brother Philippes wyfe/ and for all the evyls which 
 herod had done) added this above all/ and leyd Jhon in preson. 
 
 And yt fortuned as all the people receaved baptim (And 
 when Jesus was baptised and did praye) that heven was opened/ 
 and the holy goost cam doune in a bodely shape lyke a dove 
 apon him. And a voyce cam from heven/ sayinge : thou arte 
 my dere sonne/ In the do I delyte. 
 
 And Jesus him silfe was about thirty yere of age when he 
 began/ beinge as men supposed the sonne of Joseph, 
 which Joseph was the sonne of Heli : 
 which was the sonne of Mathat : 
 which was the sonne of Levi : 
 which was the sonne of Melchi : 
 which was the sonne of Janna : 
 which was the sonne of Joseph : 
 which was the sonne of Matatthias :
 
 dTo. I. Ci)f (Sosipfn of ^. Euhf. 
 
 which was the sonne of Amos : 
 which was the sonne of Nalium : 
 which was tlie sonne of Esli : 
 which was tlie sonne of Nagge : 
 wliich was the sonne of Maath : 
 which was the sonne of Matathias : 
 wliich was the sonne of Semei: 
 which was the sonne of Joseph : 
 which was the sonne of Juda : 
 which was the sonne of Johanna : 
 which was the sonne of Rhesya: 
 which was the sonne of Zorobabel ; 
 which was the sonne of Salathiel : 
 which was the sonne of Neri : 
 which was the sonne of Melchi : 
 which was the sonne of Addi : 
 which was the sonne of Cosam : 
 wliich was the sonne of Helmadam ; 
 which was the sonne of Her : 
 which was the sonne of Jeso : 
 which was the sonne of Helieser : 
 which was the sonne of Joram : 
 which was the sonne of Mattha : 
 which was the sonne of Levi : 
 whicli was the sonne of Simeon : 
 which was the sonne of Jnda : 
 which was the sonne of Joseph : 
 which was the sonne of Jonam : 
 which was the sonne of Heliacim : 
 which was the sonne of Melea : 
 which was the sonne of Menam : 
 which was the sonne of Mathathan : 
 which was the sonne of Nathan : 
 which was the sonne of David : 
 which was the sonne of Jesse : 
 which was the sonne of Obed : 
 which was the sonne of Boos : 
 which was the sonne of Salmon : 
 which was the sonne of Naason : 
 wliich was the sonne of Aminadab : 
 which was the sonne of Aram : 
 which was the sonne of Esrom : 
 which was the sonne of Pharcs : 
 which was the sonne of Juda :
 
 Cijc <J§o^peU of ^. Itufee. €1). Hi). 
 
 which was the sonne of Jacob: 
 which was the sonne of Ysaac : 
 which was the sonne of Abraham : 
 wliich was the sonne of Thaira : 
 which was tlie sonne of Nachor : 
 which was the sonne of Saruch : 
 which was the sonne of Ragau : 
 which was the sonne of Phalec : 
 which was the sonne of Heber : 
 which was the sonne of Sala : 
 which was the sonne of Cainan. 
 which was the sonne of Arphaxat : 
 wliich was the sonne of Sem : 
 which was the sonne of Noe : 
 which was the sonne of Lameth : 
 which was the sonne of Mathusala : 
 which was the sonne of Enoch : 
 which was the sonne of Jareth : 
 which was the sonne of Malalehel : 
 which was the sonne of Cainan : 
 which was the sonne of Enos: 
 which was the sonne of Seth : 
 which was the sonne of Adam : 
 which was the sonne of God. 
 
 Cijc ttij. Cljaptcr. 
 
 TESUS then full oft the holy goost/ returnyd from iordan / and 
 was caryed oft' the sprete into a wildernes/ and was xl. dayes 
 tempted of the devyl. And in thoose dayes ate he no thinge : And 
 when they were ended/ he after ward hongred. And the devyll 
 sayd vnto him : yf thou be the sonne of god/ comraaunde this 
 stone that he be breed. And Jesus answered hym / sayinge : It 
 ys written: man shall nott live by breed only/ but by every 
 worde of God. 
 
 And the devyll toke him vppe into an hye mountayne/ and 
 shewed hym all the kyngdoms of the erth even in the twincklynge 
 of an eye. And the devyl said vnto him : all this power will I 
 geve the everywhit/ and the glori of them (for that is delyvered to 
 me/ and to whomsoever I wyll I geve it) Yf thou therfore wilt wor- 
 shippe me/ they shalbe all thyne. Jesus answered and sayd 
 vnto hym ; hence from me Satan. For hit is written. Thou 
 shalt honour lliy lorde god/ and hym only serve. 
 
 And he caryed hym to hierusalem/ and set him on a pynacle 
 
 II 2
 
 dTo. Ij. CJjc (So^pcll of ^. Eufee. 
 
 of the temple / and sayd vnto him : Yf thou be the sonne of god / 
 cast thy silfe doune from liens. For it ys written/ he shall geve 
 hys angelles charge over the/ to kepe the/ and with their hondis 
 they shall stey the vppe/ that thou hurt nott thy fote agaynst a 
 stone. Jesus answered and sayde vnto hym/ it is sayd/ thou 
 shalt nott tempte thy lorde god. And as sone as the devyll had 
 ended all his temptacions/ he departed from him for a season. 
 
 And Jesus retourned by the power of the sprete in to galilee/ 
 and the fame off hym went throwe oute all the region rounde 
 aboute. And he taught in there sinagogges/ and was commended 
 off all men. 
 
 And he cam to nazareth where he was noursed/ and as hys 
 custume was/ went into the sinagog on the saboth daye/ and 
 stode vppe for to rede. And there was delyvered vnto hym the 
 boke off the prophet Esaias. And when he had opened the 
 boke/ he founde the place/ where hit was wrytten : The sprete 
 off the lorde apon me/ be cause he hath annoynted me / To preache 
 tlie gospell to the povre he Isath sent me/ And to heale them 
 which are troubled in there hertes : To preache deliveraunce to the 
 captive / And sight to the blynde / And frely to sett att liberte them 
 that are brused / And to preache the aceptable yeare off the lorde. 
 
 And he cloosed the booke/ and gave itagayneto the minister/ 
 and sate doune. A nd the eyes off' all thatt were in the synagog/ 
 were fastened on hym. And he began to saye vnto them. This 
 daye ysthys scripture fulfilled in youre eares. And all they bare 
 hym witnes/ and wondred att the gracious wordes/ which pro- 
 ceded oute off hys mouth/ and sayde : Is not this Josephs sonne? 
 
 And he sayde vnto them : Ye maye very wele saye vnto me 
 this proverbe. Visicion/ heale thy silfe. Whatsoever we have 
 herd done in Capernaum / do the same here lyk wyse in thyne 
 awne countre. And he sayde : Verely I saye vnto you : no 
 prophett is accepted in his awne countre. 
 
 But I tell you off a trueth / Many wyddowe^ were in Israhell 
 in the dayes off Helyas/ when hevyn was shet thre yeres and 
 syxe monethes/ when greate fammisshment was troughoute all' 
 the londe/ And vnto none off them was Helyas sent/ save in to 
 sarepta besydes sydon vnto a woman that was a widow. And 
 many leppers were in israhel in the tyme off Heliseus the prophet/ 
 and yet none off them was healed/ savynge Naaman off siria. 
 
 And as many as were in the sinagog when they herde that/ 
 were filled with wrath and roose vppe/ and thrust hym oute of 
 the cite/ and ledde hym even vnto the edge of the hill/ wheron 
 their cite was bilte/ to cast liym doune hedlynge. But he went 
 his waye even thorowe the myddes of them : and cam in to
 
 Ci;c (So^pfll of ^. ?tuke. €if. H. 
 
 Capernaum/ a cite of galile/ and there taught them on the sab- 
 both dayes. And they were astonied at his doctrine : for hys 
 preachinge was with power. 
 
 And in the sinagoge there was a man / wliich had a foule 
 sprete whith in him / and cryed with a loude voyce / sayinge : 
 let me alone/ what haste thou to do wytli vs/ thou Jesus off naza- 
 reth ? Arte thou come to destroye vs ? I knowe the what thou 
 arte/ thou arte the lioly man of god. And Jesus rebuked hym/ 
 sayinge : hoolde thy peace/ and come oute of hym. And the 
 devyle threwe him in the myddes of them and cam oute of hym/ 
 and hurt hym not. And feare cam on them all/ And they spake 
 amonge them selves/ sayinge: what manner a thinge is this? 
 For with auctorite and power he commaundeth the foule spretes 
 and they come out ? And the flime of hym spreed abroode 
 throwoute all places of the countre round aboute. 
 
 And he roose vppe and cam oute of the synagoge/ and entred 
 in to Simons housse. And Simons motiierelawe was taken wyth 
 a greate fever/ And they made intercession to him for her. 
 And he stode over her/ and rebuked the fever: and hit leeft her. 
 And immediatly she roose and ministred vnto theai. 
 
 When the sun was doune/ all they that had sicke/ taken with 
 divers deseases/ brought them vnto him: and he layde liis 
 hondes on every won of them/ and healed them. And devils 
 also cam out of many of them/ cryinge and saying: Thou arte 
 Christ the sonne of God. And he rebuked them/ and suffered 
 them nott to speake/ for they knewe that he was Christ. 
 
 As sone as it was daye/ he departed and went awaye into a 
 desert place/ and the people sought hym and cam to hym/ and 
 kept hym that he shulde not departe from them. And he sayde 
 vnto them : I muste to other cities also preace the worde of God/ 
 for therfore am I sent. And he preached in the synagoges off 
 Galile. 
 
 Cf;c t). Cljapttr. 
 
 TJ IT cam to passe as the people preased apon hym/ to heare 
 the worde offGod/ that he stode by the lake of Genazareth : 
 and sawe two shippes stonde by the lake syde/ for the fisshermen 
 were gone out of them/ and were wasshynge their nettes. Jesus 
 entred in to one of the shippes / which perteyned to Simon / and 
 prayed hym / that he wolde cary hym a litell from the londe. 
 And he sate doune and taught the people out of the shippe. 
 
 When he had leeft speakynge/ he sayde vnto Simon: Cary 
 vs in to the depe / and lett slippe thy nett to make a draught.
 
 dTo. Itj. Ci)c (i^o^ptn of ^. ilulif. 
 
 And Simon answerid / and sayde to hym : Master we liave 
 labored all nyght/ and have taken nothynge. Yet nowe at 
 thy worde 1 wil loose forthe the net. And when they had so 
 done/ they inclosed a greate multitude of fisshes. And the net 
 brake/ and they made signes to their felowes which were in the 
 other shippe/ that they shulde come and heipe them. And they 
 cam/ and they filled bothe the shippes/ that they soncke 
 agayne. 
 
 When Simon Peter sawe that/ he fell doune at Jesus knees 
 sayinge : lorde goo from me/ for lam a sinfuU man. For he 
 was vtterly astonyed/ and all that were with hym att the draught 
 ofFfisshe which they toke; and so was also James and Jhon the 
 sonnes of Zebedei / which were partetakers with Simon. And 
 Jesus sayd vnto Simon : feare not/ from hence forthe thou shalt 
 catche men. And they broughtt their shippes to londe/ and 
 forsoke all/ and folowed hym. 
 
 And itt fortuned that he was in a certayne cite/ and beholde 
 there was a man full of leprosy : and when he had spied Jesus / 
 he fell on his face and besought him saying : Lorde yfF thou 
 wilt/ thou canst make me cleane. And he strethed forth his 
 bond and touched hym sayinge: I will/ be thou cleane. And 
 immediatly the leprosy departed from hym. And he warned 
 hym/ that he shulde tell no man: but that he shulde goo and 
 shewe hym silfe to the preste/ and ofTer for his clensynge/ ac- 
 cordynge as Moses commaundement was/ for a witnes vnto 
 them. 
 
 But his name spreed the moare abroade / and the people cam 
 togedder to heare / and to be healed of hym / of infirmities. And 
 he kepte hym silfe aparte in the wildernes/ and gave hym silfe to 
 prayer. 
 
 And itt happened on a certayne daye/ that he taught/ and 
 there sate the pharises/ and doctours of lawe/ which were come 
 out off all the toimes of Galile / Jewry / and Jerusalem / and the 
 power off the lorde was to heale them. And beholde/ men 
 brougt a man lyinge in hys beed / which was taken with ,the 
 palsey / and they sought meanes to brynge hym in / and to laye 
 hym before hym. And when they coulde not fynde by what 
 waye they mvght brynge hvm in / be cause off the preace / they 
 went vp on thetoppe of the housse / and lett hym doune thorowe 
 the tylvnge / beed and all in the myddes before Jesus. When he 
 sawe their fayth he sayde vnto hym : man thy synnes are forgeven 
 • the. And the scribes/ and the pharises/ began to thynke saynge : 
 What felow is this: which speaketh blasphemy ? Who can for- 
 geve synnes/ butt God only ?
 
 C^c 6ogptU of ^. Itufee. €i). b). 
 
 When Jesus perceaved their though tes/ he answered andsayde 
 vnto them: Whatthinke ye in youre hertes? Whether is easyar 
 to saye/^ thy synnes are forgeven the /or to saye/ Rise and walke? 
 That ye maye knowe that thesonne off man hath power to forgeve 
 synnes on erth/ he sayde vnto the sicke of the palsey : I saye to 
 the/ aryse/ take vp thy beed/ and goo home to thy housse. And 
 immediatly he rose vp before them all/ and toke vp his beed 
 where on he laye/ and departed to his awne housse praysynge 
 god. And they were all amased/ and they lauded God/ and 
 were filled with feare/ sayinge : W^e have sene straunge thynges 
 to daye. 
 
 And after that he went forthe/ and sawe a publican/ named 
 Levi/ syttinge at the receyte off custome/ and sayde vnto hym : 
 folowe me. And he leeft all/ roose vppe/ and folowed hym. 
 And that same levi made him a greate feaste at home in his awne 
 housse. And there was a greate company of publicans/ and off 
 other that sate atmeate with hym. And the scribes and pharises 
 grudged agaynst his disciples/ sayinge : Why eate ye and drynke 
 ye/ with publicans/ and synners? Jesus answered and sayde 
 vntQ them : They that are whole/ nede not of thephisicion : but 
 they that are sicke. I cam not to call the rightewes to repentr 
 aunce : but the synners. 
 
 They sayde vnto hym : Why do the disciples ofF Jhon fast 
 often and praye : and the disciples of the pharises also : and 
 thyne eate and drynke ? To whome he sayde : Can ye make 
 the Children of the weddynge fast/ as longe as the bryde grome 
 is present with them ? The dayes will come / when the bryd 
 grome shalbe taken awaye from them, then shall they fast in 
 thoose dayes. 
 
 He spake vnto them in a similitude : No man puttheth a pece 
 of an newe garment/ into an olde vesture: for yf he do/ then 
 breaketh he the newe and the pece that was taken out of the 
 newe/ agreeth nott with the olde. Also no man poureth ne'we 
 wyne into olde vessels/ yf he do/ the newe wyne breaketh the 
 vessels/ and runneth out it silfe/ and the vessels perisshe: But 
 newe wyne must be poured into newe vessels/ and boothe are 
 preserved. Also no man that drynketh olde wyne/ strayght waye 
 can awaye with newe / for he sayeth : the olde is plesaunter. 
 
 Ci)c &}. Cijaptcr. 
 
 TTIT happened on an aftersaboth / they went thorowe the 
 -*^-*- cornefelde/ and his disciples plucked the eares of corne/ 
 and ate them/ and rubbed them in their hondes. Certayne of
 
 dTo. Hi). €l)t (Cto^pdl of ^. iluttf. 
 
 the pharises sayde vnto them : Why do ye that which is not 
 laufuU to be done on the saboth dayes ? Jesus answered them 
 and sayde : Have ye nott redde what David did/ when he hym- 
 siliie was anhung:red/ and they which were with hym : howe he 
 went into the housse off god/ and toke and ate the loves off 
 halowed breed/ and gave also to them which were with hym : 
 whych was not laufull to eate/ but for the prestes only. And he 
 sayd vnto tliem : The sonne of man is lorde even of the saboth 
 daye. 
 
 And it fortuned in a nother saboth also/ that he entred into 
 the sinagoge and taught. And there was a man/ whose right 
 honde was dryed vp. The scribes/ and the pharises watched 
 hym/ to se whether he wolde heale on the saboth daye or not/ 
 that they myght fynde an accusacion agaynst hym. Butt he 
 knewe their though tes/ and sayde to the man w-hich had the 
 widdred honde: Rysevp/ and stonde forthe in the middes. He 
 arose/ and stepped forthg. Then sayde Jesus vnto them : I will 
 axe you a question : Whether is it laufull on the saboth dayes 
 to do goode/ or to do evill ? to save hfe oder for to destroyehyt. 
 And he behekle them all in compasse/ and sayd vnto the man : 
 Stretclie forth thy honde. He did soo/ and his honde was 
 restored/ and made as whoole as the other. And they were 
 filled full of madenes/ and counselled won with another/ what 
 they myght do to Jesu. 
 
 Hit fortuned in thoose dayes/ he went out into a mountayne 
 for to praye/ and continued all nvght in prayer to god. And as 
 sone as it was daye/ he called his disciples/ and of them he 
 chose twelve/ which also he called his aposteles. Simon/ whom 
 also he named Peter: and Andrew his brother/ James and 
 John/ Philip and Bartlemeaw/ Mathew and Thomas/ James the 
 Sonne of Alpheus and Simon called Zelotes/ and Judas James 
 sonne/ and Judas Iscariot / which same was the traytour. 
 
 And he cam doune with them and stode in the playne felde 
 with the company of his disciples/ and a greate multitude of 
 people out off all parties off Jewry and Jerusalem / and from 
 the see cooste off Tire and Sidon/ which cam to heare hym/ and 
 to be healed of their diseases/ and they also that were vexed 
 with foule spretes/ and they were healed. And all the people 
 preased to touche hym : for there went vertue out off hym/ and 
 healed them all. 
 
 And he left vp his eyes apon his disciples/ and savde : 
 Blessed are ye povre : for youers is the kyngdom off God. Bles- 
 sed are ye that honger : for ye shalbe satisfied. Blessed are ve 
 that wepe : for ye shall laugh. Blessed are ye when pien hate
 
 C!)e ©oiSpeU of ^. Hufee. €i> bj. 
 
 you/ and thrust you out off their companye/ and rayle on yon/ 
 and abhorre youre name/ as an evill thynge/ for the sonne otF 
 niannes sake. Reioyse ye then/ and be gladde : for beholde 
 youre rewarde is greate in heven. After this manner their fathers 
 entreated the prophetes. 
 
 But wo be to you that are ryche : for ye have ther in youre 
 consolacion. Wo be to you that are full : for ye shall honger. 
 Wo be to you that nowe laugh : for ye shall wayle/ and wepe. 
 Wo be to you when all men prayse you : for so did their fathers 
 to the falce prophetes. 
 
 But I saye vnto you which heare : Love youre enemys. Do 
 goode to them whycli hate you. Blesse them that coursse you. 
 And pray for them / which wrongfully trouble you. And vnto hym 
 that smyteth the on the one cheke/ ofter also the other. And 
 hym that taketh awaye thy goune/ forbid nott to take thy coote 
 also. Geve to every man that axeth of the. And yf eny man 
 take awaye thy goodes/ axe them nott agayne. And as ye wold 
 that men shulde doo to you : soo do ye to them lyke wyse. 
 
 Yf ye love them which love you : what thanke are ye worthy 
 of? seinge that the very synners love their lovers. And yf ye 
 do for them which do for you : what thanke are ye worthy of? 
 For the very synners doo even the same. YfFye lende to them 
 off whome ye hoope to receave : what thanke shal ye have : for 
 the very synners/ lende to synners / to receave ag moche agayne. 
 Love ye youre enemys/ do goode/ and lende/ lokynge for 
 nothynge agayne: and your rewarde shalbe greate/ and ye 
 shalbe the chyldren off the hyest : for he is kynde vnto the vn- 
 kynde/ and to the evyll. 
 
 Be ye therfore mercifull/ as youre father ys mercifuU. Judge 
 nott and ye shall nott be Judged. Condemne nott : and ye 
 shall not be condemned. Forgeve/ and ye shalbe forgeven. 
 Gave/ and yt shalbe geven vnto you. good measure / pressed 
 doune/ shaken to gedder/ and runnynge over/ shall men geve 
 into youre besomes. For with what measure ye mete/ with the 
 same shall men mete to you agayne. 
 
 And he put forthe a similitude vnto them : Can the blynde 
 ledde the blynde? Do they nott both then fall into the dyche ? 
 The disciple is not above his master. Every man shalbe perfecte/ 
 even as hys master ys. Why seist thou a moote in thy brothers 
 eye/ and considerest not the beame that is in thyne awne eye? 
 Other howe cannest thou saye to thy brother : Brother lett me 
 pull out the moote that is in thyne eye : when thou perceavest 
 nott the beame that is in thyne awne eye? Ypocrite/ cast out
 
 JTo. liii). ' Ci)e (©osipcU of ^. Hufec. 
 
 the beame out off tUyne awne eye first/ and then shalt thou se 
 perfectly/ to pull out the moote out of thy brothers eye. 
 
 Hit is nott a goode tree that bryngeth forthe evyll frute : 
 Nether is that an evyll tree/ whych bryngeth forthe goode frute. 
 For every tree ys knowen by his frute. Nether off thornes gader 
 men fygges/ nor of busshes gadre they grapes. A goode man 
 off the goode treasure off hvs hert bryngeth forth that which ys 
 goode. And the evyll man of the evyll treasure off hys hert/ 
 bryngeth forthe that which ys evyll. For off the aboundaunce 
 off the hert/ the mought speaketh. 
 
 Why call ye me Master/ Master : and do not as I bid you ? 
 whosoever commeth to me/ and heareth my sayinges/ and doeth 
 the same/ I wvll shewe you to whome he ys lyke. He is lyke a 
 man w^hich bilt an housse : which digged depe/ and layde the 
 foundacion on arocke. When the waters arose/ the fludde bett 
 apon that housse/ and coulde nott move hyt. For it was ground- 
 ed apon a rocke. But he that heareth and doth not/ is lyke a 
 man/ that without foundacion bylt an house apon theerth/ 
 agaynst which/ the fludde bet : and it fell by and by. And the 
 fall of that housse was greate. 
 
 Cijf btj. Ci^aptcr. 
 
 "VjrrHEN he had ended all his sayinges in the audience of the 
 people/ he entred into Capernaum. And the servauntof 
 a certayne Centurion was sicke/ and redy to dye/ whom he 
 made moche of. And w'hen he herde of Jesu/ he sent vnto hym 
 the seniours of the iewes/ besechynge him that he wolde come and 
 save his servaunt. And they cam to Jesus and besought him 
 instantly/ sayinge : He is worthy that thou shuldest do this for 
 hym. For he loveth our nacion/ and hath bilt vs a sinagoge. 
 And Jesus went with them. 
 
 And when he was nott farre from the housse/ the Centurion 
 sent to hvm hys frendes/ sayinge vnto hym : Lorde trouble not 
 thy silfe/ for I am nott w^orthy that thou shuldest enter into my 
 housse. Wherfore I thought nott my silfe worthy to come vnto 
 the: but saye the worde and my servaunt shalbe whoole. For I 
 lyke wyse am a man vnder power/ and have vnder me soudiers/ 
 and I saye vnto won / goo : and he goeth. And to another / 
 come: and he cometh. And to my servaunt/ do this : and he 
 doeth it. When Jesus herde this he merveyled at him/ and 
 turned hvm about and sayd to the people that folowed hym : I 
 saye vnto you/ I have not founde soo greate fayth / noo nott in
 
 C!jc (J^o^pell of ^. Hufef. €ff. bij. 
 
 Israhel/ certaynly. And they that wer sent/ turned backe home 
 ag-ayne / and founde the servannt that was sicke whoole. 
 
 And it fortuned after that/ he went into a cite called Naym/ 
 and hys disciples went with him / and a greate nomber ofF people. 
 When he cam nye to the gate off the cite/ beholde/ there was a 
 deed man caried out/ which was the only sonne of his mother/ 
 and she was a widowe/ and moche people ofF the cite was with 
 her. And the lorde sawe her/ and had compassion on her/ and 
 sayde vnto her : wepe not. And went and touched the cofFyn/ 
 and they that bare hym stode still. And he sayde : Yonge man/ 
 I saye vnto the/ aryse. And the deed sate vp/ and began to 
 speake. And he delivered hym to his mother. And there cam 
 a feare on them all. And they glorified god sayinge : a greate 
 prophet ys rysen amonge vs/ and God hath visited hys people. 
 And thys rumor off hym went forthe throughout all Jewry/ and 
 thorowout all the regions whych lye rounde about. 
 
 And vnto Jhon shewed hys disciples off all these thynges. 
 And Jhon called vnto hym two off hys disciples/ and sent them 
 to Jesus sayinge : Arte thou he that shall come : or shall we 
 loke for another ? When the men wer come vnto hym / they 
 sayde : Jhon baptiste sent vs vnto the sayinge : Arte thou he 
 that shall come : or shall we wayte for another ? Att that same 
 time/ he cured many off their infirmittes/ and plages/ And off 
 evyll spretes/ and vnto many thatt were blynde/ he gave syghtt/ 
 And he answered/ and sayd vnto them: Goo youre wayes and 
 shewe Jhon/ what thinges ye have herde and sene : howe that 
 the blynde se/ the halt goo/ the lepers are clensed/ the deafe 
 heare / the deed aryse : To the povre is the gospell preached / 
 and happi is he that falleth not/ by the reason of me. 
 
 When the messengers of Jhon wer departed/ he began to 
 speake vnto the people of Jhon : What went ye out for to se in 
 to the desert? went ye to se a rede shaken with the wynde ? But 
 what went ye out for to se ? a man clothed in saufte rayment ? 
 Beholde they which are gorgeously apparelled/ and lyve deli- 
 catly/ are in kynges courtes. Butt what went ye forth to 
 se ? A prophet? Ye I saye to you/ and moare then a pro- 
 phet. This is he of whom hit is wrytten : Beholde I sende my 
 messenger before thy face/ to prepare thy waye before the. I 
 saye vnto you : A greater prophett then Jhon amonge wemens 
 children / is there none. Neverthelesse won that is lesse in the 
 kyngdom of God/ is greater then he. 
 
 And all the people that herde / and the publicans iustified 
 God / which wer baptised in the baptism of Jhon. But the
 
 dTo. lb. 5El)f (©o^pdl of ^. itiihc. 
 
 pharyses and scribes despised the counsejl off God/ agaynst 
 them selves/ and wer not baptised of hym. 
 
 And the lorde sayd : Where vnto shall I lyken the men of 
 tliis g;eneracion/ and whatt thynge are they lyke ? They are 
 Ivke vnto chyldren sittynge in the market place/ and cryinge 
 one to another/ and sayinge : We have pyped vnto you/ and ye 
 have nott daunsed : We have mourned to you/ and ye have not 
 wept. For Jhon baptist cam vnto you nether eatynge breed / 
 ner drynkynge wyne/ and ye saye : he hath the devyll. The 
 Sonne off man is come and eateth and drynketh / and ye saye : 
 beholde a man which is a glotton / and a drynker of wyne/ the 
 frende of publicans and sinners. And wisdom is iustified of all 
 her chyldren. 
 
 And one off the pharyses desired hym that he wolde eate 
 with hym. And he cam in to the pharises housse / and sate 
 doune to meate. And beliolde a woman in that cite/ which was 
 a synner/ as sone as she knewe that Jesus sate at meate in the 
 pliarises housse/ she brought an alablasterboxeof oyntment/ and 
 she stode at his fete behynde hym wepynge/ and began to wesshe 
 his fete/ with teares/ and did wipe them with the lieares off her 
 heed / and kyssed his fete/ and anoynted them with oyntment. 
 
 W^lien the pharisfe which bade hym to his housse/ sawe that/ 
 he spake with in hym sylfe : savinge : Yf this man wer a pro- 
 phet/ he wolde surely have knowen who and what maner wo- 
 man this is which toucheth him / for she is a synner. And 
 Jesus answered / and sayde vnto hym : Simon I have som- 
 what to say vnto the. And he sayd : Master saye on. There 
 was a certayne lender/ which had two detters/ the one ought 
 five hondred pence/ and the other fifty. W^hen they had no- 
 thinge to paye / he forgave them boothe. Which of them tell 
 me/ will love hym moost? Simon answered/ and sayde: I sup- 
 pose that he to whom he forgave moost. And he sayde vnto 
 him : Thou hast truely iudged. 
 
 And he turned to the v/oman/ and sayde vnto Simon : Seist 
 thou thys woman? I entred into thy housse/ and thou gavest 
 me noo water to my fete : butt she hath wesshte my fete with 
 teares/ and wiped them with the heeres of her heed. Thou 
 gavest me no kysse : but she / sence the tyme I cam in / hath 
 not ceased to kisse my fete. Myne heed with oyle thou didest 
 nott anoynte : and she hath annoy nted my fete with oyntment. 
 Wherfore I saye vnto the : many synnes are forgeven her / be- 
 cause slie loved moche. To whom lesse is forgeven / the same 
 doeth lesse love.
 
 Ci)c (Sosipfll of ^. %ivkt. CI), bit). 
 
 And he sayde vnto her thy synnes are forgeven the. And 
 they, that sate at meate wyth hyni/ began to saye with in them 
 selves : Who is this wliych tbrgeveth synnes also. And he sayde 
 to the woman : Thy fayth hath saved the/ Goo in peace. 
 
 €i)t bit). Cijaptrr. 
 
 \ ND it fortuned after that / he hym silfe went troughout 
 -^^ cities and tounes r preachynge / and shewinge the kyngdom 
 of God /■ and the twelve with hym. And also certayne wemen / 
 whych wer healed of vnclene spretes / and infirmities: Mary 
 called Magdalen / out of whom went seven devyls/ and Joanna the 
 wyfe of Cluisa/ Herodes stewarde / And Susanna/ And many 
 other: which ministred vnto hym of their substaunce. When 
 moch people wer gadred to gether/ and were come to him out 
 of the cities/ he spake by a similitude: A sower went out to 
 sowe his seede / and as he sowed / some fell by the waye syde / 
 and hit was troden vnder fete / and the foules of the ayre de- 
 voured it vp. And some fell on ston / and as sone as yt was 
 spronge vp / yt widdred awaye/ because yt lacked moystnes. 
 And some fell amonge thornes / and the thornes spronge vp with 
 it / and choked it. And some fell on goode grounde / and 
 spronge vp and bare frute/ an hondred foolde. And as he 
 sayde these thynges/ he cryed : He that hath eares to heare / 
 lett hym heare. 
 
 Hys disciples axed hym/ sayinge : what maner similitude this 
 shukie be. And he sayde : vnto you is it geven to knowe the 
 secretes of the kyngdom of god : butt to other in similitudes/ 
 that when they se / they shulde nott se : and when they heare 
 they shulde not vnderstonde. 
 
 The similitude is this. The seede ys the worde of God. 
 Thoose that are besyde the waye/ are they that heare/ and 
 afterwarde commeth the devyll/ and taketh awaye the worde 
 out of their hertes / lest they shulde beleve and be saved. They 
 on the stonnes/ are they which when they heare the worde 
 receave yt with ioye. And these have noo rotes/ which for a 
 whyle beleve/ and in tyme of temtacion goo awaye. That 
 which fell amonge thornes/ are they which heare/ and goo forth/ 
 and are choked with care and riches/ and voluptrous livynge / 
 and brynge forth noo frute. That in the good grounde/ ar they 
 which with a goode and pure hert/ heare the worde/ and kepe 
 it/ and brynge forth frute with pacience. 
 
 No man lyghteth a candell/ and coverit hyt vnder a vessell/
 
 nether putteth hit vnder the table/ but setteth it on a candel- 
 sticke / that they tliat enter in maye se lyght. No thiiige is in 
 secret/ that shall not come abroode : Nether eny thing-e hyd 
 tl)at shall not be knowen/ and come to light. Take hede ther- 
 fore how ye heare. For whosoever hath/ to him shalbe geven : 
 And whosoever hath not/ i'rom him shalbe taken/ even that 
 same which he siipposeth that he hath. 
 
 Then cam to hym hys mother and his brethren / and coulde 
 nott come at hym tor preace. And they tolde hym sayinge : 
 Thy mother and thy brethren / stonde wyth out/ and wolde se 
 ihe. He answered / and sayd vnto them : my mother and my 
 brethren are these/ which heare the worde of God / and do it. 
 
 Hit chaunsed on a certayne daye that he went into a shippe/ 
 and his disciples alsoo/ and he sayde vnto them: Lett vs goo 
 over vnto the other syde of the lake. And they launched 
 forthe. And as they sayled he fell a slepe/ and there arose a 
 storme of wynde in the lake/ and they wer fylled with water/ 
 and wer in ieopardy. And they went to hym and awoke hym/ 
 sayinge : Master/ Master/ we are loost. He arose and rebuked 
 the wynde/ and the tempest off water/ and they ceased/ and 
 it wexed calme. And he sayd vnto them : where is youre fayth ? 
 They feared and wondred/ sayinge one to another: who is this? 
 for he commaundetli windes and water/ and they obey him? 
 And they sayled vnto the region of the gaderens / which is over 
 agaynst galile. 
 
 As he went out oft' the shippe to londe/ there met hym a 
 certayne man out off' the cite/ whych had a devyll longe tyme/ 
 and ware noo cloothes / nether aboode in eny housse : but 
 amonge graves. When he sawe Jesus/ he cryed/ and fell doune 
 before hym / and with a loude voyce sayde : What have I to do 
 wyth the Jesus the sonne oft' the moost hyest ? I beseche the 
 torment me noot. For he commaunded the foule sprete to come 
 out of the man. For ofte tymes he caught hym/ and he was 
 bounde with chaynes/ and kept with fetters : and he brake the 
 bondes / and was caryed of the fende/ into wildernes. 
 
 Jesus axed hym sayinge : what is thy name ? And he sayde : 
 Legion, be cause many devyls wer entred into hvm. And they 
 besought hym / that he wolde nott comniaunde them to goo into 
 the depe. There was therby an heerde of many swyne/ feadynge 
 on an hill/ and they prayed hym/ that he wolde softVe them 
 to enter into them. And he soft'ered tiiem. Then went the 
 devyls out oft' the man/ and entred into the swyne: And the 
 heerd toke their course/ and ran heedlynge into the lake/ and
 
 €f)t 6ogpell of ^. Hufee. Ci). buj. 
 
 wer choked, when the herdmen sawe what had chaunsed/ they 
 fleed / and tolde it in the cite and in the villag'es. 
 
 And they cam out to se what was done. And cam to Jesus/ 
 and founde the man / out of whom the devyls wer departed / 
 sittynge att the fete of Jesus clothed/ and in hys right mynde/ 
 and they wer afrayde. They also which sawe it told them by 
 what meanes he that was possessed of the devyll/ was healed. 
 And all the whole multitude of the Gadarens/ besought hym / 
 that he wolde departe from them : for they wer taken with 
 great feare. And he gate hym into the shyppe / and returned 
 backe agayne. The man out oft" whom the devyls were de- 
 parted / besought hym / that he myght be with hym : But 
 Jesus sent hym awaye/ sayinge : Goo home agayne into thyne 
 aVv^ne housse/ and shewe what thynges God hath done to the. 
 And he went his waye / and preached thorowe out all the cite 
 what thynges Jesus had done vnto hym. 
 
 Hit fortuned that when Jesus was come agayne/ the people 
 receaved hym. For they all longed for hym. And beholde 
 there cam a man named Jairus (and he was a ruler off the 
 sinagoge) and he fell doune at Jesus fete/ and besought hym 
 that he wolde come into his housse/ ffor he had but a doughter 
 only / of twelve yere of age / and she laye a dyinge. As he 
 went the people thronge hym. 
 
 And a woman havynge an issue of bloud twelve yeres (whiche 
 had spent all her substaunce amonge phisicions / nether coulde 
 be holpen of eny) cam behinde hym / and touched the hem 
 of his garment/ and immediatly her issue off" bloud staunched. 
 And Jesus sayde/ Who is it that touched me? when every 
 man denyed / Peter and they that were with hym / sayde : Master 
 the people thrust the/ and vexe the: and thou sayest/ who 
 touched me? And Jesus sayd : Some boddy touched me. For 
 I perceave that vertue is gone out of me. When the woman 
 sawe that she was not hid from hym/ she cam trimblynge/ and 
 fell at his fete/ and tolde hym before all the people/ for what 
 cause she had touched hym / and howe she was healed imme- 
 diatly. And he sayde vnto her: Doughter be of goode com- 
 forte/ Thy fayth hath made the safe/ goo in peace. 
 
 Whyll he yett speake/ there cam won from the rulers off the 
 synagogis housse/ which sayde to hym; Tliy doughter is deed/ 
 disease not the master. When Jesus herde that/ He answered 
 to the maydens father sayinge : Feare nott/ beleve only/ and 
 she shalbe niade wlioole. And when he cam to the housse / he 
 suffred no man to goo in with hym/ save Peter/ James/ and
 
 dFo. Ibtj. Cfjc d^oipdl of ^. iLultc. 
 
 Jhon / and the father and the motlier of the mayden. Every body 
 weept and sorowed for her. And he sayde Wepe nott : for she 
 is nott deed butt slepeth. And they lewgh hym to scorne. For 
 they knew thatt she was deed. And he thrust them all out att 
 the dores/ and caught her by the honde / and cryed / sayinge : 
 Mayde aryse. And her sprete cam agayne / and she roose 
 strayght waye. And he comniaunded to geve her meate. And 
 the father and the mother of her were astonyed. But he warned 
 thatt they shulde tell noo man / whatt was done. 
 
 Cijc iy. Cijapttr. 
 
 ^HEN called he the .xij. to gether/ and gave them power/ and 
 -^ auctorite/ over all devyls. And that they myght heale 
 diseases. And he sent them to preache the kyngdom of god / 
 and to cure the sick. And he sayd to them : Take noo thinge 
 to sucker you by the waye: nether stafFe / norscripe/ nether 
 breed/ nether money/ nether have two cootes. And wat- 
 soever housse ye enter into there abyde / and thence departe. 
 And whosoever will not receave you/ when ye departe from that 
 citie/ shake of the very dust from youre fete/ for a testimony 
 agaynst them. They went forthe / and went thorowe the tonnes/ 
 preachy nge the gospell/ and healynge every wheare. 
 
 Herod the tetrarch herde off all thatt by hym was done/ and 
 douted because it was sayd of some / that Jhon was rysen agayne 
 from deeth. And off some that Helias had apered. And off 
 other that won off the olde prophettes was rysen agayne. 
 And Herod sayde : Jhon have y behedded : who is this of whom 
 I here suche thynges? And he desired to se hym. 
 
 And the Apostles retourned/ and tolde hym all that they had 
 done. And he toke them and went a syde into a solitary place / 
 neye to a citie called Bethsaida. The people knewe off it / and 
 folowed hym. And he receaved them / and spake vnto them of 
 the kyngdom off God. And healed them that had nede to be 
 healed. The daye began to weare a waye. Then cam the 
 twelve/ and sayde vnto hym: sende the people awaye/ that 
 they niay goo into the tonnes/ and villages round about/ and 
 lodge/ and get meate/ for we are here in a place of wildernes. 
 Then sayd he vnto them : Geve ye ihem meate. And they 
 sayde : We have no moo but five loves and two fisshes / except 
 we shulde goo and bye meate for all this people. And they 
 ■wer about a five thonsandde men. He sayde vnto his disciples: 
 Cause them to sit doune by i'yftie in a company. And they did
 
 €i)t <i5o^pell of ^. Ittifec. €t). iji". 
 
 soo / and made them all sit doune. He toke the five loves/' 
 and the two fisshes/ and loked vp to heven/ and blessed them / 
 and brake/ and gave to his disciples/ to sett before the people. 
 And they all ate/ and wer satisfied. And there was taken vp 
 off" thatt remayned to them/ twelve baskettes full off broken 
 meate. 
 
 Hit fortuned as he was alone prayinge/ hys disciples were with 
 hym / and he axed them sayinge Who saye the people that I am ? 
 They answered and sayd : Jhon baptist. Some say Helias. 
 And some saye/ won of the olde prophetesis risen agayne. He 
 sayde vnto them : Who saye ye that I am ? Peter answered 
 and sayde : thou arte the Christ off" God. He warned and 
 commaunded them/ that they shulde tell no man that thinge/ 
 sayinge : That the sonne off" man must sufFre many thynges/ and 
 be reproved of the seniours/ and of the hy prestes and scribes/ 
 and be slayne/ and the thirde daye rise agayne. 
 
 And he sayde to them all/ yf eny man will come after mer let 
 hym denye hym silfe/ and take his crosse on hym dayly/ and 
 folowe me. Whosoever will save his hfe/ shall lose it. And 
 whosoever shall lose his life/ for my sake/ the same shall save it. 
 For what shall itt avauntage a man/ to wyn the whole worlde/ 
 yff" he loose hym silfe ? or runne in domage oflf hym silfe ? For 
 whosoever is ashamed of me/ and off my sayinges : off" hym shall 
 the Sonne of man be ashamed/ when he commeth in his awne 
 maieste/ and in the maieste of his father/ and of the holy angels. 
 I tell you of a surety : Some there are of them thatt here stonde / 
 which shall not tast of deeth till they se the kyngdom of God. 
 
 And it folowed about an viij, dayes after thoose sayinges/ he 
 toke Peter/ James/ and Jhon/ and went vp into a mountayne 
 to praye. And as he prayed/ the fassion of his countenaunce 
 was changed/ and his garment was whyte/ and shoone. And 
 beholde/ two men talked with him/ and they were Moses and 
 Helias/ which apered gloriously/ and spake of his departinge/ 
 whych he shulde ende att Jerusalem. Peter and they that wer 
 with hym/ wer hevy a slepe. And when they woke/ they saw 
 his maiestie/ and two men stondinge with him. 
 
 And it chaunsed as they departed from hym / Peter sayde vnto 
 Jesus : Master/ it is goode beinge here for vs. Let vs make 
 thre tabernacles/ won for the/ and won for Moses/ and won for 
 Helias. And wist nott what he sayde. Whyll he thus spake 
 there cam a cloude and shadowed them and they feared when 
 they entred into the cloude. And there cam a voyce out of the 
 cloude sayinge : This is my deare sonne/ heare hym. And as 
 
 r
 
 dTo. ll)uj. €\)t tJSo^pfll of ^. ilufee. 
 
 sone as the voice was past/ Jesus was founde alone. And they 
 kept it cloosse/ and tolde noo man in thoose dayes eny of those 
 thynges/ whicli they had sene. 
 
 Hyt chaunsed on the nexte daye as they cam doune from the 
 hyll/ moche people cam and met hym. And beholde a man off 
 the company cryed out sayinge : Master I beseche the beholde 
 my Sonne/ for he is all that 1 have ; and se/ asprete taketh hym/ 
 and sodenly he cryeth/ and he teareth hym that he fometh 
 agayne/ and vneth departeth he from him/ when he hath rent 
 him: And I have besought thy disciples to cast hym out/ and 
 they coulde nott. Jesus answered/ and sayde : O generacion 
 with oute fayth/ and croked: howe longe shall I be with you? 
 And shall sufFre you ? Brynge thy sonne bidder. As he yette 
 was a commynge/ the fende rent hym/ and tare hym. Jesus 
 rebuked the vnclene sprete/ and healed the chylde/ and delivered 
 hym to hys father. And they wer all amased att the myghtv 
 power of God. 
 
 Why 11 they wondred every one att all thynges whych he did : 
 He sayde vnto hys disciples : Lett these sayinges synke doune 
 into youre eares. The tyme vvyll come/ when the sonne oft" man 
 shalbe delivered into the liondes off" men. Butt they wist nott 
 what that worde meant/ and yt was hvd from them thatt they 
 vnderstod hytt not. And they feared to axe hym off that 
 sayinge. 
 
 There arose a disputacion amonge them/ who shulde be the 
 greatest. When Jesus perceaved the thoughtes off" their hertes/ 
 he toke a chylde/ and sett hym hard by hym/ and sayde vnto 
 them : Whosoever receave thys chylde in my name, receaveth 
 me. And whosoever receaveth me/ receaveth hym that sent me. 
 For he that amongest you/ ys the least/ the same shalbe greate. 
 
 Jhon answered and sayde: Master we sawe won castynge out 
 devyls in thy name/ and we forbade hym/ be cause he foloweth 
 not with vs. And Jesus sayde vnto hym : forbid ye hym not. 
 For he that is nott agaynst you/ is with you. 
 
 And it folowed when the time was com that he shulde be 
 receaved vp that he determined hym silfe to goo to Jerusalem : 
 and sent messengers before hym. And they went/ and entred 
 into a citie of the Samaritans to make redy for hym. And they 
 wolde nott receave hym / because his face was as though he wolde 
 goo to Jerusalem. When hys disciples/ James/ and Jhon/ sawe 
 that/ they sayde: Lorde/ wilt thou that we commaunde/ that 
 fyre come doune from heven/ and consume them/ even as Helias 
 did ? Jesus turned about/ and rebuked them sayinge : ye wote
 
 Ci)c (iSoiSptll of ^. Uttfec. CI), v. 
 
 nott what maner sprete ye are off. The sonne of man ys not 
 come to destroye mennes hves/but to save them. And they 
 went to another toune. 
 
 Hit chaiinsed as they went on their iorney/ a certayne man 
 sayd vnto hym : I wyll tblowe tlie whither soever thou goo. 
 Jesus sayd vnto him : foxes have holes / and bryddes of the ayer 
 have nestes : but the sonne of man hath nott where on to laye 
 his heed. 
 
 And he sayde vnto a nother : folowe me. And the same 
 sayde : lorde suffre me fyrst to goo and burye my father. Jesus 
 sayd vnto hym : Lett the deed/ bury the deed : but goo thou 
 and preache the kyngdorne off God. 
 
 And another sayde : I wyll folowe the lorde : But lett me 
 fyrst goo bid them fare wele/ which are at home at my housse. 
 Jesus sayd vnto him : No man that putteth hys honde to the 
 plowe/ and loketh backe/ is apte to the kyngdom of god. 
 
 Ci)£ V. CJjaptcr. 
 
 A FTER that/ the lorde apoynted other seventie also/ and sent 
 "^ them/ two and two/ before his face/ into every citie/ and 
 place/ whither he him silfe wolde come. And sayde vnto them : 
 the harvest is greate : but the laborers are feawe. Praye ther- 
 fore the lorde of the harvest/ to send forth hys laborers into hys 
 hervest. Goo youre wayes. Beholde I sende you forthe as 
 lambes amonge wolves. Beare noo wallet nether scryppe/ nor 
 shues/and salute noo man by the waye. In whatsoever housse 
 ye enter in/ fyrst saye : Peace be to this housse : And yf tlie 
 sonne of peace be theare/ youre peace shall rest apon hym/ yft' 
 nott/ yt shall returne to you agayne. And in the same housse 
 tary still eatynge and drynkynge/ suche as they have. For the 
 laborer is worthy off hys rewarde. 
 
 Go not from housse to housse : and in to whatsoever citie ye 
 enter/ yf they receave you / eate whatsoever is set before you/ 
 and heale the sicke that are theare / and saye vnto them : the 
 kyngdom of god is come neye apon you. But into whatsoever 
 citie ye shall enter/ yf they receave you not/ goo youre wayes 
 out into the stretes of the same/ and saye : even the very dust/ 
 which cleaveth on vs of youre citie/ we wype of agaynst you ; 
 Nott with stondynge/ marke this/ that the kyngdom of God 
 was come neye apon you. Ye I saye vnto you : that it shalbe 
 easier in that daye/ for Sodom then for that citie. 
 
 Wo be to the Choroziu ; wo be to the bethsaida. For if the 
 
 t 2
 
 dTo. liy. Cije (SojgptU of ^. ULufet. 
 
 miracles had bene done in Tyre and Sidon/ which have bene 
 (hjne in you / they had a greate whyle agone repented / sittyng 
 in heere and asshes. Neverthelesse it shalbe be easier for Tyre 
 and Sidon/ at the iudgmeiit/ then for you. And thou Caper- 
 naum which art exalted to heven/ shalt be thrust doune to hell, 
 whosoever heareth you / heareth me : And whosoever despiseth 
 you/ despiseth me. And he that despiseth me/ despiseth hym 
 that sent me. 
 
 The seventie returned agayne with ioye sayinge / Lorde even 
 the very devyls are subdued to vs thorowe thy name. And he 
 sayde vnto them: I sawe sathan/ as it had bene lightenyng/ 
 faule doune from heven. Beholde I geve vnto you power to 
 treade on serpentes/ and scorpions/ and apon all maner power of 
 the enemy/ and nothynge shall hurte you. Neverthelesse in 
 thys reioyse nott/ that the spretes are vnder youre power : Butt 
 reioyse / be cause youre names are written in heven. 
 
 That same time reioysed Jesus in the sprete / and sayde : I 
 prayse the father lorde of heven and erth/ because thou hast hyd 
 these thynges from the wyse and prudent/ and hast opened them 
 to the folisshe. Even soo father for soo pleased it the/ All 
 thynges are geven me off my father. And noo man knoweth 
 who the Sonne is/ butt the father: nether who the father is/ 
 save the sonne / and he to whom the sonne wyll shewe hym. 
 
 And he turned to his disciples / and sayde secretly / Happy 
 are the eyes/ which se that ye se. For I tell you that many 
 prophetes and kynges have desired to se thoose thynges which 
 ye se/ and have nott sene them : And to heare those thynges 
 whych ye heare / and have nott herde them : 
 
 And marke/ A Certayne Lawere stode vp/ and tempted hym 
 sayinge: Master what shall I do/ to inheret eternall lyfe? He 
 sayd vnto him : What ys written in the lawe ? Howe redest 
 thou ? And he answered and sayde : Thou shalt love thy lorde 
 god/ wyth all thy hert/ and wyth all thy soule/ and with all 
 thy strengthe/ and with all thy mynde : and thy neghbour as 
 thy sylfe. And he sayde vnto hym : Thou hast answered right. 
 This do and thou shalt live. He willynge to iustifie hym silfe / 
 sayde vnto Jesus : Who ys then my neghbour ? 
 
 Jesus answered and sayde : A certayne man descended from 
 Jerusalem into Jericho/ And fell into the hondes off theves/ 
 whych robbed hym off his rayment and wonded hym/ and de- 
 parted levynge hym halfe deed. And yt chaunsed that there cam 
 a certayne preste that same waye/ and sawe hym / and passed by. 
 And lyke wyse a levite/ when he was come neye to the place/
 
 CI)e ^o^pcU of ^. Hufee. €if. vj. 
 
 went and loked on hym / and passed by. Then a certayne Sa- 
 maritane/ as he iornyed/ cam neye vnto hym / and beheldehym/ 
 and had compassion on hym/ and cam to hym / and bounde vppe 
 hys wondes/ and poured in wyne/ and oyle/ and layed him 
 on his beaste/ and jjrought hym to a commen hostry/ and drest 
 him. And on the morowe when he departed/ he toke out two 
 pence/ and gave them to the host and said vnto him. Take care 
 of him/ and whatsoever thou spendest above this/ when I come 
 agayne I will recompence the. Which nowe off these thre / 
 thynkest thou was neghbour vnto him that fell into the theves 
 hondes? And he answered: he that shewed mercy on hym. 
 Then sayd Jesus vnto hym. Goo and do thou lyke wyse. 
 
 Hyt fortuned as he went/ that he entred into a certayne toune. 
 And a certayne woman named Martha/ receaved hym into her 
 housse. And this woman had a sister called Mari/ which sate 
 at Jesus fete/ and herde Jesus preachynge : Martha was combred 
 about moche servynge / and stode and sayde : Master / doest thou 
 not care/ that my sister hath leeft me to minister alone ? Bid 
 her therfore/ that she helpe me. And Jesus answered/ and 
 sayde vnto her: Martha/ Martha/ thou arte busied/ and 
 troublest thy silfe/ about many thynges : verely one ys nedfull/ 
 Mary hath chosen her a good parte/ which shall not be taken 
 awaye from her. 
 
 4 ND it fortuned as he was prayinge in a certayne place : when 
 "^^ he ceased/ won of his disciples sayd vnto him : Master 
 teache vs to praye/ As Jhon taught his disciples. And he sayd 
 vnto them: M^hen ye praye/ saye: Oure father which arte in 
 heven / halowed be thy name. Lett thy kyngdome come. Thy 
 will/ be fulfillet/ even in erth as it is in heven. Oure dayly 
 breed geve vs this daye. And forgeve vs oure synnes : For even 
 we forgeve every man that traspaseth vs / and ledde vs not into 
 temptacion/ Butt deliver vs from evyll Amen. 
 
 And he sayde vnto them : which of you shall have a frende 
 and shall goo to hym att niydnyght/ and saye vnto hym : frende 
 lende me foure loves for a frende of myne is come out off the 
 waye to me / and I have nothynge to sett before him / And he 
 with in shall andswer and saye : Trouble me nott / nowe is the 
 dore shett/ and my servaunttes are with me in the chamber/ I 
 cannot ryse and geve them to the. I saye vnto you : though he 
 woll not aryse and geve hym / be cause he is his frende : Yet
 
 dTo. ly. €\)t (iSogpell of ^. ilufec. 
 
 becciuse of liys iiiipovtuiiite he woll ryse and geve hym as many 
 as he nedeth. 
 
 And I saye vnto you : axe/ and yt shalbe geven you. Seke/ 
 and ye shall fynde. knocke / and it shalbe opened vnto you. 
 For every one that axeth / receaveth : and he that seketh / fynd- 
 eth : and to him that knocketh shall it be openned. Yf the 
 Sonne axe breed oft' eny oft' you which ys hys father : wyll he 
 profiler hym a stone ? Or yfi he axe fisshe/ wyll he geve hym a 
 serpent : Or yf he axe an eg^e : wyll he proffer him a scorpion ? 
 Yf ye then which are evyll / knowe howe to g'eve good giftes 
 vnto youre chyldren ? Howe moche more shall youre father celes- 
 tiall/ geve a good sprete to them/ that desire it of hym. 
 
 And he was a castynge out a devyll/ whyche was dom. And 
 it folowed when the devyll was gone out/ the dom spake/ and 
 the people vvondred. Some oft' them sayde : he casteth out 
 devyls by the power of Belzebub/ the chefe of the devyls. And 
 other tempted hym sekynge of hym a signe from heven. He 
 knewe their though tes and sayde vnto them ; Every kyngdom/ 
 at debate with in it silfe shalbe desolate : and won hoiisse shall 
 fall apon another. Soo if Satan be at variaunce with in hym 
 silve : howe shall his kyngdom endure ? Be cause ye say that I 
 cast out devyls by the power oft" Belzebub ? Yf I by the power 
 of Belzebub caste oute devyles : by whose power/ do youre 
 chyldren cast them out ? Therfore shall they be youre iudges. 
 Butt if I with the finger off God cast out devyls/ noo doute/ the 
 kyngdom of God is come apon you. 
 
 When a stronge man armed watcheth his housse : That he 
 possesseth/ is in peace. But when a stronger then he cometh 
 apon hym / and overcometh hym : he taketh from him / his harnes / 
 wherin he trusted/ and devideth his gooddes. He that is not with 
 me is agaynst me. And he that gadereth nott with me scatterch. 
 
 When the vnclene sprete is gone out of a man / he walketh 
 through waterlesse places sekynge reest. And when he fyndeth 
 none/ he sayeth : I will returne agayne vnto my housse whence 
 I cam out. And when he commeth/ he fyndeth it swept and 
 garnisshed. Then goeth he and taketh seven other spretes with 
 hym worsse then hym silfe/ and they enter in/ and dwell there. 
 And the ende oft' that man/ is worsse then the begynnynge. 
 
 Hit fortuned as he thus spake/ a certayne woman of the com- 
 pany lyfte vp her voyce / and sayde vnto hym : Happy is the 
 wombe that bare the and the pappes/ which gave the sucke. 
 Butt he sayde : Happy are they that heare the worde off God/ 
 and kepe it.
 
 Cf)f <©0£ipcU of ^. Hufee. Cf). vj. 
 
 When the people wer g-adered thicke to geder : He began to 
 saye : This is an evyll nacion. They sake a signe/ and there 
 shall noo signe be geven them/ bnt the signe off Jonas tlie pro- 
 phet. For as Jonas was a signe to the Ninivites/ so shall the 
 Sonne off man be to this nacion. The quene off the southe shall 
 ryse at the iudgement/ with the men of this generacion / and 
 condempne them : for she cam from the ende of the worlde / to 
 heart the wisdom of Solomon : and beliolde a greater then Solo- 
 mon B here. The men off Ninivite shall ryse at the iudgement/ 
 with this generacion/ and shall condempne them : for they 
 repented at the preachynge of Jonas: and beholde/ a greater 
 then Jonas is here. 
 
 Noo man ligliteth a candell/ and putteth it in a preve place/ 
 nether vnder a busshel : Butt on a candelsticke/ that they that 
 come in/ maye se light. The light off thy body is thyne eye. 
 Therfore/ when thyne eye is single: then is all thy boddy full 
 off light. Butt if thyne eye be evyll : then shall all thy body 
 be full cf darknes ? Take hede therfore thatt the light whiche 
 is in the/ be nott darknes. For if all thy body shalbe light/ 
 havynge noo parte darke : then shall all be full off light/ even 
 as when a candell doeth light the with his brightnes. 
 
 And as he spake/ a certayne pharise besought hym to dyne 
 with hym : and Jesus went in/ and sate doune to meate. When 
 tha pharise sawe that he marveylled that he had nott wessehed 
 lefore dynner. And the lorde sayde to hym: Nowe do ye/ O 
 pharises/ make clene the out syde of thecuppe/ and of the plat- 
 ter : but youre inwarde parties are full of raveninge and wicked- 
 nes. Ye foles did not he that made that which is with out : 
 make that which is within alsoo ? Neverthelesse ye geve of that 
 that ye have/ and beholde all is clene to you. 
 
 But wo be to you pharises/ for ye tythe the mynt/ and rewe/ 
 and all manner erbes/ and passe over iudgment/ and the love of 
 God. These ought ye to have done/ and nott to have left the 
 other ondone. 
 
 Wo be to you pharises : for ye love the vppormost seates in 
 the sinagoges/ and gretynges in the markettes. 
 
 Wo be to you scribes and pharises ypocrites/ for ye are as 
 graves which apere not/ and men that walke over them /are nott 
 ware of them. 
 
 Then answered one of the lawears/ and sayd vntohym : Mas- 
 ter/ thus sayinge/ thou puttest vs to rebuke also. Then he sayde : 
 Wo be to you also ye lawears : for ye lade men with burthens 
 greveous to be borne/ and ye youreselves touche nott the packes 
 with one of youre fingers.
 
 iTo. Ivj. ®i)e (So^pcll of ^. ICufei. 
 
 Wo be to you that bilde the sepulcres off the prophetes : for 
 yoiire fathers killed them : Truely yebeare witnes/ that ye alowe 
 the dedes of youre fathers : for they killed them/ and ye bilde 
 their sepulcres. 
 
 Therfore sayde the wisdom off God : I will send them pro- 
 phetes and Apostles/ and off them they shall slee and persecute. 
 That the bloud off all the prophettes/ which was sheed from the 
 begynnynge off the worlde / maye be requyred off this generacion / 
 from the bloud of Abel vnto the bloud off Zacary/ whiche 
 perisshed bitwene the aulter and the temple. Verely I saya vnto 
 you ; it shalbe requyred of this nacion. 
 
 Wo be to you lawears : for ye have taken awaye the kaye of 
 knowledge/ ye entred not in youreselves/ and them thaJ came 
 in ye forbade. 
 
 When he thus spake vnto them/ the lawears/ and the pliarises/ 
 began to wexe busy about liym and to stoop his mougth with 
 many questions/ Layinge wayte for hym/ and seckynge to catche 
 some thyng of his mought/ wherby they myght accuse hym. 
 
 Ci)c vt|. Cljaptcr. 
 
 A S there gadered to gedther an innumerable multitude off 
 -^^ people (in so moche that they trood won another) he began 
 to saye vnto his disciples ; Fyrst of all beware of the leven off t'ae 
 pharises/ which is ypocrysy. For there is nothynge covered' 
 that shall not be vncovered : nether hid/ that shall not be knowen 
 Wherfore whatsoever ye have spoken in darknes : that same 
 shalbe hearde in light. And that which ye have spoken in the 
 eare/ even in secret places/ shalbe preached even on the toppe 
 of the housses. 
 
 I saye vnto you my frendes : feare ye not them that kyll the 
 body/ and after' that have nothynge that he can moare do. I 
 will shewe you / whom ye shall feare. Feare hym which after 
 he hath kylled/ hath power to cast in to hell. Ye I saye vnto 
 you / hym feare. Are nott five sparowes bought for two far- 
 thynges ? and none off them is forgotten of God. Ye the very 
 heers of your heed are nonibred. Feare nott therfore : Ye are 
 moare off value then many sparowes. 
 
 I saye vnto you : Whosoever confesseth me before men / even 
 hym shall the sonne off man confesse also before the angels of 
 God. And he that denyeth me before men : shalbe denyed 
 before the angels off God. And whosoever speaketh a worde 
 agaynste the sonne of man itt shalbe forgeven hym. Butt vnto 
 hym thatt blasphemeth the holy goost/ it shall not be forgeven.
 
 Ci)t (©o^pell of ^. Hufee. €\). yi\. 
 
 When they brynge you into their sinagoges / and vnto their 
 rulers/ and officiers/ take noo thought how or what thynge ye 
 shall answere / or what ye shall speake. For the holy goost 
 shall teache you in the same houre / what ye ought to saye. 
 
 Won off the company sayde vnto hym: Master/ bid my 
 brother devide the enherytaunce with me. And he sayde vnto 
 hym: Man/ who made me a iudge/ or a devider over you? 
 And he sayde vnto them : take hede/ and beware of coveteous- 
 ness. For no mannes life stondeth in the haboundaunce of the 
 thynges which he possesseth And he put forth a similitude vnto 
 them sayinge : 
 
 The londes of a certayne man brought forth frutes plen- 
 teously / and he thought in hym silfe sayinge: whatt shall I do/ 
 because I have noo roume where to bestowe my frutes ? And 
 he sayde : This will I do. I will destroye my barnes/ and bilde 
 greater / and ther in will I gadder all my fruetes / and all my 
 goodes : and I will saye to my soule : Soule thou hast moche 
 goodes layde vp in stoore for many yeares / take thyne ease : 
 eate/ drynke and be mery. But God sayde vnto hym: Thou 
 fole / this nyght will they fetche awaye thy soule agayne from 
 the. Then whose shall thoose thynges be which thou hast 
 provided ? So is itt with hym thatt gaddreth ryches / and is 
 not ryche in God. 
 
 And he spake vnto his disciples : Therfore I saye vnto you : 
 Take no tought for youre lyfe / what ye shall eate / Nether for 
 yourebody/ what ye shall putt on. The lyfe is moore then 
 meate / and the body is moore then rayment. Marcke wele the 
 ravens / for they nether sowe / nor repe/ which nether have stoore 
 housse ner barne/ and yet God fedeth them. Howe moche are 
 ye better then the foules. 
 
 Which of you with takynge tought can adde to his stature 
 won cubytt ? Yf ye then be nott able to do that thynge which 
 is least : why take ye thought for the remnaunt ? Consydere 
 the lylies howe they growe : They laboure nott : They spyn not : 
 and I saye vnto you / Solomon in all his royalte was nott clothed 
 lyke vnto one of these. 
 
 Yf God then soo clothe the grasse Avhich is to daye in the 
 feldes/ and to morowe shalbe cast into the fornace : howe moche 
 moore wyll he clothe you / o ye endued with litell faith ? And 
 axe nott what ye shall eate / or what ye shall drynke / nether 
 clyme ye vp an hye / for all suche thynges the hethen people of 
 the worlde seke for. Youre father knoweth that ye have nede oft' 
 suche thynges. Wherfore seke ye after the kyngdome off" heven / 
 and all these thynges shalbe ministred vnto you.
 
 dTol. lyi). m)t (J^ogptll of ^. Hufef. 
 
 Feare not litell floocke / for it is youre fathers pleasure / to 
 geve you a kyngfJom. Sell that ye have/ and geve almes. And 
 make you bagges / which wexe noot olde / and treasure that 
 fayleth nott in heven/ where noo thefe commeth / nether moth 
 corruptelh. For where youre treasure ys/ There will youre 
 hertes be also. 
 
 Lett youre loynes be gerdde about/ and youre lightes bren- 
 nynge/ and ye youre selves/ lyke vnto men / that watche for 
 their master when he woll returne from a weddynge : that as 
 sone tis he commeth and knocketh / they maye open vnto hym. 
 Happy are thoose servauntes/ which their lorde / when he 
 commeth/ shall fynde wakynge/ verely I saye vnto you/ he 
 will gerdde hym silfe about/ and make them sitt douue to meate/ 
 and walke by them/ and minister vnto them. And yf he come 
 in tlie seconde watche / ye yf he come in the thyrd watche / and 
 shall fynde them soo / happy are thoose servauntes. 
 
 This shall ye vnderstonde / that yfF the good man of the 
 housse / had knowen what houre the thefe wolde have commen / 
 he wolde suerly have watched : and nothave suffered his housse 
 to have bene broken vppe. Be ye prepared therfore for the 
 Sonne of man will come att an houre when ye thynke/ not. 
 
 Then Peter sayde vnto him : Master tellest thou this similitude 
 vnto vs / or to all men ? And the lorde saide : who is a faithfuU 
 stewarde/ and a discrete/ whom liis lorde shall make ruler over 
 his housholde/ to geve them their dueti of meate/ at due season. 
 Happy is that servaunt / whom his master when he cometh shall 
 finde soo doinge. Of a trueth I saye vnto you: that he will 
 make him rueler over all that he hathe. But and if the evyll 
 servaunt shall saye in his hert : My master wyll differre his 
 commynge / and shall begyn to smyte the servauntes / and 
 maydens/ and to eate and drynke/ and to be dronken : the lorde 
 off that servaunt wyll come in a daye / when he thynketh nott / 
 and att an houre when he is not ware/ and wyll devyde hym/ 
 and will geve him his rewarde / with the onbelevers. 
 
 The servaunt that knewe his masters wyll/ and prepared nott 
 him silfe/ netlier did accordynge to his will/ shalbe beten with 
 many strypes. Butt he that knewe nott/ and hath committed 
 thynges worthy of strypes/ shalbe beaten with feawe strypes. 
 For vnto whom moche ys geven : oft' him shalbe moche re- 
 quyred. And to whom/ men moche commytt/ the moare of 
 hym will they axe. 
 
 I cam to sende fyre on erth : and what ys my desyre but that 
 yt were all redy kyndled ? Nott with stondinge I muste be 
 baptised with a baptism. And how am 1 paynedtill it be ended?
 
 Suppose ye that I am come to sende peace on ertli ? I tell you/ 
 naye : but rather debate. For hence forthe there shalbe five in 
 won housse devided/ thre agaynst two/ and two agaynst thre. 
 The lather shalbe devided agaynst the sonne/ and the sonne 
 agaynst the father. The mother agaynst the doughter/ and the 
 doughter agaynst the mother. The motherelawe agaynst the 
 doughterelawe/ and the doughterelawe agaynst the mothere- 
 lawe. 
 
 Then sayde he to the people : when ye se a cloude ryse out off 
 the west strayght waye ye saye : we shall have ashewer/ and soo 
 it is. And when ye se the south wynde blow/ ye saye: we 
 shall have heet/ and it commeth to passe. Ypocrites/ ye can 
 skyll of the fassion of the erth/ and of the skye : but what is the 
 cause/ that ye cannot skyll of this tyme ? Ye and why iudge 
 ye nott off youre selves / that which is rightewes. 
 
 Whill thou goest with thyne adversary to the rueler : as thou 
 arte in the waye/ geve diligence that thou mayst be delivered 
 from hym/ least he brynge the to the iudge/ and the iudge deli- 
 ver the to the ioylar / and the ioylar cast the in to preson. I 
 tell the thou departest not thence / tyll thou have made goode 
 the vtmose farthynge. 
 
 €l)t yii). Cijaptcv. 
 
 T^HERE were present at the same season/ that shewed liym 
 of the gahleans/ whose bloude Pilate mengled with their 
 awne sacrifice. And Jesus answered/ and sayde vnto them: 
 Suppose ye that these galileans/ were greater synners then all 
 other galileans be cause they suffred suche piinysshment ? I 
 tell you naye : but except ye repent / ye shall all in lyke wyse 
 perysshe. Or thynke ye that those xviij. apon whom the toure 
 in siloe fell and slewe them/ were synners above all men that 
 dwell in Jherusalem ? I telle you naye : Butt excepte ye repent/ 
 ye all shall lyke wyse perisshe. 
 
 He put forthe this similitude/ A certayne man had a fygge 
 tree in his vyneyarde/ and he cam and sought frute thereon/ 
 and founde none. Then sayde he to the dresser of his vyne- 
 yarde : Beholde / this thre yeare have I come and sought frute in 
 this fygge tree/ and fynde none/ cut it doune/ why cumbreth hit 
 the grounde ? And he answered and sayde vnto him : lorde lett 
 it alone this yeare also / till I digge rounde aboute it / and donge 
 it/ to se whether it will beare frute. yf not/ then after that/ 
 cut hym doune.
 
 dTo. lyii). €f)t ©ojipcn of ^. ICufe«. 
 
 He taught in won of tlieir sinagogges on the saboth dayes / 
 And beholde there was a woman which had a sprete off infirmi- 
 tie .xviij. yeares : and was bowed to gether/ and coulde nott 
 well lifte vp her silfe. When Jesus sawe her/ he called her to 
 hym / and sayde to her : woman thou arte dehvered from thy 
 disease. And he layde his hondes on her/ and immediatly she 
 was made strayght/ and glorified God. The ruler off the sina- 
 goge answered with indignacion (be cause that Jesus had healed 
 on the saboth daye) And sayde vnto the people : There are sixe 
 dayes in the weke/ in which men ought to worke/ in them come 
 and be healed/ and nott on the saboth daye. 
 
 Then answered hym the lorde and sayd : Ypocrite/ doth not 
 cache one of you on the saboth daye. loose his oxe/ or his asse/ 
 from the stall/ and leade hym to the water ? And shulde not 
 this doughter of Abrtiham/ be loosed from this bonde on the 
 saboth daye/ whom Sathan hath bounde loo/ xviij. yeares? 
 And when he thus sayde/ all his adversaris were ashamed/ and 
 all the people reioysed on all the excellent dedes / that were 
 done by him. 
 
 Then sayde he : What is the kyngdom of God like ? or where 
 to shall I compare it? It is lyke a grayne of mustard seede/ 
 which a man toke and sowed in his garden : and it grewe / and 
 wexed a greate tree / and the foules off the ayer bilt in the 
 braunches of it. 
 
 And agayne he sayde : where vnto shall I lyken the kyngdom 
 of God? it is lyke leven/ which a woman toke/ and hidde in thre 
 busshels of floure/ till all was thorow levended. And he went 
 thorowe cities and tonnes teachynge/ and toke his iorney to- 
 wardes Jerusalem. 
 
 Then sayde won vnto hym : Lorde/ are there feawe that shalbe 
 saved ? And he sayde vnto them / stryve with youreselves to 
 enter in at the strayte gate : For many I saye vnto you / will 
 seke to enter in/ and shall nott be able. When the good man 
 of the housse is risen vp/ and hathe shett fast the dore/ and ye 
 begyn to stonde with out/ and to knocke at the dore saynge : 
 Lorde / lorde / open vnto vs : and he shall answer and saye vnto 
 you : I knowe nott whence ye are. Then shall ye begyn to saye. 
 We have eaten/ and dronken in thy presence/ and thou hast 
 taught in oure stretes. And he shall saye : I tell you / I wott 
 nott whence ye are : departe from me all ye workers otf iniquytie. 
 There shalbe wepynge / and gnasshynge of teth : v,'hen ye shall 
 se Abraham/ and Ysaac/ and Jacob/ and all the prophetes in 
 the kyngdom of God / and youre selves thrust oute a dores. And
 
 m)t d^o^pclt of ^. Ittifee. CI), yiii). 
 
 they shall come from the eest/ and from the weest / and from 
 the northe/ and from the southe/ and shall reest in the kyngdom 
 of god. And beholde /■ there are last/ which shalbe fyrst : And 
 there are fyrst which shalbe last. 
 
 The same daye there cam certaine of the pharises/ and sayde 
 vnto hym : Gett the out of the waye / and departe hence : for 
 Herode will kyll the. And he sayd vnto them : Goo ye and tell 
 that foxer beholde I cast oute devils/ and heale the people to 
 daye and to morowe/ and the thyrd daye I make an ende. 
 Neverthelesse/ I muste walke to daye and to morowe/ and the 
 daye fblowinge : For it cannott be / that a prophet perisshe eny 
 other where/ save att Jerusalem. 
 
 O Jerusalem/ Jerusalem/ which killest prophetes / and stonest 
 them that are sent to the : howe often wolde I have gadered thy 
 children to gedder / as the hen her nest vnder her wynges / and 
 thou woldesf nott. Beholde youre habitacion shalbe left vnto 
 you desolate. For I tell you/ ye shall not se me vntill the time 
 come that ye shall saye/ blessed ys he thatcommeth in the name 
 otf the lorde. 
 
 A' 
 
 W^t yiii). Cljaptcr. 
 
 ND it chaunsed that he went into the housse of won off the 
 chefe pharises to eate breed / on a saboth daye : and they 
 watched hym. And beholde there was a man before hym/ 
 which had the dropsy. And Jesus answered and spake vnto the 
 lawears and pharises/ sayinge : is hit laufuU to heale on the 
 saboth daye ? And they lielde their peace. He toke the man 
 and healed him/ and lett hym goo. And answered them say- 
 inge: whiche of you shall have an asse/ or an oxe/ fallen into a 
 pitt/ and will nott straight waye pull him out on the saboth 
 daye ? And they coulde not answer hym agayne to that. 
 
 He putt forthe a similitude to the gestes/ when he marked 
 howe they preased to the hyest roumes/ and sayd vnto them : 
 When thou arte bidden to a weddynge of eny man/ sitt nott 
 doune in the hyest roume/ lest a more honorable man then thou 
 be bidden of hym/ and he that badde both hym and the/ come 
 and saye to the : geve this man roume. And thou then begyn 
 with shame to take the lowest roume. But rather when thou 
 arte bidden/ goo and sit in the lowest roume/ that when he that 
 bade the commeth/ he maye saye vnto the: frende sitt vp 
 hyer. Then shalt thou have preyase in the presence of them 
 that sitt at meate with the. For whosoever exalteth hym silfe/
 
 dFo. lyi\i. €\)t (©o^pcll of ^. lluke. 
 
 shalbe brought lowe : And he that humbleth him silfe shalbe 
 exalted. 
 
 Then sayde he also to him that bade him to diner : When 
 thou makest a diner/ or a supper : call not thy frendes/ nor thy 
 brethren/ nether thy kinsmen / nor yet riche neghbours: lest they 
 bidde the agyne/ and make the recompence. Butt when thou 
 makest a feast/ call the povre / the maynied/ the lame/ and the 
 blindc / and thou shalt be happy : For they cannot recompence 
 the. Butt thou shalt be recompensed at the resurreccion of the 
 iuste men. 
 
 When won of them that sate at meate also herde that/ he 
 sayde vnto hym : happy is he that eateth breed in the kyng'dome 
 of god. Then sayd he to hym : A certayne man ordened a 
 greate supper/ and bade many/ and sent his servaunt att supper 
 time/ to saye to them that were bidden/ come : for all thynges 
 are redy. And they all atonce began to make excuse. The 
 fyrst sayd vnto hym : I have bought a ferme/ and I must nedes 
 goo and se it/ 1 praye the have me excused. And another 
 sayd : I have bought fyve yooke of oxen / and I must goo to 
 prove them / I praye the have me excused. The thyrde sayd : 
 I have maried a wyfe/ and therfore 1 cannot come. And the 
 servaunt went agayne/ and brought his master worde there of. 
 
 Then was the good man of the housse displeased / and sayd 
 to his servaunt : Goo out quickly into the stretes and quarters 
 of the citie/ and brynge in bidder the povre/ and the maymed/ 
 and the halt/ and the blinde. And the servaunt sayd : lorde it 
 is done as thou commmaundest/ and yet there is roume. And 
 the lorde sayd to the servaunt : Go out into the hie wayes and 
 hedges/ and compell them to come in/ that my housse maye be 
 filled. For I saye vnto you/ that none of those men which were 
 bidden/ shall tast of my supper. 
 
 There went a greate company with him/ and he turned and 
 saide vnto them : Yf a man come to me / and hate not his father 
 and mother/ and wyfe/ and children/ and brethren/ and sisters/ 
 more over and hys awne life/ he cannot be my disciple. And 
 whosoever beare nott hys crosse and come after me cannot be my 
 disciple. 
 
 Which of you is he that is desposed to bilde a toure/ and 
 sitteth not doune before and counteth the cost Whether he have 
 sufficient to perforrae it? lest after he hath layde the foundacion/ 
 and is nott able to performe it/ all that beholde it/ begyn to 
 moocke hym sayinge : This man began to bilde/ and was not able 
 to make an ende. What kynge goeth to make batayle agaynst
 
 €!)« (i^o^prll of ^. Hufec. Ci). vb. 
 
 another kynge/ and sitteth not doune iyrst/ and casteth in his 
 mynde/ wether he be able with ten thoiisande to mete him that 
 cometh agaynst hym with twenty thousand/ or els whill the 
 other is yett a greate waye off/ he will sende embasseatours /■ 
 and desyre peace. Soo lyke wyse/ none of you that forsaketh 
 nott all that he hathe/ can be my disciple. 
 
 Salt is good/ but if salte be corupte/ what shalbe seasoned 
 there with? It is nether good for the londe/ nor yet for the 
 donge hill/ men cast it out at the dores. He that hath eares to 
 heare/ let him heare. 
 
 Ci)t vb. Cijaptcr. 
 
 'T^HEN resorted vnto him all the publicans and synners/ for to 
 -■- heare him. And the pharises/ and scribes grudged sainge : 
 He receaveth to his company synners/ and eateth with them. 
 Then put he forthe this similitude to them sayinge : What man 
 of you havynge an hundred sliepe/ if he loose one of them doth 
 not leave nynty and nyne in tlie wildernes / and goo after hym 
 which is loost/ vntill he fynde hym ? And when he hath founde 
 hym/ he putteth hym on his shulders with ioye : And as sone as 
 he commeth home he calleth to gedder his lovers/ and negh- 
 bours sayinge vnto them : reioyse with me/ for I have founde 
 my shepe which was loost. I say vnto you/ that lyke wyse ioye 
 shalbe in heven over one synner that repenteth/ moore then over 
 nynety and nyne iuste persons/ whiche nede noo repentaunce. 
 Other what woman havynge .x. grotes/ if she loose won/ doth 
 not light a candell/ and swepe the housse/ and seke diligently/ 
 till she finde it? And when she hath founde it she calleth her 
 lovers and her neghbours saynge : Reioyse with me/ for I have 
 founde the groate which I had loost. Lykwyse I saye vnto 
 you/ ioye shalbe in the presence oft" the angels off God over one 
 synner that repentheth. 
 
 And he sayde: a certayne man had two sonnes/ and the 
 yonger of them sayde to his father : lather geve me my parte off 
 the goodes that to me belongeth. And he devided vnto them 
 his substaunce. And not longe after/ the yonger sonne gaddered 
 all that he had to gedder/ and toke his iorney into a fane 
 countre/ and there he wasted his goodes with royetous livinge. 
 And when he had spent all that he had / there rose a greate 
 derth thorow out all that same londe. And he began to lacke. 
 And he went / and clave to a citesyn of that same countre : which 
 sent hym to the felde/ to kepe his swyne. And he wold fayne
 
 dTo. Ivb. €ift ^ogpell of ^. ituhf. 
 
 have filled his bely with the coddes / that the swyne ate : and 
 noo man gave hym. 
 
 Then he remembred hym silfe and sayde: howe many hyred 
 servauntes at my fathers have breed ynough/' and I dye for hon- 
 ger. I will a ryse/ and goo to my father/ and will saye vnto 
 hym: father/ I have synned agaynst heven/ and before the: 
 nowe am I not worthy to be called thy sonne/ make me as one 
 of thy heyred servauntes. And he arose/ and cam to his father. 
 When he was yett a greate waye of/ his father sawe hym/ and 
 had compassion on hym/ and ran vnto hym/ and fell on his 
 necke/ and kyssed hym. And the sonne sayd vnto hym: 
 father I have synned agaynst heven/ and in thy sight/ nether 
 am 1 worthy hence forthe to be called thy sonne. Then sayde 
 the father to his servauntes: bringe forthe that best garment/ 
 and put it on him/ and put a rynge on his honde/ and shewes 
 on his fete. And brynge bidder that fatted caulfe/ and kyll 
 hym/ and letvs eate and be mery : for this my sonne was deed/ 
 and is alive agayne. He was loste/ and ys nowe founde. And 
 they began to make good cheare. 
 
 The elder brother was in the felde / and when he cam and 
 drewe nye to the housse/ he herde minstrelcy/ and daunsynge/ 
 and called one of his servauntes/ and axed what thoose thynges 
 meante. He said vnto him: thy brother is come/ and thy 
 father hath killed the fatted caulfe / be cause he hath receaved 
 him safe and sounde. And he was angry / and wolde not goo in. 
 Then cam his father out / and entreated him/ he answered and 
 sayde to hys father : Loo these many yeares have I done the 
 service/ nether brake at eny time thy commaundment / and yet 
 gavest thou me never soo moche as a kyd to make mery with 
 my lovers : but as sone as this thy sonne was come/ which hath 
 devoured thy goodes wyth harloottes/ thou haste for his pleasure 
 killed the fatted caulfe. And he sayd vnto hym : Sonne / thou 
 wast ever with me / and all that I have is tliine : it was mete 
 that we shulde make mery and be glad : for this thy brother 
 was deed / and is alive agayne : and was loste / and is founde. 
 
 €i)t rb]- Ci^apter. 
 
 TTE sayd also vnto his disciples : There was a certayne riche 
 man/ which had a stewarde / that was acused vnto him 
 that he had wasted his goodes. And he called him/ and said vnto 
 him : Howe is it / that I heare this of the ? Geve a comptes off thy 
 steward shippe. For thou mayste be no longer my stewarde.
 
 Cije (So^pcll of ^. ICtifee. €i), yh). 
 
 The stewarde said with in him silfe : what shall I do? for my 
 master will take awaye from me my stewardeshippe. I cannot 
 digge / and to begge/ I am ashamed. I woote what to do / that 
 when I am put out of my stewardshippe / they maye receave me 
 in to there houses. 
 
 Then called he all his masters detters/ and sayd vnto the 
 fyrst : howe moche owest thou vnto my master ? And he sayd : 
 a hondred tonnes of oyle / and he sayd to him : take thy bill / 
 and sitt doune quickly/ and write fiftie. Then said he to ano- 
 ther: what owest thou? And he sayde : an hondred quarters 
 ofwheate. He sayd to him: Take thy bill/ and writte foure 
 scoore. And the lorde commended the uniust stewarde / be- 
 cause he had done wysly. For the chyldren of this worlde/ are 
 in their kynde/ wyser then the chyldren off light. And I saye 
 also vnto you : make you frendes of the wicked mammon / that 
 when ye shall have nede they may receave you into everlastinge 
 habitacions. 
 
 He that is faitful in that wiche is leste : the same is faithful 
 in moche : So then if ye have not byn faithful in the wicked 
 mammon / who will beleve you in that which is true? and if ye 
 have not bene faithfull in another mannes busines : whoo shall 
 geve you youre awne? No servaunt can serve two masters, 
 for other he shall hate the one and love the other or els he shall 
 lene to the one / and despyse the other. Ye cannot serve God 
 and mammon. 
 
 All these thinges herde the pharises also which were coveteous. 
 And they mocked him / and he sayd vnto them : Ye are they / 
 which justifie youre selves before men : but God knoweth youre 
 hertes. For that which men magnifie / is abhominable in the 
 sight of god. 
 
 The lawe/ and the prophettes raygned vntyll the tyme of Jhon : 
 Sence that tyme/ the kyngdom of god is preached. And every 
 man stryveth to goo in. 
 
 Soner shall heven and erth perisshe / then won title of the 
 lawe shall perisshe. Whosoever forsaketh his wyfe / and marieth 
 another / breaketh matrimony. And every man which marieth 
 her that is divorsed from her husbande committeth advoutry also. 
 
 There was a certayne riche man / which was clothed in purple/ 
 and fyne raynes/ and fared deliciously every daye. And there 
 was a certayne begger / named Lazarus / whiche laye at hys 
 gate full of soores desyrynge to be refresshed with the cromes 
 whiche fell from the ryche mannes borde. Neverthelesse / the 
 dogges cam/ and licked his soores. And yt fortuned that the 
 
 K
 
 dTo. lyb). E\)t ^oipdl of ^. Etifet. 
 
 begger dyed / and was carryed by the angelles into Abrahams 
 bosonie. The riche man also died / and was buried in hell. 
 
 When he lifte vppe his eyes / as he was in tourmentes / he 
 sawe Abraham a t'arre off/ and Lazarus in his bosome / And 
 cryed and sayd : father Abraham / have mercy on me / and 
 sende Lazarus that he maye depe the tippe oft' his fynger in 
 water / and cole my tonge / for I am tourmented in this flame. 
 Abraham sayd vnto hym : Sonne / remembre / that thou in thy 
 lyfe tyme receavedst thy pleasure / and contrary wyse Lazarus 
 payne. Nowe therfore is he comforted/ and thowe art punysshed. 
 Beyonde all this bitwene you and vs there is a greate space sett/ 
 so that they which wolde goo from hence to you / cannot : nether 
 from thence come bidder. 
 
 And he sayd : I praye the therfore father / send him to my 
 fathers housse. For I have fyve brethren : for to warne them / 
 lest they also come into this place oft' tourment. Abraham sayd 
 vnto hym / they have Moses and the prophettes / lett them heare 
 them. And he sayd: naye father Abraham/ but yf won from 
 the ded cam vnto them they wolde repent. He sayd vnto hym : 
 Yf they heare not Moses and the prophettes nether woU they 
 beleve / though won roose from deeth agayne. * 
 
 Wiiz rbij. Cj^apttr. 
 
 ^HEN sayde he to his disciples / it can not be avoyded / but 
 that occasions of evyll come Neverthelesse wo be to hym 
 throw whom they come. It were better for hym if a mylstone 
 wer hanged aboute his necke / and that he were cast into the 
 see/ rather then he shulde offende won off" this litle wons. Take 
 hede to youre selves / if thy brother trespas agaynst the/ rebuke 
 hym/ and if he repent/ forgeve hym. And though he syn 
 agenst the seven tymes in won daye/ and seven tymes in a daye 
 tourne agayne to the sayinge : it repenteth me/ forgeve hym. 
 
 And the apostles sayde vnto the lorde : in crease oure fayth. 
 The lorde sayde : yf ye had fayth lyke a grayne oflT mustard 
 sede/ and shulde saye vnto thys sycamyne tree/ phicke thy silfe 
 vppe by the rotes / and plant thy silfe in the see : he shoulde 
 obey you. 
 
 Which of you havynge a servaunte a plowynge / or fedynge 
 catell / wolde saye vnto hym when he were come from the felde : 
 Goo quickly and silt doune to meate / And rather sayeth not to 
 hym/ dresse wherwith I maye suppe / and apoynt thy silfe and 
 serve me/ tvU 1 have eaten and dronken : and afterwarde/ eate
 
 €ift (©osipeU of B. Hufee. €i). ybi). 
 
 thou / and drynke thou / Doeth he thanke that servaunt be cause 
 be did that which was commaunded vnto hym? I trowe not. 
 Soo lykewyse ye / when ye have done all thoose thynges which 
 are commaunded vnto you: Saye/ we are vnprofitable ser- 
 vauntes. We have done that which was oure duety to do. 
 
 And it chaunsed as he went to Jerusalem/ that he passed 
 thorowe Samaria and Galile. And as he entered into a certayne 
 toune/ there met hym ten men/ that were lepers/ which stode a 
 farre of/ and put forth their voices/ and sayde: Jesu master/ 
 have mercy on vs. When he sawe them/ he sayde vnto them: 
 Goo and shewe youreselves to the prestes. And hit chaunsed 
 as they went / they were clensed. And won of them / when he 
 sawe that he was clensed/ turned backe agayne/ and with a 
 loude voice praysed God/ and fell doune on his face at his fete / 
 and gave hym thankes. And the same was a Samaritan. Jesus 
 answered and sayde : Are there not ten clensed ? But were are 
 those nyne ? There are not founde that returned agane/ to 
 geve God prayse/ save only this straunger/ And he sayde vnto 
 hym : Aryse/ and goo thy waye/ thy fayth hath saved the. 
 
 When he was demaunded off the pharises / when the kyng- 
 dom off God shulde come : he answered them and sayde : The 
 kyngdom of God cometh not with waytingefore. Nether shall 
 man saye: Loo here/ loo there. For beholde/ the kyngdom of 
 God is with in you. 
 
 And he sayde vnto hys disciples: The dayes will come/ when 
 ye shall desire to se won daye of the sonneof man/ and ye shall 
 not se it. And they shall saye to you. Se here/ Se there/ Goo 
 not after them/ nor folowe them/ for as the lightenynge that 
 apereth out of the one parte of the heven and shyneth vnto the 
 other parte of the heven : Soo shall the sonne of man be in his 
 dayes. But fyrst must he suffre many thinges / and be reproved 
 of this nacion. 
 
 As it happened in the tyme of Noe : Soo shall it be in the 
 tyme of the sonne of man. They ate/ they dranke/ they maryed 
 wyves/ and were maryed even vnto that same daye that Noe 
 went into the arke/ and the floud cam/ and destroyed them all. 
 Likewise also/ as it chaunsed in the dayes of Lot. They ate/ 
 thei dranke / thei bought/ thei solde/ thei planted/ they bilte. 
 And even the same daye that Lot went out of Zodom/ hit rayned 
 fyre and brymstone from heven/ and destroyed them all. After 
 these ensamples/ shall the daye be / when the sonne of man shall 
 apere. 
 
 Att that daye he that is on the hoiisse toppe/ and his stufFe 
 K 2
 
 dTo. lybij. €l)t (©o$5pcU of ^. Hufee. 
 
 in the liousse : ktt hym nott come doune to take hit out. And 
 lyke wyse lett not him that is in the feldes/ turne backe agayne 
 to that he lei'te behynde hym. Remember Lottes wyfe. Who- 
 soever will goo about to save his lyfe/ shall loose it : And who- 
 soever shall loose his life/ shall quycken it. 
 
 1 tell you : In that nyght/ there shalbe two in one beed/ the 
 one shalbe receaved/ and the other shalbe forsaken. Two 
 shalbe also agryndynge to gedder : the one shalbe receaved/ and 
 the other forsaken. And they answered/ and sayde to him: 
 wheare lorde ? And he said vnto them : whersoever the body 
 shalbe/ thidther will the egles resoorte. 
 
 Wi)t ybii). Cj^aptev. 
 
 H 
 
 E put forth a similitude vnto them/ signifyinge that men 
 ought alwayes to praye/ and not to be wery/ sayinge : 
 There was a Judge in a certaine cite/ wliich feared not god 
 nether regarded man. And there was a certayne widdowe in 
 the same cite/ whych cam vnto hym sayinge: A venge me of 
 myne adversary. And a greate whyle he wolde noott. After- 
 warde he sayd vnto hym silfe : Though I feare nott god / nor 
 care for man/ yett be cause this widdowe troubleth me/ I woU 
 a venge her/ lest at the last she come/ and rayle on me. 
 
 And the lorde sayd : heare what the vnrightewes iudge sayeth. 
 And shall not god avenge his electe / which crye nyght and daye 
 vnto him? Ye though he differre them: 1 tell you/ he will 
 avenge them / and that quicly. Neverthelesse/ when the sonne of 
 man commeth / suppose ye/ that he shall fynde faithe on erthe. 
 
 And he put forthe this similitude/ vnto certaine which trusted 
 in them selves/ that they wer perfect/ and despysed other. 
 Two men went vp into the temple to praye: the one a pharise/ 
 and the other a publican. The pharise stode and prayed thus 
 with hym silfe. God I tanke the that I am nott as other are / 
 extorsioners / vniuste/ advoutres/ and even as this pubhcan is. 
 I fast twyse in the weke. I geve tythe of all that I possessci. 
 And the publican stode afarre of/ and wolde not lifte vp his 
 eyes to heven/ but smote hys brest/ sayinge : God be mercyfull 
 to me a sinner. I tell you : this man departed home to his 
 housse iustified moore then the other. For every man that ex- 
 alteth him silfe/ shalbe brought lowe : And he that humbleth 
 hym silfe/ shalbe exalted. 
 
 They brought vnto hym also babes/ that he shoulde touche 
 them. When his disciples sawe that/ they rebuked them. But
 
 €l)t ©o^pcU of ^. Hufee. €l). ybtij. 
 
 Jesus called them vnto him/ and sayde/ SufFre children to come 
 vnto me/ and forbidde them not. For vnto souche belongeth 
 the kyngdom of god. Verely I saye vnto you : whosoever re- 
 ceaveth not the kyngdom of god/ as a chylde : he shall not 
 enter there in. 
 
 And a certayne ruler axed him : sayinge : Goode Master : 
 what ought I to do/ to obtaine eternall lyfe ? Jesus sayd vnto 
 hym : Why callest thou me goode/ No man is goode/ save god 
 only. Thou knowest the commaundmentes : Thou shalt nott 
 commit advoutry/ thou shalt nott kill/ thou shalt nott steale/ 
 thou shalt not beare false witnes Honoure thy father/ and thy 
 mother. And he sayde : All these have I kept from my youthe. 
 When Jesus herde that/ he sayde vnto hym : Yett lackest thou 
 one thynge. Sell all that thou hast/ and distribute it vnto te 
 povre/ and thou shalt have treasure in heven / and come/ and 
 folowe me. When he heerd that/ he was hevy/ for he was 
 ryche. 
 
 When Jesus sawe hym morne / he sayde : with whath diffi- 
 culte shall they that have ryches/ enter into the kyngdom off 
 God : Esyer it is for a cammell to passe thorowe a nedles eye / 
 then for a ryche man to enter into the kyngdom off God. Then 
 sayde they that herde that : And wlio shall then be saved ? He 
 sayde : Thynges which are vnpossible with men -. are possible 
 with God. 
 
 Then Peter sayde : Loo we have forsaken all / and have 
 folowed the. He sayde vnto them : Verily I saye vnto you / 
 there is noo man that forsaketh houssc / other father and mother/ 
 other brethren / or wyfe / or children/ for the kyngdom of goddes 
 sake / which same shall nott receave moche moore in this 
 worlde : and in the worlde to come/ lyfe everlastynge. 
 
 He toke vnto hym the twelve/ and sayde vnto them : Loo we 
 go vp to Jerusalem / and all shalbe fulfilled that are written be the 
 prophettes off the sonne off man. He shalbe delivered vnto the 
 gentyls / and shalbe mocked / and shalbe despyitfuUy entreated/ 
 and shalbe spetten on : and when they have scourged hym / 
 they will putt hym to deeth / and the thyrde daye shall he aryse 
 agayne. They vnderstode none of these thynges. And this 
 sayinge was hid from them. And they perceaved nott the 
 thynges which were spoken. 
 
 Hit cam to passe / as they were come neye vnto Jerico / a 
 certayne blynde man sate by the waye syde beggynge. And 
 when he herde the people passe by/ he axed what it meant. 
 They sayd vnto hym that Jesus off Nazareth/ went by. And he
 
 dTo. Irbitj. C]^e (©ogpcll of ^. Eufec. 
 
 cryed/ saynge : Jesus the sonne of David / have mercy on me. 
 And they which went before rebucked hym / be cause he shulde 
 holde his peace. And he moche the moare cryed/ The sonne 
 of David have mercy on me. Jesus stode styll / and commaunded 
 him/ to be brought vnto hym. And wlieu he was come neare/ 
 he axed hym sayinge : What wilt thou/ that I do vnto the ? And 
 he sayde : Lorde/ that I maye receave my sight. Jesus sayde 
 vnto hym: Receave thy sight. Thy faith hath saved the. And 
 immediatly he sawe / and folowed liym / praysinge God. And 
 all the people/ when they sawe it/ gave laudeto God. 
 
 A ND he entred in/ and went thorow Jerico. And beholde / 
 -^^ there was a man named Zacheus/ and he was a rueler 
 amonge the publicans / and ryche alsoo. And he made raeanes 
 to se Jesus/ what he shulde be: and he coulde nott for the 
 preace / be cause he was off a lowe stature. And he ran before/ 
 and ascended vppe / into a sicomore tree/ to se hym. For he 
 wolde come that same waye. And when Jesus cam to the 
 place / he loked vp / and sawe him / and sayd vnto hym : Zache/ 
 attonce come doune/ for to daye I muste abyde at thy housse. 
 And hastely he cam doune / and receaved hym ioyfully. And 
 when they sawe that/ they all groudged sayinge: He is gone/ 
 into tary with a man that is a synner. 
 
 Zache stode forthe and sayde vnto the lorde : Beholde lorde / 
 the haulfe of my gooddes I geve to the povre / and if I have 
 done eny man wronge / I wyll restoore hym fower folde. Jesus 
 sayd vnto hym : This daye is healthe come vnto this housse : 
 for asmcche as it also is become the childe off Abraham. For 
 the sonne off man is come to seke/ and to save that which was 
 looste. 
 
 As they herde these thynges / he added therto a similitude / 
 be cause he was neye to Jerusalem/ And be cause also/ they 
 thought that the kyngdom of God shulde shortely apere. He 
 sayde therfore : A certayne noble man / went into a farre 
 countre/ to receave a kyngdom / and then to come agayne. He 
 called his ten servauntes / and delivered them ten pounde 
 sayinge vnto them : By and sell till I come : But his citesens 
 hated hym/ and sent messengers after hym/ saynge: We will 
 not have this man to raigne over vs. 
 
 And it cam to passe / when he was come agayne and had 
 receaved his kyngdom / he commaunded his servauntes to be
 
 Ci)c ©osipcn of ^. Itufee. Cf). yiy. 
 
 called to hym (to whom he gave his money) to witt what every 
 man had done. Then cam the fyrst sayinge : Lorde / thy pounde 
 hath encreased ten pounde. And he sayde vnto hym : Well 
 good servaunte/ because thou wast faithfull in a very litell 
 thynge / Take thou auctorite over ten cities. And the other 
 cam sayinge / Lorde thy pounde / hath encreased fyve pounde. 
 And to the same he sayde : And be thou alsoo rueler over fyve 
 cities. And the thirde cam / and sayde : Lorde/ beholde here 
 thy pounde / which I have kepte in a napkyn / for I feared the / 
 be cause thou arte a strayte man : thou takest vp that thou 
 laydest nott doune/ And repest that thou diddest nott sowe. 
 And he sayde vnto hym : Of thyne awne mougthe iudge I the 
 thou evyll servaunt. Knewest thou that I am a strayte man / 
 takynge vppe that I layde not doune r And repinge that I did not 
 sowe ? Wherfore then gavest not thou my money into the 
 banke ? And then at my commyng shulde I have required 
 myne awne / with vauntage. And he sayde to them that stode 
 by : Take from hym that pounde/ and geve it hym that hathe 
 ten pounde. And they sayd to hym : Lorde he hath ten pounde. 
 I saye vnto you / that vnto all them that have / it shalbe geven : 
 and from hyme that hath not / even that he hath shalbe taken 
 awaye. Morover thoose myne enemys / which wolde not/ that I 
 shulde raigne over them / brynge bidder / and slee them before 
 me. And when he hadd thous spoken / he proceded forthe 
 before them / and went vppe to Jerusalem. 
 
 And it fortuned / when he was come noye to bethfage / and 
 bethany / besydes mounte olivete / he sent two of his disciples 
 sayinge: Goo ye into the touue which is over against you. In 
 the which as sonne as ye are come / ye shall fynde a coolte tyed/ 
 wher on/ yett never man sate, loose hym and brynge hym 
 bidder. And if eny man axe you / why that ye loose hym : thus 
 saye vnto hym/ The lorde hath nede of hym. 
 
 They that wer sent went their waye / and founde / even as he 
 had sayde vnto them. And as they were aloosynge the coolte / 
 the owners sayde vnto them: why loose ye the coolte? And 
 they sayde : For the lorde hath nede of hym. And they brought 
 hym to Jesus. And they cast their rayment on the coolte and 
 sett Jesus theron. As he went they spredde their cloothes in 
 the waye. 
 
 When he was come wheare he shulde goo doune from the 
 mount olivete/ the whole multitude of his disciples/ began to 
 reioyce / and to lawde God with a loude voyce / for all the mira- 
 cles that they had sene/ sayinge: Blessed be the kyuge that
 
 dTo. lyiy. Ci)e (iSosipfU of ^. Eufec. 
 
 commeth in the name off the lorde/ Peace in heven / and glory 
 in the hyest. And some off the pharises off the company/ sayde 
 vnto him: Master rebuke thy disciples. He answered/ and 
 sayde vnto them : I tell you / yfF these holde their peace / the 
 stones will crye. 
 
 And when he was come neare / he behelde the citie/ and 
 ■wept on hit sayinge : YfF thou haddest knowen thoose thynges 
 whych belonge vnto thy peace / even att thys daye : Butt nowe 
 are thev hidde from thyne eyes. For the dayes shall come apon 
 the / and thyne enemys shall compas the about with a banks. 
 And shall besege the rounde aboute/ and kepe the in on every 
 syde/ And make the even wyth the grounde / wyth thy chyldren 
 whych are in the. And they shall nott leve in the one stone 
 apon another / because thou knewest nott the tyme of thy visi- 
 tacion. 
 
 And he went into the temple/ and began to cast out them 
 that solde therin/ and them that bought sayinge vnto them/ Hyt 
 is written/ my housse is the housse off prayer: Butt ye have 
 made it a den off theves. And he taught dayly in the temple. 
 The hye prestes and the scrybes and the chefe off the people/ 
 went about to destroye hym : Butt coulde nott fynde what to do. 
 for all the people stocke by hym. And gave him audience. 
 
 Wt\t n'. Ci^aptcv. 
 
 A ND yt fortuned in one off those dayes/ As he taught the 
 "^ people in the temple / And preached the gospell. The hye 
 prestes and the scrybes cam vnto hym wyth the seniours/ And 
 spake vnto hym/ sayinge : Tell vs by what auctoritie thou doest 
 these thynges ? Other who is he that gave the thys auctorite ? 
 He answered and sayde vnto them : I also will axe you a ques- 
 tion / And answer me : was the baptem of Jhon / from heven / or 
 of men ? They thought wyth in them selves sayinge : Yff we 
 shall saye from heven : he will saye : Why then beleved ye hym 
 not ? But and yff we shall saye of men / all the people will stone 
 vs. For they suerly beleved that Jhon was a prophett. And 
 they answered that they coulde nott tell whence it was. And 
 Jesus sayde vnto them : Nether tell I you by what auctorite I 
 do these thynges. 
 
 Then began he to put forthe to the people/ this similitude : A 
 certayne man planted a vineyarde/ and lett it forthe to fermers/ 
 and went hym silfe into a straunge countre for a greate season. 
 And when the time cam/ he sent a servaunt to his tennauntes
 
 €\)t ©o^ptll oC ^. Itufec. Cf). n- 
 
 that they shulde geve hym of the frutes/ of the vyneyarde. The 
 tennauntes bett hym/ and sent hym awaye empty. And he 
 ceased nott thereby but sent yett another servaunt. And they 
 bett hym/ and foule entreated hym alsoo/ and sent hym awaye 
 empty. Morover/ he sent the thyrde alsoo/ And hym they 
 wounded/ and cast hym out. Then sayde the lorde off the vyne- 
 yarde : what shall I do ? I wyll sende my deare sonne/ hym 
 peradventure they wyll reverence/ when they se hym. 
 
 When the farmers sawe hym/ they thought in them selves/ 
 sayinge : this is the heyre / come lett vs kyll hym / that the in- 
 herytaunce maye be cures. And they cast hym out of the 
 vyneyarde/ and kylled hym. Nowe what shall the lorde off the 
 vyneyarde do vnto them ? He wyll come and destroye those 
 fermers/ and will lett out his vyneyarde to other. When they 
 herde that/ they sayde : God forbid. 
 
 He behelde them and sayd : what meaneth thys then that is 
 written : The stone that the bylders refused/ is made the heed 
 cornerstone? whosoever stomble at that stone/ shalbe brused : 
 but on whomsoever it faul/ it wyll alto breake hym And the 
 hye prestes and the scrybes / the same howre went about to laye 
 hondes on him / but they feared the people. For they perceaved 
 that he had spoken this similitude agaynst them. 
 
 And they watched him / and sent forth spies / whych shulde 
 fayne them selves perfecte/ to take hym in hys wordes/ and to 
 delyvre hym vnto the power/ and auctorite off the presydent. 
 And they axed hym sayinge: Master/ we knowe that thou 
 sayest/ and teachest ryght/ nether considerest thou eny mannes 
 degre/ but teachest the waye of god truely. Ys it laufull for 
 vs to geve Cesar tribute / or noo ? He perceaved their crafty- 
 nes/ and sayde vnto them: Why tempt ye me? Shewe me a 
 peny. Whoose ymage and superscripcion hath it? They an- 
 swered and sayd : Cesars. And he sayde vnto them : Geve then 
 vnto Cesar/ that which belondeth vnto Cesar : And to God/ that 
 whych pertayneth to God. And they coulde nott reprove his 
 sayinge before the people. And they marvayled at his answer/ 
 and helde their peace. 
 
 Then cam to hym certayne off the Saduces which denye that 
 there is eny resurreccion. And they axed hym sayinge : Master 
 Moses wrote vnto vs/ if eny mannes brother dye havinge a 
 wyfe/ And the same dye wyth out issue : that then hys brother 
 shulde take his wyfe/ and rayse vp seede vnto hys brother. 
 There were seven brethren / and the fyrst toke awyfe / and died 
 with out children. And the seconde toke the wyfe/ and he dyed
 
 iPo. \n: ^l)c ^o^pdl of ^. Hufee. 
 
 chyldlesse. And the thyrde toke her/ and in lyke wyse the 
 resydue off the seven/ and leeit noo chyldren be hynde them/ 
 and dyed. Last of all the woman dyed also. Nowe at the 
 resurreccion whose wyfe of them shall she be ? for vij. had her 
 to wyfe. 
 
 Jesus answered and sayd vnto them : The chyldren off this 
 worlde mary wyves/ and are maryed/ but they which shalbe 
 worthy of that worlde/ and of the resurreccion from deeth/ 
 nether mary wyves / nether are maryed / nor yet can dye eny 
 moare. For they are equall vnto the angels : and are the sonnes 
 of god/ in as moche as they are the chyldren off the resurreccion.. 
 And that the deed shall ryse agayne / even Moses signified be- 
 sydes busshe/ when he sayde: the lorde god of Abraham/ and 
 the god off Isaac/ and the god of Jacob. For he is not the god 
 off the deed/ but off them whych live. For all live in hym. 
 Certayne off the pharises answered and sayd: Master/ thou hast 
 wele sayde. And after that durst they not axe hym eny question 
 at all. 
 
 Then sayd he vnto them : howe saye they that Christ ys Da- 
 vides Sonne ? And David hym silfe sayth in the boke off the 
 psalmes : The lorde sayde vnto my lorde/ Sytt on my ryght 
 honde/ tyll I make thyne enemys thy fote stole. David then 
 called hym lorde : Howe ys he also hys sonne ? 
 
 Then in the audience off all the people/ he sayd vnto his 
 disciples/ beware off the scrybes/ whych desyre to goo in longe 
 clothynge : and love gretyuges in the marketes/ and fhe hyest 
 seates in the sinagoges/ and chefe roumes at feastes/ which 
 devoure widdowes houses/ and praye longe vnder a coloure : 
 The same shall receave greater damnacion. 
 
 Ci)c ni- Cljapter. 
 
 V A S he behelde/ he sawe the ryche men/ howe they cast in 
 •^^ their offeringes into the tresury. He sawe also a certayne 
 povre widowe/ which cast in thydre two mytes. And he said : 
 of a trueth I saye vnto you/ this povre widdowe hath putt in 
 moare then they all. For they all have of their superfluyte 
 added vnto the offerynge off God : But she/ of her penury/ hath 
 cast in all the substaunce that she hadde. 
 
 As some spake of the temple/ howe it was garnesshed with 
 goodly stones/ and iewels/ he sayde. The dayes wyll come/ 
 when off these thynges which ye se/ shall nott be lefte stone 
 apon stone/ that shall nott be throwen doune.V And they axed
 
 Tt)t (Sogpctl of ^. Itxifee. €i). rri' 
 
 hym/ sayinge : Master when shall these thynges be. And what 
 signes will there be / when suche thynges shall come to passe. 
 
 And he sayd : Take hede/ that ye be not deceaved. For 
 many will come in my name/ saying of them selves/ I am he. 
 And the tyme draweth neare. Folowe ye nott them therfore. 
 Euttwhenye heare ofwarre/ and dissencion : be not afrayd/ for 
 these thynges must fyrst come : butt the ende foloweth not by 
 and by. Then sayd he vnto them : Nacion shall ryse agaynst 
 nacion/ and kyngdom agaynst kingdom. And greate erthquakes 
 shalbe in all quarters/ and honger: and pestilence/ and fearfuU 
 thinges. And greate signes shall there be from heven. 
 
 But before all these/ they shall laye their hondes on you/ and 
 persecute you / delyverynge you vppe/ to the synagoges/ and 
 into preson/ and brynge you before kynges/ And rulers for my 
 names sake. And this shall chaunche you fFor a testimonial!. 
 Lett it sticke therfore faste in youre hertes/ nott once to stody 
 before/ whatt ye shall answere for youre selves: For I will geve 
 you a mouth and wysdom/ were agaynste/ all youre adversarys 
 shall not be able to speake nor resist Ye and ye shalbe betrayed 
 of youre fathers and mothers/ and of youre brethren/ and kyns- 
 men / and lovers. And some of you shall they put to deeth. 
 And hated shall ye be off all men for my names sake. Yet 
 there shall not one heer of your heeddes perisse. with your pa- 
 cience/ possesse your soules. 
 
 And when ye se Jerusalem beseged with an hoste/ then vn- 
 derstonde/ that the desolacion of the same is nye. Then lett 
 them which are in iewry flye to the mountaynes. And let them 
 which are in the myddes off hit/ departe oute. And lett not 
 them that are in other countries/ enter there in. For these be 
 the dayes of vengeaunce/ to fulfill all that are written. Butt 
 wo be to them that be with chylde : and to them that geve sucke 
 in those dayes for there shalbe greate trouble in the londe : and 
 wrathe over all this people. And they shal fal on the edge of 
 the swearde. And they shalbe leed captive in to all nacions/ 
 And Jerusalem shalbe trooden vnder fote off the gentyls/ vntyll 
 the tyme of the gentyls be fulfilled. 
 
 And there shalbe signes / in the sunne/ and in the mone/ and 
 in the starres : and in the erth the people shalbe in soche perplex- 
 ite/ that they shall not tell which waye to turne them selves. 
 The see and the waves shall roore/ and mennes hertes shall fayle 
 them for feare/ and for lokynge after thoose thinges wliich shall 
 come on the erth. For the powers of heven shall move. And 
 then shall they se the sonne of man come in a clowde with
 
 dTo. \yy). €\)t €>oSpdl of ^. iCufec. 
 
 power and greate glory. When these thynges begyn to come 
 to passe: then loke vppe/ and Hfte vppe youre heddes/ for 
 youre redemcion drawith neye. 
 
 And he sliewed them a simihtiide : beholde the fygge tree/ 
 and all other trees/ when they shute forth their buddes/ ye se 
 and knowe of youre awne selves that sommer is then neye a\t 
 bond. Soo lyke wyse ye (when ye se these thynges come to 
 passe) vnderstonde/ that the kyngdom of god is neye. Verely 
 I saie vnto you : this generacion shall not passe/ tyll all be ful- 
 filled. Heven and erth shall passe: but my wordes shall not 
 passe. 
 
 Take hede to youre selves/ lest youre hertes be overcome/ 
 with surfettynge and dronkennes/ and cares of this worlde: and 
 that/ thatdaye come on you vnwares. For as a snare shall hit 
 come on all them that sit on the face of the erthe. Watche 
 therfore continually and praye/ that ye maye scape all this that 
 shal come/ And that ye maye stonde before the sonne of man. 
 V In the daye tyme taught he in the temple/ and at nyght/ he 
 went out/ and had abydynge in the mounte olivete. And all 
 the people cam in the mornynge to hym into the temple/ for to 
 heare hym. . 
 
 Ci;c rni' Cijaptn-. 
 
 •T^HE feaste off swete breed drue nye whych is called ester/ 
 and the hye prestes/ and scrybes sought howe to kyll 
 Jesus/ but they feared the people. Then entred Satan into 
 Judas/ whose syr name was iscariot (which was of the nombre 
 off the twelve) and he went his waye / and commened with the 
 hye prestes and officers / how he wolde betraye hym vnto them. 
 And they were glad : and promysed to geve hym money. And 
 he consented/ and sought oportunite to betraye hym vnto 
 them/ when the people were awaye. 
 
 Then cam that daye of swete breed/ when off necessite the 
 ester lambe muste be offered. And he sent Peter/ and Jhon 
 seiynge : Goo and prepare vs the ester lambe / that we maye 
 eate. They sayde to hym : Where wilt thou / that we prepare ? 
 And he sayde vnto them. Beholde as ye enter into the cite / 
 there shall a man mete you bearynge a pitcher off water / hym 
 folowe into the same hoiisse that he entreth in / and ye shall 
 saye vnto the goode man off the housse / The master sayeth : 
 Where is the gest chamber/ where I shall eate myne ester lambe 
 wyth my dissciples ? And he shall shewe you a greate parloure
 
 €l)s (Sogpcll of ^. %i\kt. Ci). ni). 
 
 paved. There make redy- They went and founde/ as he had 
 sayde vnto them : and made redy the ester lambe. 
 
 And when the houre cam/ he sate doune and the twelve 
 Apostles with hym. And he sayde vnto them : I have inwardly 
 desyred/ to eate this ester lambe with you before that y sufFre. 
 For I saye vnto you : hence forthe / I will nott eate of it eny 
 nioore/ vntill itt be fulfilled in the kyngdom of God. And he 
 toke the cuppe/ and gave thankes/ and sayde: Receave this/ 
 and devyde itt amonge you : For I saye vnto you: I will not drynke 
 of the frute of the vyne/ vntill the kyngdom of God be come. 
 
 And he toke breed/ and gave thankes/ and brake itt/ and 
 gave it vnto them / sayinge : Thys is my body which is geven 
 for you / Thys do in the remembraunce of me, Lyke wyse alsoo / 
 when they had supped / he toke the cuppe sayinge: This is the 
 cuppe/ the newe testamentt/ in my bloud / which shall for you 
 be shedde. 
 
 Yet beholde / the honde off hym that betrayeth me / is with 
 me on the table. And the sonne of man goeth as hit is ap- 
 poynted : But wo be to that man by whom he is betrayed. 
 And they began to enquyre amonge them selves / which off them 
 it shulde be / that shulde do that. 
 
 And there was a stryfe amonge them / which of them shulde 
 seme greatest. And he sayde vnto them : The kynges of the 
 gentyls raigne over them And they that beare rule over them / 
 are called gracious lordes. But ye shall not be soo. But he 
 that is greatest amonge you / shalbe as the yongest : And he that 
 is chefe/ shalbe as minister. For whether is greater / he that 
 sitteth at meate : or he that serveth ? is not he that sitteth 
 at meate : And I am amonge you / as he that ministreth. Ye 
 are which have bidden with me in my temptacions. And I 
 apoynt vnto you akyngdom/ as my father hath apoynted to me. 
 that ye maye eate/ and drynke at my table in my kyngdome / 
 and sit on seates / and iudge the twelve tribes of Israeli. 
 
 And the lorde sayde : Simon / Simon / beholde Satan hath 
 desired you/ to sifte you/ as it were wheate : But I have prayed 
 for the that thy fayth fayle nott. And when thou arte converted/ 
 strengthen thy brethren. And he sayd vnto hym : Lorde/ I am 
 redy to goo with the in to preson/ and to deth. And he sayde: 
 I tell the Peter/ the cocke shall nott crowe this daye/ till thou 
 have thryse denyed that thou knewest me. 
 
 And he sayde vnto them : when I sent you with out wallett/ 
 and scrippe/ and shoues/ lacked ye eny thynge ? And they sayd/ 
 nothynge. And he sayde to them : But nowe he that hath a wallet
 
 iFo. lyyi]. Clje (So^pfU of ^. llufee. 
 
 let him take itt/ and lyke wyse his scrippe. And he thatt hath 
 noo swearde/ let hym sell his coote and bye won. I saye vnto you 
 that yet/ that which is written must be performed in me (Even 
 with the wicked was he nombred) for those thynges which are 
 written of me have an ende. And they sayd : Lorde/ be- 
 holde here are two sweardes. And he sayde vnto them ; it is 
 ynough. 
 
 And he cam out/ and went as he was wonte to mounte 
 olivete. And his disciples folowed hym And when he earn 
 to the place / he sayde to them Praye lest ye fall into temp- 
 tacion. 
 
 And he gate hym silfe from them/ about a stones cast/ and 
 kneled doune/ and prayed/ sayinge : Father if thou wilt/ with- 
 drawe this cuppe from me. Neverthelesse/ nott my wyll/ Butt 
 thyne be fulfilled. And there apered an angell vnto hym from 
 heven/ comfortynge hym/ And he was in agony/ and prayed 
 somwhat longer. And hys sweate was lyke droppes of bloud / 
 tricklynge doune to the grounde. And he rose vppe from prayer/ 
 and cam to his disciples/ and founde them slepynge for sorowe/ 
 and he sayde vnto them : Why slepe ye ? Ryse/ and praye lest 
 ye fall into temptacion, 
 
 Whyll he yet spake : beholde/ there cam a company/ and he 
 that was called Judas/ one off the twelve/ went before them/ 
 and preased neye vnto Jesus to kysse hym. Jesus sayd vnto hym : 
 Judas betrayest thou the sonne off man with a kysse ? When 
 they which were about hym sawe what wolde folow/ they sayde 
 vnto hym / Lorde / shall we smy te witli a swearde ? And one off 
 them smote a servaunt off hym which was the chefe prest of all/ 
 and smote off hys righte eare. Jesus answered and sayde : 
 Soffre ye thus farre forthe. And he touched his eare/ and 
 healed hym. 
 
 Jesus sayde vnto the hye prestes and rulers off the temple and 
 the senyours which were come to hym. Be ye come outt/ as 
 vnto a thefe with sweardes and staves ? When I was dayly with 
 you in the temple/ ye stretched not forth hondes agaynst me. 
 Butt this is even youre very houre/ and the power off darknes. 
 Then toke they hym/ and ledde hym/ and brought hym to the 
 hye prestes housse. And Peter folowed afarre off. 
 
 When they had kyndled a fyre in the myddes of the palys / 
 and were sett doune to gedder/ Peter alsoo sate doune amonge 
 them. And won off the wenches/ as he sate/ beholde him loy 
 the light and sett goode eyesight on hym/ and sayde : Tliis same 
 was also with hym. Then he denyed hym sayinge : Woman I
 
 Cije ^o^pell of ^. Hufee. Ci). niih 
 
 knowe liym nott. And after a lytell whyle / another sawe hym 
 and sayde : Thou arte alsoo off them. And Peter sayd : Man I 
 am nott. And aboute the space off an houre after another 
 affirmed sayhige : Verely even this felowe was with hym/ for he 
 is off gahle. Peter sayde : Man I woote nott what thou sayest. 
 And immediately whill he yett spake/ the cocke crewe. And 
 the lorde tourned backe and loked apon Peter. And Peter re- 
 membred the wordes off the lorde / howe he sayde vnto hym / 
 before the cocke crowe thou shalt denye me thryse. And Peter 
 went out/ and wepie bitterly. 
 
 And the men that stode about Jesus/ mocked hym/ and 
 smoote hym / and blyndfolded hym / and smooote hys face. 
 And axed hym sayinge. Arede who it is that smoote the ? And 
 many other thynges despytfully sayde they agaynst hym. 
 
 And as sone as it was daye/ the seniours off the people/ and 
 the hy prestes and scrybes / cam togedder and ledde hym into 
 their counsel! sayinge : Arte thou very Christ? tell vs. And he 
 sayde vnto them : if I shall tell you / ye woll not beleve. And if 
 alsoo I axe you/ ye will nott answere me. Nether lett me goo. 
 Here after shall the sonne of man sit on the right honde of the 
 power of God. Then sayde they all. Arte thou then the sonne 
 of God ? He sayd : Ye saye that I am. Then sayde they : What 
 nede we eny further witnes ? We oure selves have herde off his 
 awne mouthe. 
 
 Wi)t xyii). CI)aptcr. 
 
 A' 
 
 ND the whole multitude of them arose/ and ledde hym vnto 
 Pilate. And they began to accuse hym sayinge : We have 
 founde this folowe pervertynge the people/ and forbiddynge to 
 paye tribute to Cesar : And sayeth that he is Christ a kynge. 
 And Pilate apposed him saynge : Arte thou the kynge of the 
 iewes ? He answered hym / and sayde thou sayest. Then sayde 
 Pilate to the hye prestes / and to the people : I fynde noo faute 
 in this man. And they were the moore fearce/ sayinge: He 
 mooveth the people teachynge thoroout all iewry/ and began 
 at galile/ even to this place. 
 
 When Pilate herde mencion off galile / he axed whether the 
 man were off galile. And as sone as he knewe that he was of 
 Herodes iurisdiccion/ he sent hym to Herode/ which was at that 
 tyme in Jerusalem alsoo. When Herode sawe Jesus/ he was 
 merveliously gladde. For he was desyrous to se hym off a 
 longe season / be cause he had hearde many thynges of hym /
 
 dTo. lyyii). CIjc (ilogptU of ^. 3lufef. 
 
 and trousted to have sene some myracle done by hym. Tlien 
 questenned he with hym of many thynges : But he answered 
 hym not won worde. The hye prestes and scrybes / stode forthe 
 and accused hym straitly. And herod/ with his men off warre/ 
 despysed hym/ and mocked hym/ And arayed hym in whyte/ 
 and sent hym agayne to Pilate. And the same daye Pilate/ and 
 Herod wer made frendes togedder. For before/ they were at 
 variaunce. 
 
 Pilate called to gedder the hye prestes / and rulers/ and the 
 people/ and sayde vnto them: Ye have brought this man vnto 
 me / as won that peverted the people. And loo I examined 
 hym before you / and founde noo faute in this man / off those 
 thinges where of ye accuse hym. No nor yett Herode. For I 
 sent you to him : and lo noo thynge worthy of deeth is done to 
 him. I will therfore chasten hym and lett hym loosse. For 
 off necessite / he must have lett one loosse vnto them at that 
 feast. 
 
 And all the people cryed at once / saynge : awaye with him / 
 and delivre to vs Barrabas. (which for insurreccion made in the 
 cite / and morther / was cast into preson) Pilate spake agayne to 
 them willynge to lett Jesus losse. And they cryed/ sayinge: 
 Crucify hym / Crucify hym. He sayde vnto them the thyrde 
 tyme : What harme hath he done ? I fynde noo cause off deeth 
 in hym. I will therfore chasten hym / and lett hym goo losse. 
 And they cryed with loude voyce / and requyred that he myght 
 be crucifyed. And the cryinge off the hye prestes prevayled. 
 
 And Pilate gave sentence that it shulde be as they requyred / 
 and lett losse vnto them / hym that for insurreccion / and morther 
 was cast into preson / whom they desyred : And delyvered Jesus 
 to do with hym what they wolde. And as they ledde hym 
 awaye/ they caught won Simon of sirene/ commynge out of 
 the felde : And on hym layde they the crosse to beare it after 
 Jesus. 
 
 There folowed hym a greate company of people / and of wemen/ 
 which wemen bewayled/ and lamented hym. Jesus turned backe 
 vnto them / and sayde : Doughters of Jerusalem / wepe not for me : 
 but wepe for youre selves / and for voure chyldren. For marke/ 
 the dayes will come / when men shall save : happy are the baren 
 and the wombes that never bare / and the pappes which never 
 gave sucke. Then shall they begyn to saye to the mountaynes : 
 fall on vs. And to the hilles cover vs. For yf they do this to 
 a grene tree : what shalbe done / to the drye ? 
 
 There were two evyll doers ledde with hym to be slayne. And
 
 Cijf (Sogpctl of ^. Uufef. CI), yyii). 
 
 when they wer come to the phice/ which is called calvary/ there 
 they criicifyed hym/ and the evyll doars/ one on the right honde/ 
 and the other on the lefte honde. Then sayde Jesus : Father 
 forgeve them/ for they woot not what they do. And they parted 
 his rayment/ and cast loottes. And the people stode and be- 
 helde. 
 
 And the rulers mocked hym with them sayinge : He holpe 
 other men/ lett hym helpe hym silfe yt'he be Christ the chosen 
 of God. The soudiers alsoo mocked hym / and cam and gave 
 hym veneger and sayde : yf thou be that kynge off the iewes / 
 save thy silfe. His superscripcion was written over him/ in 
 greke / latin / and ebrue letters : This is the kynge off the iewes. 
 The one off the malefactoures which hanged / rayled on hym / 
 sayinge : Yf thou be Christ save thy silfe and vs. The other 
 answered and rebuked hym sayinge: Nether fearest thou god 
 be cause thou arte in the same damnacion ? We are righteously 
 punnisshed/ for we receave accordynge to oure dedes : Butt this 
 man hath done noo thynge amysse And he sayde vnto Jesus : 
 Lorde remember me when thou commest into thy kyngdom. 
 And Jesus sayde vnto hym: Verely I saye vnto the/ to daye 
 shaltthou be with me in paradise. 
 
 And it was about the sixt houre. And there cam a darcknes 
 over all the londe/ vntyll the nynth houre/ and the sonne was 
 darckened. And the vayle of the temple rent even thorow 
 the myddes. And Jesus cryed with a greate voyce and sayd : 
 Father/ into thy hondes I commende my sprete. And when he 
 thus had sayd/ lie gave vp the goost. When the centurion 
 sawe/ what had happened/ he glorified god sayinge : Of a surtie 
 this man was perfecte. And all the people that cam to gedder 
 to that sight/ beholdynge the thinges which were done : smoote 
 their brestes/ and returned home. All hys acquayntaunce 
 stode a farre of/ and the wemen/ which folowed hym from galile. 
 beholdynge these thynges. 
 
 And beholde there was a man named Joseph a senatour/ 
 which was a goode man and a iuste. He did nott consent 
 to their counsell and dede / which was of Aramathia / a cite off 
 the iewes. Which same alsoo/ wayted for the kyngdom off 
 god. he went vnto Pylate / and begged the boddy of Jesus. 
 And toke it doune / and wrapped it in a lynnen clooth / and 
 layed it in an heawen toumbe / wherin was never man before 
 layed. And that daye was the saboth even / And the saboth 
 drue on. The wemeii that folowed after whych cam with hyin 
 from galile/ behelde the sepidcre and howe hys body was layed. 
 
 I.
 
 dFo. IjLTiuj. CJ;t ©o^pell of ^. Itufee. 
 
 And returned/ and prepared swete odoures/ and oyntmentes / 
 And the saboth daye tliey rested / accordynge to the commaunde- 
 nient. 
 
 Cj^c niii]' CJjapttr. 
 
 /^N the morowe after the saboth/ erly in the mornynge / they 
 ^^ cam vnto the toumbe and brought the odoures whych they 
 had prepared / and other wemen wyth them. And they founde 
 the stone rouled awaye from the sepulcre. And went in and 
 founde nott the body off the lorde Jesu. And it happened / 
 as they were amased ther at: loo two men stode by them/ in 
 shynynge vestures. As they were a fraide / and bowed doune 
 their faces to the ertli : they sayd to them : why seke ye the 
 livynge amonge the deed? He is nott here : but is rysen. Re- 
 member howe he spake vnto you / when he was yett with you 
 in gahle / sayinge : that the sonne off' man must be delivered 
 into the hondes off synfull men / and be crucified / and tlie thyrde 
 daye ryse agayne. And they remembred his wordes / and 
 returned from the sepulcre / and tolde all these thynges vnto 
 the eleven / and to all other. Hytt was Mary magdalen and 
 Joanna/ and Mary Jacoby/ and other that were with them/ 
 whych tolde these thynges vnto the Apostles / and their wordes 
 semed vnto them fayned thynges/ nether beleved they them. 
 Then aroose Peter and ran vnto the sepulcre / and stouped in / 
 And sawe the lynnen cloothes layde by them sylfe. And de- 
 parted wondrynge in hym sylfe att thatt whych hadd happened. 
 And beholde / two of them went that same daye to a toune / 
 whvch was from Jerusalem about thre score forlonges/ called 
 Emaus. and they talked togedder of all thinges which had hap- 
 pened/ And it chaunsed/ as they commened togedder/ and rea- 
 soned / that Jesus hym silfe drue neare / and went with them. But 
 their eyes were holden/ tliat they coulde nott knowe hym. And 
 he sayde vnto them: What maner of communicacions are these 
 that ye have one to another as ye walke/ and are sadde. And 
 the one off them named Cleophas/ answered/ and sayd vnto 
 hym: Arte thou only a straunger in Jerusalem/ and haste nott 
 knowen the thinges which have chaunsed therin in these dayes ? 
 To whom he sayd : what thynges ? And they sayd vnto hym : 
 of Jesus of Nazareth which was a prophet/ mvghty in dede/ and 
 worde/ before God/ and all the people. And howe the hye 
 prestes/ and oure ruelers deUvered hym to be condempned to 
 death: and have crucified hym. we trusted that it shulde have
 
 Clje (JSosptU of ^. Eufer. €i). yyiii). 
 
 bene he that shulde have delivered Israhell. And as touchynge 
 all these thynges/ to daye is even the thyrd daye/ that they were 
 done. 
 
 Ye and certayne wemen alsoo of oure company made vs 
 astonyed/ whych cam erly vnto the sepulcre / and founde nott 
 his boddy. And cam sayinge/ that they had sene visions off 
 angels w^hich sayde that he was alive. And certayne of them 
 which were with vs/ went their waye to the sepulcre/ and 
 founde ytt even soo as the wemen had sayde: but hym they 
 sawe nott. 
 
 And he sayde vnto them: O foles/ and slowe of herte to 
 beleve all that the prophetes have spoken. Ought not Christ to 
 have suffered these thinges/ and to enter into his glory? And 
 he began at Moses/ and at all the prophetes/ and interpreted 
 vnto them / in all scriptures which were written of him. And 
 they drue neye vnto the toune which they went to. And he 
 made/ as though he wolde have gone further. And they con- 
 strayned hym/ sayinge: Abyde with vs for it draweth tawardes 
 nyght/ and the daye is farre passed. And he went in to tary 
 with them. 
 
 And it cam to passe as he sate att meate wyth them / he toke 
 breed and blessed yt/ and brake ytt and gave it vnto them. 
 And their eyes were openned. And they knewe hym. And he 
 vannisshed out of their syght/ and they sayde betwene them 
 selves: did not oure hertes burne wyth in vs/ whyll he talked 
 with vs by the waye/ and openned to vs the scriptures? And 
 they roose vp the same houre / and returned agayne to Jerusalem/ 
 and they founde the eleven gaddered to gedder / and them that 
 were wyth them / sayinge : The lorde is risen in dede / and hath 
 apered to Simon, and they tolde what was done in the waye/ 
 and howe they knewe hym/ by the breakynge off breed. 
 
 As they thus spake/ Jesus hym silfe stode in the myddes of 
 them/ and sayde vnto them: peace be with you. And they 
 were abasshed / and afrayde/ supposinge that they had sene a 
 sprete. And he sayde vnto them: Why are ye troubled? and 
 why do thoughtes aryse in youre hertes? Behold my hondes 
 and my fete. For it ys even I my sylfe. handle me and se. 
 For spretes have nott flesshe and bones/ as ye se me have. And 
 when he had thus spoken/ he shewed them his hondes/ and his 
 fete. And whyll they yett boleved nott for ioye/ and wondred/ 
 he sayde vnto them: Have ye here eny meate/ And they gave 
 hym a pece of a brouled fisshe / and of an hony combe. And lie 
 toke it/ and ate it before them. 
 
 l2
 
 dTo. lyyb. €\)t ©o^pcU of ^. Huke. 
 
 And he sayde vnto them : These are the wordes/ which I spake 
 
 vnto you/ wliill I was yett with you: that all must be fulfilled 
 
 which were written of me in the lawe of Moses/ and in the pro- 
 
 phetes/ and in the psalmes. Then openned he their wyttes/ that 
 
 they myght vnderstond the scriptures/ and sayde vnto them: 
 
 Thus ys yt written/ and thus it behoved Christ to suffre/ and to 
 
 ryse agayne from deeth the thyrde daye. And that repentaunce/ 
 
 and remission of synnes/ shulde be preached in his name amonge 
 
 all nacions. And the begynnynge must be at Jerusalem. And 
 
 ye are witnesses of these thynges. And beholde / I wyll sende 
 
 the promes of my father apon you. Butt tary ye in the cite of 
 
 Jerusalem/ vntyll ye be endewed with power from an hye. 
 
 And he ledde them out into Bethany/ and lifte vp hys 
 
 hondes/ and blest them. And it cam to passe/ as he 
 
 blessed them/ he departed from them/ and was 
 
 caryed vp in to heven. And they worshipped 
 
 hym/ and returned to Jerusalem with 
 
 greate ioye. And were continually 
 
 in the temple/ praysinge/ and 
 
 laudinge God. 
 
 ^ere entiictlj tl;t ©ojipcn 
 off ^anct Hufef.
 
 Cfee 
 
 ®o0peil off S. Sljon. 
 
 €i)t t^v^t Cf)aptn% 
 
 lf|| the begynnynge was that worde/ and 
 that worde was with god : and god was thatt 
 worde. The same was in the begynnynge 
 wyth god. All thynges were made by it/ and 
 with out it/ was made noo thinge: that made 
 was. In it was lyfe/ And lyfe was the hght 
 of men / And the hght shyiieth in darcknes/ 
 and darcknes comprehended it not. 
 
 There was a man sent from god / whose 
 name was Jhon. The same cam as a witnes/ 
 to beare witnes of the hght / that all men through him myght 
 beleve. He was nott that light: but to beare witnes of the 
 light. That was a true light/ which lighteneth all men that come 
 into the worlde. He was in the worlde/ and the worlde by him 
 was made : and the worlde knewe hym not. 
 
 He cam into his awne/ and his receaved him not. vnto as 
 meny as receaved him / gave he power to be the sonnes of god : 
 in that they beleved on his name : which were borne not of 
 bloude nor of the will of the flesshe/ nor yet of the will of men : 
 but of god. 
 
 And that worde was made flesshe / and dwelt amonge vs/ and 
 we sawe the glory oft' yt/ as the glory off" the only begotten 
 Sonne oflPthe father/ which worde was full of grace/ and verite. 
 Jhon bare witnes off" hym sayinge: Thys is he of whome I 
 spake/ he that commeth after me/ was before me be cause he 
 was yer than I. And of his fulnes have all we receaved/ eveii 
 favour for favour. For the lawe was geven by Moses / but favour 
 and verite cam by Jesus Christ. No man sawe god at eny
 
 dTo. lyyh). Cije ©ogpfH of ^. 3)i)on. 
 
 tyme. The only begotten sonne/ whicli is in th^ fathers bosum/ 
 hath declared hym. 
 
 And this is the recorde off Jlion/ When the iewes sent 
 prestes/ and levites from Jerusalem/ to axe hym/ what arte 
 thou? And he confessed/ and denyed nott / and sayde playnly : 
 I am nott Christ. And they axed hym : what then ? arte thou 
 Helias ? And he sayde : I am nott. Arte thou a prophet ? And 
 he answered noo. Then sayd they vnto hym: what arte thou? 
 That we maye geve an answer to them that sent vs ? what 
 sayest thou of thy silfe? He sayde: I am the voyce of a cryar 
 in the wildernes/ make strayght the waye of the lorde / as sayde 
 the prophet Esayas. 
 
 And they which were sent/ wer off the pharises. And they 
 axed hym: and sayde vnto him: why baptisest thou then/ yf 
 thou be nott Christ/ nor Helias/ nether a prophet? Jhon 
 answered them sayinge : I baptise with water : butt one is come 
 amonge you / whom ye knowe nott : he it is that commeth after 
 me/ whiche was before me/ whose shoue latchct/ 1 am not worthy 
 to vnlose. These thynges were done in Bethabara beyonde Jor- 
 dan/ where Jhon did baptise. 
 
 The nexte daye/ Jhon sawe Jesus commynge vnto him/ and 
 sayde : beholde the lambe of god/ whych taketh awayethe synne 
 off the worlde. This is he of w horn I sayde : After me commeth 
 a man/ which was before me. For he was yer then 1/ and I 
 knew hym nott : butt that he sliuld be declared to Israhell / 
 therfore cam I baptisynge with water. 
 
 And Jhon bare recorde/ sayinge: I sawe the sprete descende 
 from heven/ lyke vnto a dove/ and it aboode apon hym/ and I 
 knewe hym not : but he that sent me to baptyse in water/ sayde 
 vnto me : Apon whom thou shalt se the sprete descende / and 
 tary styll on hym / the same is he whych baptiseth wyth the holy 
 goost. And I sawe yt/ and have borne recorde/ that thys ys 
 the sonne off God. 
 
 The next daye after Jhon stode agayne/ and two off hys dis- 
 ciples / and he behelde Jesus as he walked by / and sayde : be- 
 holde the lambe off God. And the two disciples herde hym 
 speake/ and they folowed Jesus. Jesus turned about/ and sawe 
 them folowe/ And sayde vnto them : what seke ye? They sayde 
 vnto hym : Rabi (which is to say be interpretacion / Master) 
 where dwellest thou ? He sayde vnto them : come and se. 
 They cam and sawe where he dwelt : and abode with hym that 
 daye. For it was about the tenthe houre. 
 
 Won off the two whych herde Jhon speake/ and folowed
 
 f:f)c ^osipeU of ^. 3II)on. €1). tj. 
 
 Jesus/ was Andrew Simon Peters brotlier. Tlie same f'ounde 
 hys brother Simon i'yrst/ and sayde vnto hym : we have founde 
 Messias/ whych ys be interpretacion announted : And brought 
 hym to Jesus. And Jesus behelde hym and sayde : Thou arte 
 Simon the sonne oti' Jonas/ Thou shalt be called Cephas : which 
 is by interpretacion a stone. 
 
 The daye folowynge Jesus wolde goo into galile/ and founde 
 Philip/ and sayde vnto hym ; folowe me. Pliilip was of Bet- 
 saida the cite of Andrew and Peter. Philip founde Nathanael / 
 and sayde vnto hym : We have founde hym off whom Moses 
 wrote in the lawe/ and the prophetes : Jesus the sonne of Joseph 
 of Nazareth. And Nathanaell sayde vnto hym : Can there eny 
 goode thynge come out off Nazareth ? Philip sayde to hym : 
 come and se. 
 
 Jesus sawe Nathanael commynge to hym / and sayde of hym : 
 Beholde a right hisrahelite/ in whom is no gyle. Nathanael 
 sayd vnto hym : From whence knewest thou me ? Jesus 
 answered and sayde vnto hym : Before that Philip called the/ 
 when thou wast vnder the fygge tre/ I sawe the. Nathanael 
 answered and sayde vnto hym: Rabi/ thou arte the sonne off 
 God/ Thou arte the kynge of Israhel. Jesus answered and 
 sayd vnto hym : Be cause I sayde vnto the/ I sawe the vnder 
 the fygge tree/ thou belevest. Thou shalt se greater thynges 
 than these. And he sayde vnto hym: Verely/ verely / I saye 
 vnto you : here after/ shall ye se heven open/ and the angels off 
 God ascendynge/ and descendynge over the sonne off man. 
 
 CI;e ^tfontJe Cljaptcv. 
 
 \ ND the thyrde daye/ was there a mariage in Cana a citie of 
 "^^ Galile. And Jesus mother was there. Jesus was called also 
 and his disciples vnto the mariage. And when the wyne fayled/ 
 Jesus mother sayde vnto hym : they have no wyne. Jesus 
 sayde vnto her : woman / what have I to do with the ? myne 
 houre is not yett come. His mother sayde vnto the minis- 
 ters : whatsoever he sayeth vnto you / do itt. There were stond- 
 ynge sixe water pottes of stone after the maner of the purifyinge 
 of the iewes/ contaynynge two or thre fyrkyns a pece. 
 
 Jesus sayde vnto them : Fyll the water pottes witli water / and 
 they fylled them vp to the harde brym. And he sayde vnto 
 them: Drawe outt nowe/ and beare vnto the governer of the 
 feaste. And they bare itt. When the ruler off the feast had 
 lasted the water that was turned vnto wyne/ nether knewe
 
 jTo. UtIjij. El)f <©0£ipfU of ^. 3)i)on. 
 
 whence it wus (Butt the mynisters which drue the water knew) 
 He called the brydegronie/ and sayde vnto hym : All men att 
 the begynnyno;e/ sett forth goode wyne/ And when men be 
 dronke/ then thatt which is worsse : Butt thou hast kept backe 
 the g;oode wyne hetherto. 
 
 Thys begynnynge oft' myracles did Jesus in Cana of Galile/ 
 and shewed his glory / and his disciples beleved on hym. After 
 thatt descended he in to Capernaum/ and hys mother/ and hys 
 brethren / and his disciples : But continued not longe there. 
 
 And the iewes ester was even athonde/ And Jesus went vp to 
 Jerusalem/ and founde in the temple those that solde oxen and 
 shepe/ and doves/ and cliaungers of money syttynge. And he 
 made a scourge oft" small cordes/ and dravc them all out oft^ the 
 temple/ bothe shepe and oxen/ and powred doune the changers 
 money/ and overthrue their tables. And sayde vnto them that 
 solde doves : Have ihese thynges hence/ and make nott my 
 fathers housse/ an liousse oft' marchandyse. Hys disciples 
 remembred/ howe that yt was written/ The zele of thyne housse/ 
 hath even eaten me. 
 
 Then answered the iewes and sayde vnto him : what token 
 shewest thou vnto vs/ seynge that thou dost these thynges? 
 Jesus answered/ and said vnto them : destroye this temple/ and 
 in thre dayes I will rayse it vppe agayne. Then sayde the iewes : 
 In xlv). yeares this temple was bilt : and wylt thou rayse it vppe 
 in thre dayes ? Butt he spake of the temple off' hys boddy. As 
 sone therfore as he was rysen from deeth agayne/ his disciples 
 remembred that he thus sayde vnto them/ And they beleved the 
 scripture/ and the wordes whych Jesus had sayde. 
 
 When he was at Jerusalem/ at ester in the feaste/ many 
 beleved on his name : when they sawe the signes which he did : 
 but Jesus put nott hym silfe in their hondes/ be cause he knewe 
 all men/ and neded nott/ that eny man shulde testify oft" man. 
 For he knewe what was in man. 
 
 Ojc u'j. Cijapter. 
 
 npHERE was a man oft" the pharises named Nicodemus a ruler 
 amonge the iewes. He cam to Jesus be nyght/ and sayde vnto 
 him : Master/ we knowe that thou arte/ a teacher whyche arte 
 come from god. For no man coulde do suche miracles as thou 
 doest/ except God were wyth hym : Jesus answered/ and sayde 
 vnto hym : 'V^erely verely I saye vnto the : except that a man 
 be boren a newe / he cannot se the kingdom of god. Nicodemus
 
 €\)t (i^oiSptU of ^. 3)l)on. Ci). ii). 
 
 sayde vnto liyin : liowe can a man be boren/ when he is olde ? 
 can he enter into hys moders body and be boren agayne ? Jesus 
 answered: verely/ verely I saye vnto the: except that a man 
 be boren of water/ and of the sprete/ he cannot enter into the 
 kyngdom of god. That whych is boren of the flesshe/ is flesshe. 
 And that which is boren of the sprete/ is sprete. Marvayle nott 
 that I sayd to the/ ye must be boren a newe. The wynde blow- 
 eth where it Hsteth/and thou hearest his sounde : butt thou 
 canst nott tell whence he commeth and whether he goeth. So 
 is every man that is boren of the sprete. 
 
 Nicodemus answered and sayde vnto him : howe can these 
 thynges be? Jesus answered and sayde vnto hym : Arte thou 
 a master in Israhell/ and knowest nott these thynges? Verely 
 verely/ I saye vnto the/ we speake that we knowe/ and testify 
 that we have sene : And ye receave not oure witnes. YfF I have 
 tolde you erthely thynges and ye have not beleved : Howe 
 shulde ye beleve if I shall tell you of hevenly thynges ? 
 
 And noo man hath ascended vppe to heven/ butt he that cam 
 doune from heven / that ys to saye the sonne of man / which is 
 in heven. 
 
 And as Moses lifte vppe the serpent in wyldernes/ even soo 
 must the sonne off man be lifte vppe / that noo man which be- 
 leveth in hym perisshe : but have eternall lyfe. 
 
 God soo loved the worlde/ that he gave his only sonne for the 
 entent/ that none that beleve in hym/ s?iulde perisshe: Butt 
 shulde have everlastynge lyfe. For God sent not his sonne into 
 the worlde/ to condempne the worlde: But that the worlde 
 through him/ myght be saved. He that beleveth on hym shall 
 iiot be condempned. But he that beleveth nott/ is condempned 
 all redy/ be cause he beleveth nott in the name off" the only sonne 
 off God. And this is the condempnacion : Light is come into 
 the worlde/ and the men have loved darcknes more then light/ 
 be cause their dedes were evyll. For every man that evyll 
 doeth / hateth the light : nether commeth to light/ lest his dedes 
 shulde be reproved. Butt he that doth the trueth/ commeth 
 to the light / that his dedes myght be knowen / howe that they 
 are wroght in God. 
 
 After that cam Jesus and his disciples into the iewes londe/ 
 and there abode with them and baptised/ and Jhon also bap- 
 tised in Enon besydes Salim/ be cause there was moche water 
 there/ and they cam/ and were baptised. For Jhon was not yet 
 cast into preson. 
 
 There arose a question betwene Jhons disciples and the iewes 
 a bout purifiynge. And they cam vnto Jhon/ and sayde vnto
 
 iffo. Ivvbitj. CJ)f (i^o^ptU of ^. 3>i)on. 
 
 hym : Master/ beholde he that was with the beyonde iordan/ 
 to whom thou barest witnes/ baptyseth/ and all men come to 
 hym. Jhon answered/ and sayde : A man can receave nothynge 
 at all except it be geven hym from heven. Ye youre selves are 
 witnesses/ howe that I sayde/ I am nott Christ: butt am sent 
 before hym. He that hath the bryde is the brydegrome': But 
 the frende off the brydegrome which stondeth by and heareth 
 hym/ reioyseth greately of the brydgromes voyce. Therfore this 
 my ioye is fulfilled. He must increace : and I muste decreace. 
 
 He that commeth from an hye is above all : he that is off the 
 erth is of the erth/ and speaketh off the erth. He that commeth 
 from heven / is above all : And testifyeth that he hath sene / and 
 herde : and his testimony noo man receaveth. Whosoever re- 
 ceavith his witnes/ the same hath sealed that God is true. For 
 he whom God hath sent speaketh the wordes off God. For God 
 geveth nott the sprete by measure. The father loveth the sonne/ 
 and hath geven all thynges into his honde. He that beleveth 
 on the sonne/ hath everlastyng lyfe. And he that beloveth nott 
 the Sonne/ shall nott se lyfe: but the wrathe of God bydeth 
 on him. 
 
 A' 
 
 C]^e Hi). Ci^aptcr. 
 
 S sone as the lorde had knoweledge / howe that it was come 
 to the eares oft" the pharises / that Jesus made and baptised 
 moo disciples then Jhon (though that Jesus hym silfe baptised 
 not: butt his disciples) he lefte iewry/ and departed agayne into 
 galile. And it was soo that he must nedes goo thorowe Sama- 
 ria. Then cam he to a cite of Samaria called Sichar besydes 
 the possession that Jacob gave to his sonne Joseph/ and there 
 was Jacobs well. Jesus then weried in his iorney/ sate thus on 
 the well. 
 
 Hit was about the sixte houre : There cam a woman of Sa- 
 maria to drawe water. Jesus sayde vnto her : Geve me drynke 
 (for his disciples wer gone awaye vnto the toune to beye meate) 
 The woman off Samaria sayde vnto hym : howe is itt/ thatt thou 
 beinge a iewe axest drynke of me/ which am a Samaritane ? (for 
 the iewes medle not with the Samaritans) Jesus answered and 
 sayde vnto her : if thou knewest the gyfte of God/ and who it 
 is / that saveth to the geve me drynke : thou woldest have axed 
 of hym/ and he wolde have geven the water of lyfe. The woman 
 sayde vnto hym : Syr thou hast noo thynge to drawe it with all / 
 and the well is depe : from whenc then hast thou that water oft" 
 lyfe '( Arte thou gretter then oure father Jacob / which gave vs
 
 Clje (©ofipcll of ^. S)i)on. Ci). iuj. 
 
 this well/ and lie liym silt'e dranke there of and his chyldren and 
 his cattell ? 
 
 Jesus answered and sayde vnto her : whosoever drynketh of 
 this water/ shall thurst agayne. But whosoever shall drynke of 
 the water that I shall geve hym / shall never be moare a thyrst : 
 But the water that I shall geve hym / shalbe in hym a well of 
 water spryngynge vp in to everlastynge lyfe. The woman sayde 
 vnto hym : Syr geve me of that water/ that I thyrst not/ 
 nether come hedder to drawe. Jesus sayde vnto her : Go and 
 call thy husband/ and come hydder. The woman answered and 
 sayde vnto hym ; I have no husband. Jesus sayde to her: Thou 
 hast well sayd/ I have no husbande. For thou haste had five 
 husbandes/ and he whom thou nowe hast/ is not thy liousband. 
 That saydest thou truely. 
 
 The woman sayde vnto hym : Syr 1 perceave that thou arte a 
 prophet. Oure fathers worshipped in this mountayne : And ye 
 say thatt in Jerusalem is the place where men ought to praye. 
 Jesus sayde vnto her : woman trust me / The houre cometh / when 
 ye shall nether in this mountayne/ nor yet att Jerusalem/ wor- 
 shippe the father, ye worshippe ye wot neare what/ we knowe 
 what we worshippe. For salvacion commeth of the iewes. But 
 the houre commeth/ and nowe is/ when the true worshippers shall 
 worshippe the father insprete/ and in verite. For verily suche 
 the father requyreth to worshippe hym. God is a sprete/ and they 
 that worshippe hym / must honoure hym/ in sprete and verite. 
 
 The woman sayde vnto hym : I wot well Messias shall come/ 
 which is called Christ. When he is once come/ he will tell vs 
 all thynges. Jesus sayde vnto her : I thatt spake vnto the/ am 
 he. And even at that poynte/ cam his disciples/ and marvelled 
 that he talked with the woman. Yet no man sayde vnto hym : 
 what meanest thou/ or why talkest thou with her ? The woman 
 lefte her water pott behynde her/ and went her wave into the 
 cite/ and sayde to the men there : Come se a man whiche tolde 
 me all thynges thatt ever I dyd. Is not he Christ? Then they 
 went out off the cite/ and cam vnto hym. 
 
 In the meane whyle his disciples prayed hym saynge ; Master 
 eate. He sayde vnto them : I have meate to eate/ that ye 
 knowe nott off. Then sayd the disciples betwene them selves : 
 hath eny man brought hym meate ? Jesus sayd vnto them : My 
 meate ys to fulfill the will off hym that sent me/ And to fyn- 
 nysshe hys worcke. Saye not ye : There are yett foure monethes/ 
 and then commeth harvest? Beholde I saye vnto you/ lyfte 
 vppe youre eyes / and loke on the regions : For they are whyte 
 ailredy vnto harvest. And he that repeth receaveth rewarde /
 
 jTo. Iniy. Cl)c (J^ospcU of ^. Sli)on. 
 
 and gaddereth frute vnto lyfe eternall : That bothe he that sow- 
 eth/ myght reioyce also/ and he thatt repeth. And here in ys 
 the sayhige true/ that won soweth/ And another repeth. I sent 
 you to repe that wheron ye bestowed no laboure. O ther men 
 laboured/ And ye are entred into their labours. 
 
 Many off the Samaritans off the cite beleved on hym/ For 
 the womans sayinge / whych testifyed : He told me all thynges 
 that ever I did. Then when the Samaritans were come 
 vnto hym/ They besought hym/ that he wolde tary wyth them. 
 And he aboode there two dayes. And many moo beleved 
 because off hys awne wordes. And sayde vnto the woman : 
 Nowe we beleve nott be cause off thy sayinge. For we have 
 herde liym oure selves/ and knowe thatt tliys ys even in dede 
 Christ the savioure oft' the worlde. 
 
 After two dayes/ he departed thence/ and went awaye into 
 galile. And Jesus hym silfe testifyed/ that a prophet hath none 
 honoure in hys awne countre. Then as sone as he was come 
 into Galile/ the Galileans receaved hym which had sene all 
 thynges/ that he did at Jerusalem on the feast. For they went 
 also vnto the feast daye. And Jesus cam agayne into Cana of 
 Galile/ where he tourned water into wyne. 
 
 And there was a certayne rueler/ whose sonne was sicke at 
 Capernaum, As sone as he herde that Jesus was come out of 
 iewry into Galile he went vnto hym/ and besought him/ that he 
 wolde descende/ and heale his sonne : For he was even redy to 
 deye. Then sayde Jesus vnto hym : Excepte ye se signes and 
 wonders/ ye beleve not. The rueler sayde vnto hym : Syr come 
 awaye or ever that my chylde deye. Jesus sayde vnto hym goo 
 thy waye/ thy sonne liveth. And the man beleved the wordes 
 that Jesus had spoken vnto hym/ and went his waye. And 
 anon as he went on his waye/ his servauntes mett hym/ and 
 tolde hym/ sayinge: Thy sonne liveth/ Then enquyred he of 
 them the houre when he began to amende. And they sayde 
 vnto hym : Yester daye the seventhe houre/ the fever lefte hym. 
 And the father knew that it was the same houre when Jesus 
 sayde vnto hym : Thy sonne liveth. And he beleved/ and all 
 his houshold. Thys ys agayne the seconde myracle/ that Jesus 
 did/ after he cam out of iewry into Galile, 
 
 Cijc b. Ci)aptfr, 
 
 vas a feast off" the 
 n. There is at Je 
 terhousse a pole called in the ebrue tonge/ bethesda/ havynge 
 
 4 FTER that there was a feast off" the iewes/ and Jesus went 
 vppe to Jerusalem, There is at Jerusalem/ by the slaugh-
 
 Eije €>oi^dl of ^. Sil)on. Cf> b. 
 
 five porches/ in them laye a gneate multitude ofFsicke folke/ off 
 blynde/ halt/ and wyddered/ waytynge for the movynge off the 
 wather. For an angell went doune at a certayne ceason into the 
 pole an stered the water, whosoever then fyrst after the ster- 
 ynge off the water stepped doune/ was made whoale of whatso- 
 ever disease he had. And a certayne man was there/ which had 
 bene diseased xxxviij. yeares. When Jesus sawe hym lye/ and 
 ii^newe that he nowe longe tyme had bene diseased/ he sayde 
 vnto hym: Wilt tliou be whoale? The syke answered hym: 
 Syr I have no man when the water is moved/ to put me into the 
 pole. Butt in the meane tyme/ whill I am about to come/ 
 another stoppeth doune before me. 
 
 Jesus sayde vnto hym/ ryse/ take vp thy beed/ and walke. 
 And immediatly that man was whole / and toke vp his beed / and 
 went. And the same daye was the saboth daye. The iewes 
 therfore sayd vnto hym that was made whole : It is the saboth 
 daye/ it is nott laufull for the to cary thy beed. He answered 
 them : he that made me whole / sayde unto me : Take vp thy 
 beed/ and gett the lience. Then axed they hym: what man is 
 that which sayd vnto the / take vp thy beed and walke. And he 
 that was healed wist not who yt was. For Jesus gatt hym silfe 
 awaye/ be cause that there was preace of people in the place. 
 
 After that/ Jesus founde hym in the temple/ and sayd vnto 
 hym : Beholde thou arte made whole/ se thou synne no moore / 
 lest a worsse thinge happen vnto the. The man departed/ and 
 tolde the iewes that yt was Jesus/ the whyche had made hym 
 whole. And therfore the iewes did persecute Jesus/ and souo-ht 
 the meanes to slee hym/ be cause he had done these thyno-es on 
 the saboth daye. Jesus answered them : My father worketh 
 hidderto/ and I worke. Therfore the iewes sought the moore to 
 kill hym / not only be cause he had broken the saboth : but sayde 
 alsoo that god was his fether/ and made hym silfe equall with 
 god. 
 
 Then answered Jesus and sayde unto them: verely/ verely / 
 I saye vnto you : the sonne can do noo thynge of hym silfe : but 
 that he seyth the father do. For whatsoever he doeth/ that 
 doeth the sonne also. For the father loveth the sonne/ and 
 sheweth hym all thynges/ whatsoever he him silfe doeth. And 
 he will shewe hym gretter thynges then these/ be cause ye 
 shoulde marvayle. For lykwyse as the father rayseth vppe the 
 deed/ and quyckeneth them/ even soo the sonne quyckeneth 
 whom he woll. Nether iudgeth the father eny man : but hath 
 committed all iudgment vnto the sonne / be cause that all men
 
 dFo. Ivyy. €\)t »©ospfU of ^. 3>i)on. 
 
 shulde Iionoure the sonne/ even as tliey honoure the father. He 
 that honoureth nott the sonne/ the same honoureth not the 
 father which hath sent hym. Vyrely verely I saye vnto you : 
 He that heareth my wordes / And beleveth on hym that sent 
 me/ hathe everlastynge lyfe/ and shall not come in to damnacion : 
 but is scaped from deth vnto lyfe. 
 
 Verely/ verely I saye vnto you: the tyme shall come/ and 
 nowe ys/ when the deed shall heare the voyce off the sonne of 
 god. And they that heare/ shall live. For as the father hath 
 life in hym silfe : soo lyke wyse hath he geven to the sonne to 
 have lyfe in hym silfe. And hath geven hym power alsoo to 
 iudge in that he is the sonne off man. Marvayle nott at this/ 
 that the houre shall come/ in the whych all that are in the 
 graves/ shall heare his voice/ and shall come forthe / they that 
 have done goode vnto the resurreccion off lyfe. And they that 
 have doneevyll/ vnto the resurreccion of dampnacion. 
 
 I can of myne awne silfe do noo thynge at all. as I heare I 
 iudge / and my iudgment ys iust/ be cause I seke nott myne 
 awne wyll : Butt the will off the father which hath sent me. Yf 
 I beare witnes off my silfe / my witnes ys nott true. There ys 
 another thatt beareth witnes off me. i^nd I am sure that the 
 witnes whyche he beareth of me is true. 
 
 Ye sent vnto Jhon / and he bare witnes vnto the trueth : but 
 I receave no recorde of man. Neverthelesse/ these thynges I 
 saye / that ye myght be safe. He was a brennynge and a shyn- 
 ynge light/ and ye wolde for a season have reioysed in his liglit. 
 But I have gretter witnes/ then the witnes off Jhon. For the 
 workes whych my father hath geven me to fynnyshe : The same 
 workes whych I do/ beare witnes off me/ thatt my father sent 
 me/ And my father hym silfe/ which hath sent me/ beareth 
 witnes off me. Ye have nott herde hys voice att eny tyme/ nor 
 yett have sene hys shape. And his wcwdes have ye nott abyd- 
 ynge in you : For ye beleve not hym whom he hath sent. 
 
 Searche the scriptures / for in them / ye thynke ye have eter- 
 nal lyfe : And they are they whych testify off me. And yett 
 will ye nott come to me that ye myght have lyfe. 1 receve nott 
 prayse off men : But I knowe you/ that ye have nott the love off 
 God in you, I am come in my fathers name/ and ye receave 
 me not. Yff another shall come in hys awme name/ hym wyll 
 ye receave. howe can ye beleve/ whych receave prayse won of 
 another/ and seke not the prayse which commeth of god only ? 
 
 Suppose nott/ that I wyll accuse you to my father/ Tliere is 
 won that accuseth you/ verely Moses in whom ye truste. For
 
 €lft (^ojipell of ^. 3iI)on. €f). h). 
 
 had ye beleved Moses/ ye wolde have beleved me : For he wrote 
 of me. But when ye beleve not hys writtynge : howe shall ye 
 beieve my wordes, 
 
 1!Lf)t b). Ci)aptcr. 
 
 \ FTER that went Jesus his waye over the see of gahle nye to a 
 ■^^ cite called Tiberias. And a greate multitude folowed hym/ be 
 cause they hadde sene the myracles that he did on them which 
 were diseased. Jesus went vp into a mountayne/ and there he 
 sate with his disciples (And ester a feast of the iewes/ was nye) 
 Then Jesus lifte vppe hys eyes/ and sawe a greate company 
 come vnto hym/ and sayde vnto Phillip: whence shall we bye 
 breed that these might eate : This he sayde to prove hym. For 
 he hym sylfe knewe what he wolde do. 
 
 Philip answered him/ two hondred peny worthe of breed are 
 not sufficient for them/ that every man have a litell. Then 
 sayde vnto hym/ won off hys disciples (Andrew Simon Peters 
 brother) There ys a ladde here/ whych hath fyve barly loves/ 
 and two fisshes : butt what ys that amonge so many ? Jesus 
 sayde : Make the people to sit doune. (There was moche grasse 
 in the place) And the men sate doune/ in nombre/ about five 
 thousande. Jesus toke the breed/ and gave thankes/ and gave 
 to his disciples/ and his disciples/ to them that were sett doune. 
 And likwyse of the fysshes / as moche as they wolde. 
 
 When they had eten ynought/ he sayde vnto his disciples : 
 gadder vppe the broken meate that remayneth : that nothinge 
 be loost. They gaddered it togedder/ and filled twelve basketes 
 wyth the broken meate/ of the five barly loves/ which broken 
 meate remayned vnto them that had eaten. Then those men/ 
 when they had sene te myracle that Jesus did / sayde : This is 
 off a trueth the same prophet which shall come into the worlde. 
 Jesus knew wele ynough/ that they wolde come/ and take hym 
 vppe/ to make hym kynge : and therfore departed he agayne/ 
 into a mountayne/ hym silfe a lone. 
 
 When even was come his disciples went vnto the see/ and 
 entred into a shyppe. And went over the see vnto capernaum. 
 And anon it was darcke/ and Jesus was not come to them. And 
 the see arose with a greate wynde. when they had rowed 
 aboute a xxv. or a xxx. furlonges/ they sawe Jesus walke on 
 the see/ and to drawe nye vnto the shyppe/ and they were 
 afrayed. He sayd vnto them : Itt is 1/ be nott a frayde. Then 
 wolde they have rcceaved hym into the shippe/ and the shippe 
 was by and by at the londe whyther they went.
 
 The daye folowynge/ the people which stode on tlie other syde 
 of the see/ sawe that tliere was none other shyppe tliere save that 
 won wher in his disciples were entred/ and that Jesus went nott 
 in with them into tlie shippe: butt that hys disciples were gone 
 awaye alone (There cam otlier shippes from Tiberias nye vnto 
 the place/ where they ate breed/ when the lorde had blessed) 
 Then when the people sawe tliat Jesus was not there nether hys 
 disciples/ They also toke shippynge and cam to Capernaum 
 ^kinge for Jesus. 
 
 And when they had founde liym on the other syde of the see/ 
 they sayd vnto hym : Master when earnest thou bidder ? Jesus 
 answered them and sayde : verely verely I saye vnto you : ye 
 seke me/ nott be cause ye sawe the myracles : but be cause ye 
 ate of the breed / and were filled. Laboure not for the meate 
 which perissheth/ but for the meate that endureth vnto ever- 
 lastynge lyfe/ whiche meate the sonne of man shall geve vnto 
 you. For hym hath god the father sealed. 
 
 Then sayde they vnto hym : what shall we do that we myght 
 Morke the workes of god? Jesus answered and sayd vnto them : 
 This is the worke of god/ that ye beleve on him/ whom he hath 
 sent. They sayde vnto hym : what signe shewest thou then ? 
 that we maye se and beleve the. What doest thou worke? oure 
 fathers did eate manna in the desert/ as yt ys written : He gave 
 them breed from heven to eate. Jesns sayde vnto them : verely 
 verely I saye vnto you : Moses gave you not breed from heven : 
 but mv father geveth you the true breed from heven. For he is 
 the breed of God/ which commeth doune from heven/ and geveth 
 lyfe vnto the worlde. 
 
 Then sayde they vnto hym : Master ever moore geve vs this 
 breed. And Jesus sayde vnto them : I am that breed of lyfe. 
 He that commeth to me/ shall not honger : and he that beleveth 
 on me shall never thurst. Butt I saye vnto you : that ye have 
 sene me / and yett beleve ye not. All that my father geveth 
 me/ commeth to me : and hym that commeth to me/ cast I not 
 out at the dores. For I cam doune from heven ; nott to do 
 myne awne will : butt his will whiche liathe sent me. And this 
 is mv fathers will which hath sent me/ that of all which he hath 
 geven me/ I shulde loose noo thynge : but shulde rayse it vp 
 ao-ayne at the last daye. And this is the wyll off" hym that sent 
 me/ That every man whych seith the sonne/ And beleveth on 
 hym / have everlastynge lyfe. And I wyll rayse hym vp att the 
 last daye. 
 
 The iewes murmured att itt/ be cause he sayde: I am thatt 
 breed which is come doune from heven. And they savde : Is
 
 €i)t ^oispell of ^. 3)i)oit. Cij. Itj. 
 
 nott this Jesus the sonne of Joseph/ whose father/ and mother 
 we knowe? Howe ys yt then thatt he sayeth/ I cam doiine 
 from heven? Jesus answered and sayde vnto them: Murmur 
 not betwene youre selves. No man can come to me except my 
 father which hatli sent me/ drawe hym. And y will rayse hym vp 
 at the last daye. Hit is written in the prophetes : And they shall 
 all be taught of God. Every man which hath herde/ and learned 
 of the father/ commeth vnto me/ not thateny man hath sene the 
 father/ save he which is off God. The same hath sene the father. 
 
 Verely verely I saye vnto you/ he that beleveth on me hath 
 everlastynge lyfe. I am that breed of lyfe. Youre fathers did 
 eate manna in the wildernes/ and are deed. This is that breed 
 which commeth from heven/ that he wich off it eateth/ shulde 
 also not deye. I am that livynge breed which cam doune from 
 heven. Yf eny man eate of this breed/ he shall live for ever. 
 And the breed that I will geve / is my flesshe/ which I will geve 
 for the lyfe of the worlde. 
 
 The iewes strove amonge them selves sayinge : Howe can this 
 felowe geve vs his flesshe to eat ? Jesus sayde vnto them : 
 Verely / verely I saye vnto you/ except ye eate the flesshe off the 
 Sonne of man/ and drynke his bloude/ ye shall not have lyfe in 
 you. Whosoever eateth my flesshe/ and drynketh my bloudde/ 
 the same hath eternall lyfe : And I will rayse hym vp at the last 
 daye. For my flesshe is meate in dede : and my bloudde is 
 drynke in dede. He thatt eateth my flesshe and drynketh my 
 bloudde/ dwelleth in me and I in hym. As my lyvynge father 
 hath sent me/ even soo lyve I by my father : and he that eateth 
 me/ shall live by me. This is the breed which cam from heven : 
 Nott as youre fathers have eaten manna and are deed : He that 
 eateth of this breed/ shall live ever. 
 
 These thinges sayd he in the sinagoge as he taught in caper- 
 naum. Many of his disciples/ when they had herde this/ sayde : 
 This is an herde sayinge. Who can abyde the hearinge of it? 
 Jesus knew in hym silfe/ that his disciples murmured at hit/ 
 and sayde vnto them : Doth this offende you ? What and if ye 
 shall se the sonne off' man ascende vp where he was before ? It 
 is the sprete that quyckeneth/ the flesshe profieteth nothynge. 
 The wordes that I speake vnto you are sprete and lyfe. But 
 there are some off you that beleve not. For Jesus knewe from 
 the begynnynge / which they were that beleved not. And who 
 shulde betraye hym. And he sayde : Therfore sayd I vnto you : 
 that no man can come vnto me/ except it were geven vnto hym 
 of niY father.
 
 iTo. \yyyi). Eijc (©ogpcU of ^. 3)I)oit. 
 
 From tliat tyme many of his disciples went a waye from him / 
 and companyed no moore with hym. Then sayde Jesus to the 
 twelve : will ye alsoo goo awaye ? Simon Peter answered hym : 
 Master to whom shall we goo ? Thou haste the wordes off eternall 
 lyfe / And we have beleved/ and knowen/ that thou arte Christe 
 the Sonne of the lyvynge God. Jesus answered them : Have not 
 I chosen you twelve ? And yett one ofF you is the devyll ? He 
 spake it oft Judas iscariot the sonne of Simon. For he itt was 
 that shulde betraye hym/ and was one of the twelve. 
 
 Wi)t btj. Cj^aptfr. 
 
 \ FTER that Jesus went about in Galile/ and wolde not goo 
 •^^ about in iewry/ for the iewes soughtt to kyll hym. The iewes 
 tabernacle feast was at honde. His brethren therfore sayde vnto 
 hym : Gett thy silfe hence and goo into iewry that thy disciples 
 maye se thy workes that thou doest. There is no man that 
 doeth eny thynge secretly/ and he hym silfe seketh to be knowen. 
 Yf thou do soche thynges/ shewe thy silfe to the worlde. For 
 as yet his brethren beleved not in hym. 
 
 Then Jesus sayd vnto them : My tyme is not yett come/ youre 
 tyme is all waye redy. The worlde can not hate you. Me it 
 hateth : Because I testy fy off hitt/ thatt the w^orkes off" itt are 
 evyll. Goo ye vppe vnto this feast/ I will uott goo vppe yett 
 vnto this feaste/ For my tyme is nott yett fall come. These 
 wordes he sayde vnto them/ and aboode still in Galile. As sone 
 as his brethren were goone vppe/ then went he also vppe vnto 
 the feast/ nott openly: but as it were prevely. Then sought 
 hym the iewes at the feast/ and sayde: where is he? And 
 moche murmurynge was there of hym amonge the people. 
 Some sayde He is goode. Wother sayde naye/ but he deceaveth 
 the people. No man spake openly of hym/ for feare of the 
 iewes. 
 
 In the myddes of the feast/ Jesus went vppe into the temple/ 
 and taught. And the iewes marveylled/ saiynge : Howe know- 
 eth he the scriptures ? seynge that he never learned. Jesus an- 
 swered them/ and sayde : My doctrine is nott myne/ butt hys 
 thatt sent me. Yft'eny man wyll do hys will/ he shall knowe of 
 the doctrine/ whether it be of god : or whether I spake of my 
 silfe. He that speaketh of him silfe/ seketh liis awne prayse. 
 Butt whosoever seketh his prayse that sent him he ys true/ and 
 no vnrightewesnes is in hym. 
 
 Did not Moses geve you a lawc ? And yet none off" you kepeth
 
 Cf)c ^o^pell of ^. 3)l)o»t- Cf). btj. 
 
 the lawe ? Why goo ye aboiUe to kill me? The people answered 
 and sayde : Thou hast the devyll. Who goeth aboute to kill the ? 
 Jesus answered/ and sayde vnto them/ I have done won worke/ 
 and ye all marvayle. Moses thertbre g-ave vnto you circum- 
 cision/ not because it is of Moses/ but of the fathers. And yet 
 ye on the saboth daye circumcise a man. Yf a man on the 
 saboth daye receave circumcision with out breakynge of the lawe 
 oft' Moses : Disdayne ye at me/ because I made a man every 
 whit whoale on the saboth daye ? Judge not after the vtter 
 aperaunce : but iudge rightewes iudgement. 
 
 Then sayd sum of them of Jerusalem : Is nott this he whom 
 they went aboute to kill ? beholde he speaketh boldly / and they 
 saye nothynge to him. Do not oure ruelars knowe in dede/ that 
 this is very Christ ? But we knowe this man whence he is / but 
 when Christ commeth/ no man shall knowe whence he is. 
 
 Then cryed Jesus in the temple as he taught sayinge : And 
 me ye knowe/ and whence I am ye knowe : and I am nott come 
 off'my silfe/ Butt he thatt sent me is true/ whom ye knoAve nott. 
 I knowe hym : For I am off" hym/ and he hath sent me. Then 
 sought the iewes to take hym : butt no man layde hondes on 
 hym/ because hys tyme was nott yett come. Many off" the peo- 
 ple beleved on hym/ and sayde: When Christ commeth: Will 
 he do moo myracles then this man hathe done? 
 
 The pharises herde that the people murmured suche tliynges 
 about hym : and the pharises and scribes sent ministers forthe to 
 take hym. Then sayde Jesus vnto them : Yett am I a lytell 
 whyle with you/ and then goo I vnto hym that sent me. Ye 
 shall seke me/ and shall nott fynde me : And where I am/ thither 
 can ye nott come. Then sayde the iewes betwene them selves : 
 Whither will he goo ? that we shall nott fynde hym. Will he goo 
 amonge the gentyls/ which are scattered all a broade/ and 
 teache the gentyls ? What maner off" sayinge ys thys that he 
 sayde : ye shall seke me/ and shall nott fynde me : And where 
 I am thither can ye nott come. 
 
 In the last daye / that grett daye off the feaste : Jesus stode 
 and cryed sayinge: Yf eny man thyrst/ lett hym come vnto 
 me and drynke. Whosoever beleveth on me/ as sayeth the 
 scripture/ out off" his belly shall flowe ryvers off" water off" lyfe. 
 This spake he off" the sprete/ which they that beleved on hym 
 shulde receave. For the holy gost was not yet there/ be- 
 cause that Jesus was nott yett glorified. Many off" the people / 
 when they herde this sayinge sayde : This is / no doute / a 
 prophet. Wother sayde : This is Christ. Some sayde : shall 
 
 M 2
 
 ifo. lyyni). €\)t (©o^pcU of ^. 3ll)on. 
 
 Christ come out otf galile ? Sayeth nott the scripture that 
 Christ shall come off the seed off David : and out off the toune 
 off Bethleem where David was ? So was there dissencion amonge 
 the people for hys sake. And some off them wolde have taken 
 hym : butt noo man layde hondes on hym. 
 
 Then cam the ministers to the hye prestes / and pharises. 
 And they sayde vnto them : Why have ye not brought hym ? 
 The servauntes answered : never man spake as thys man 
 speak eth. Then answered them the pharises : Are ye alsoo 
 disceaved ? Doth eny of the ruelers/ or off the pharises beleve 
 on hym ? butt the commen people whyche knovve not the lawe 
 are a cursed. Nicodemus sayde vnto them (He that cam to 
 Jesus by nyght whych was one off them) Doth oure law^e iudge 
 eny man / before it be herde / and knowen/ what he hath done? 
 They answered / and sayde vnto hym : Arte thou alsoo off Galile ? 
 Searche and loke / for out of Galile aryseth noo prophet. And 
 every man went vnto his awnehousse. 
 
 CJ)c bii]. CJjaptei". 
 
 TESUS went vnto the Mounte Olivete/ and erly in the morn- 
 ynge cam agayne into the temple / and all the people cam 
 vnto hym. And he sate doune / and taught them. The scribes 
 and pharises brought vnto hym a woman taken in advoutry / 
 and sett her in the middes and sayde vnto hym : Master thys 
 woman was taken in advoutry / even as the dede was a doyng. 
 Moses in the lawe commaunded vs that suche shulde be stoned : 
 What sayst thou thertbre? And thys they sayde to tempt 
 hym: that they myght have/ wher off to accuse hym. Jesus 
 ' stouped doune / and wyth hys fynger wrote on the grounde. 
 And W'hill they continued axynge hym / he lyfte hym sylfe vppe/ 
 And sayde vnto them : lett liym thatt ys a monge you wyth out 
 synne / cast the fyrst stone at her. And agayne he stouped 
 doune and wrote on the grounde. As sone as they herde that / 
 they went out won by won the eldest fyrst. And Jesus was 
 lefte a lone / and the woman stondynge in the myddes. When 
 Jesus had lifte vppe hym sylfe agayne/ and sawe noo man butt the 
 woman : He sayde vnto her : Woman / where are those thyne 
 accusars? Hath no man condempned the? She sayde : Syr no 
 man. Jesus sayde : Nether do 1 condempne the. Goo hence 
 and synne no moare. 
 
 Then spake Jesus agayne vnto them / sayinge : 1 am the 
 light off the worlde : He that foloweth me shall not walke in
 
 CI)c (So^pdl of ^. SHjon. Cfj. bitj. 
 
 darcknes: butt shall have the light of'lyfe. The pharises sayde 
 vnto hym : thou bearest recorde of thy sylfe : thy recorde ys not 
 true I Jesus answered and sayde vnto them : And yf I beare 
 recorde off rtiy sylfe/ my recorde is true for 1 know whence I 
 cam / and whither I goo. Ye cannot tell wlience I come / and 
 whither I goo. Ye iudge after the flesshe. I iudge no man / 
 and yfF I iudge/ then ys my iudgment true. For I am not 
 a lone: butt I and my father that sent me. Itt ys also written 
 in youre lawe / that the testimony of two men ys true/ I am won 
 that beare witnes off my sylfe / and my father that sent me 
 beareth witnes off me. Then sayde tliey vnto hym : Where 
 is thy father? Jesus answered: ye nether knowe me/ nor yet 
 my father. YfF ye had knowen me/ ye shulde have knowen my 
 father alsoo. These wordes spake Jesus in the tresury/ as he 
 taught in the temple. And no man layde hondes on liym. For 
 hys tyme was nott yett come. 
 
 Then sayde Jesus agayne vnto them : I goo my waye/ and ye 
 shall seke me/ and shall deye in youre synnes. Whither I goo 
 thither can ye not come. Then spake the iewes : wyll he kyll 
 him sylfe/ be cause he sayth : whither I goo/ thither can ye not 
 come? And he sayde vnto them: ye are from beneth/ I am 
 from above. Ye are of this worlde/ I am not off thys worlde. 
 I sayde therfore vnto you / that ye shall deye in youre synnes/ 
 For except ye beleve that I am he / ye shall deye in youre 
 synnes. 
 
 Then sayde they vnto hym / who arte thou ? And Jesus sayde 
 vnto them : Even the very same thynge that I saye vnto you. 
 I have many thynges to saye / and to iudge of you. But he that 
 sent me is true. And I s)3eake in the worlde/ those thynges 
 whych I have herde of hym. They vnderstode not that he 
 spake of his father. 
 
 Then sayde Jesus vnto them : When ye have lift oppe an hye 
 the Sonne off man then shall ye knowe that I am he/ and thatt 
 I do nothynge off my silfe/ Butt as my father hath taught me/ 
 even soo I speake. And he that sent me ys with me. My father 
 hath nott leftg me alone/ For I do alwayes those thynges tliat 
 please him. As he spoke these wordes/ many beleved on hym. 
 
 Then sayde Jesus to those iewes which beleved on hym : Yff 
 ye continue in my saymge/ then are ye my very disciples: and 
 ye shall knowe the trueth: And the truetli shall make you free. 
 They answered hym: We are Abrahams seede/ and were never 
 bonde to eny man : why sayest thou then : Ye shalbe made fre. 
 
 Jesus answered them : verely verely I saye vnto you / that
 
 Avliosoever comniitteth synne/ is the servaunt of synne. And 
 the servaunt abydeth nott hi the housse for ever: Butt the sonne 
 abydeth ever. Yf the sonne therfore shall make you fre/ then are 
 ye fre in dede. I knowe that ye are Abrahams seed! butt ye sake 
 meanes to kyll me be cause my sayinges have noo place in you. 
 I speake that I have sene wyth my father : And ye do that 
 vi'hych ye have seen wyth youre father. 
 
 They answered and sayde vnto hym: Abraham is oure father. 
 Jesus sayde vnto them. Yf ye were Abrahams children/ ye 
 wolde do the dedes of Abraham. But nowe ye goo about to kill 
 me f a man that have tolde you the truthe / which I have herde 
 off my father. This did not Abraham. Ye do the dedes of 
 youre father. Then sayde they vnto hym : we were nott borne 
 of fornicacion. We have won father that is god. Jesus sayde 
 vnto them : Yf god were youre father/ then wolde ye have loved 
 me. For I procede forthe and come from god. Nether cam I 
 of my sylfe / butt he sent me. Why do ye nott knowe my 
 speache ? Be cause ye cannot abyde the hearynge off my 
 wordes. 
 
 Ye are of youre father the devyll/ and the lustes off youre 
 father/ ye will folowe : He was a murtherer from the begyn- 
 nynge/ And aboode nott in the trueth / be cause there ys noo 
 trueth in hym. When he speaketh a lye/ then speaketh he off 
 hys awne. For he ys a lyar/ and the father therof. And be- 
 cause I tell you the trueth/ therfore beleve ye nott me. 
 
 Which of you can rebuke me off synne ? If I saye the trueth/ 
 why do not ye beleve me ? He that is of God / heareth goddes 
 wordes. Ye therfore heare them not / be cause ye are nott of God. 
 
 Then answered the iewes and sayde vnto hym : Saye we nott 
 well that thou arte a Samaritan and hast the devyll ? Jesus an- 
 swered : I have not the devyll : butt I honour my father / and ye 
 have dishonoured me. I seke nottmyne awne prayse: There is 
 won that seketh it and iudgeth. 
 
 Verely verely I saye vnto you / yf a man kepe my sayinges/ 
 he shall never se deeth. Then sade the iewes to hym : Nowe 
 knowe we that thou hast the devyll. Abraham^ is deed / and 
 also the prophettes/ and yett thou sayest : Yf a man kepe my 
 sayinge he shall never tast deeth. Arte thou greater then oure 
 father Abraham? which is deed? and the prophettes are deed. 
 Whome makest thou thy silfe ? 
 
 Jesus answered : Yf I prayse my silfe/ my prayse is nothynge 
 worth. Hit is my father that prayseth me / which ye saye is 
 voure God. And yet have ve not knowen hym : but I knowe
 
 Cljt <25o^pfU of ^. 3)l)ou. €1). iy. 
 
 Iiym. And yi' I shulcle saye / 1 knowe hym nott / I shulde be a 
 lyare lyke vnto you. but I knowe hym r and kepe is sayinge. 
 
 Youre father Abraham was glad to se my daye / and he sawe 
 it and reioysed. Then sayde the iewes vnto hym : Thou arte 
 not yet .1. yere olde / and hast thou sene Abraham ? Jesus sayd 
 vnto them : Verely verely I saye vnto you : yer Abraham was I 
 am. Then toke they vppe stones/ to caste at hym. but Jesus 
 hid hym silfe / and went out of the temple. 
 
 €l)t iy. Cijaptcr. 
 
 A ND as Jesus passed by / he sawe a man which was blynde 
 -^^ from his birth / And his disciples axed hym sayinge : Master 
 who did synne : this man / or his father and mother r that he was 
 borne blynde ? Jesus answered : Nether this man hathe synned / 
 nor yet his fiither and mother: but that the workes of God 
 shulde be shewed on hym I must worke the workes oti" hym that 
 sent me/ whill it is daye. The nyght commeth / when no man 
 can worke. As longe as I am in the worlde / I am the light of 
 the worlde. 
 
 As sone as he had thus spoken/ he spate on the grounde/ and 
 made claye of the spetle/ and rubbed the claye on the eyes off 
 the blynde/ and sayde vnto hym : Goo wesshe the in the pole of 
 Siloe (which bey in terpretacion/ signifieth sant) He went his 
 waye and wesshed/ and cam agayne seinge. The neighboures/ 
 and they that had sene hym before howe that he was a begger 
 sayde : Is not this he that sate and begged ? Some sayde : this 
 is he. other sayd : he is lyke hym. He hym silfe sayde : I am 
 even he. They sayde vnto hym : Howe are thyne eyes openned 
 then ? He answered and sayde : The man that is called Jesus/ 
 made claye/ and anoynted myne eyes/ and sayd vnto me: Goo 
 to the pole Siloe/ and wesshe. I went and wesshed and receaved 
 my sight. They sayde vnto hym : where is he ? He sayde : 
 I cannot tell. 
 
 Then brought they to the pharises/ him that a litell before was 
 blynde (Hit was the saboth daye when Jesus made the claye/ 
 and opened his eyes) Then agayne the pharises also axed hym 
 howe he had receaved his sight. He sayde vnto them : He putt 
 claye apon myne eyes/ And I wasshed/ and I se. Then sayde 
 some of the pharises : This man is not of god/ be cause he kep- 
 eth not the saboth daye. other sayde : howe can a man that is a 
 synner do suche myracles? And there was stryfe amonge them. 
 Then spake they vnto the blynde agayne : What sayst thou of
 
 go. Uvrb. €l)c ©o^pcU of ^. SOijon. 
 
 hyni / be cause he hath openned thyne eyes ? And he sayd : He 
 ys a prophet. 
 
 The lewes did nott beleve oft' the felowe/ howe that lie was 
 blynde/ and had receaved hys sight: vntill they had called the 
 father and mother off" him that had receaved his sight. And 
 they axed them saying: Ys this youre sonne/ whome ye saye 
 was borne blynde '? Howe doth he nowe se then ? His father 
 and mother answered them and sayde : we wote wele that this is 
 cure sonne / and that he was borne blynde : Butt by what 
 meanes he nowe seyth/ that can we not tell or who hath openned 
 his eyes can we nott tell. He is olde ynough/ axe hym/ lett 
 hym answer for hym sylfe/ ofFthynges thatpertayne to hym silfe. 
 Suche wordes spake his father/ and mother/ be cause they feared 
 the iewes/ for the iewes had conspyred allredy that yff'eny man 
 did confesse that he was Christ/ he shulde be excommunicat out 
 of the Sinagoge. Therfore sayde his father and mother: he is 
 olde ynough/ axe liym. 
 
 Then agayne called they the man that was blynde and sayd 
 vnto hym : Geve God the prayse/ we knowe thatt thys man ys a 
 synner. He answered and sayde : Whither he be a synner or 
 noo/ I cannot tell: Won thynge I am sure off/ that I was 
 blynde/ and nowe I se. Then sayde they to him agayne : What 
 did he to the ? Howe opened he thyne eyes ? He answered 
 them/ I tolde you yerwhyle/ And ye did nott heare. Wherfore 
 wolde ye heare ytt agayne ? Wyli ve alsoo be hys disciples ? 
 Then rated thev hym/ and sayde : Thou arte hvs disciple. We 
 are Moses disciples. We are sure that God spake wyth Moses. 
 Thys felowe we knowe not from whence he ys. 
 
 The man answered/ and sayde vnto them : this is a mervelous 
 thynge that ye wote nere whence he is/ and yet hath he openned 
 myne eyes. We knowe wele ynought that God heareth noo 
 synners : But vf eny man be a worshipper of God : and do what 
 his will is/ him heareth he. Sence the worlde began was it nott 
 herde that eny man openned the eyes off" won that was borne 
 blind, if this man were not of god/ he coulde have done noo 
 thynge. They answered and sayd vnto him : thou arte altoged- 
 der borne in synne : and dost thou teache vs ? And they cast 
 hym out. 
 
 Jesus herde that they had excommunicate him / and as sone 
 he had founde hym he sayd vnto hym : doest thou beleve on the 
 sonne of God ? He answered and sayde : And who ys yt lorde/ 
 that I myght beleve on hym ? And Jesus sayde vnto hym : 
 Thou hast both sene hvm / and he it is that talketh with the.
 
 t:i)f (J&o^pfll of ^. 3>i)on. €i). y. 
 
 And he sayde : lorde I beleve. And worshipped hym. Jesu 
 sayde : I am come vnto iudgement/ into this worlde : that they 
 wliich se nott myght se/ and they which se myght be made 
 blynde. And some off the pharises whych were wyth hym/ 
 herde these wordes/ and sayde vnto hym : Are we then blynde? 
 Jesus sayde vnto them/ yf ye were blynde/ ye shulde have noo 
 synne : but nowe ye saye we se/ therfbre youre synne remayneth. 
 
 Cijc r- Cijaptcr. 
 
 'l/'ERELY verely I saye vnto you : Whosoever entreth not in 
 by the dore / into the shepe folde/ but clymeth vppe some 
 other waye : he is a thefe and a robber. He thatt goeth in by 
 the dore/ is the sheplieerde of the shepe. To this man the por- 
 ter opennetli the dore/ and the shepe heare hys voyce/ And he 
 calleth hys awne shepe by name/ and leadeth them out/ and 
 when lie hath sent forthe hys awne shepe/ he goetli before them 
 and the shepe folowe hym. For tliey knowe hys voyce. A 
 straunger they will nott folowe/ butt wyll flye from hym. For 
 they knowe nott the voyce of straungers. This manner of say- 
 inge spake Jesus vnto them. And they vnderstode nott/ what 
 thynges they were/ wliych he spake vnto them. 
 
 Then sayde Jesus vnto tliem agayne : Verely verely I saye vnto 
 you : thatt I am the dore of the shepe. All even as many as 
 cam before me/ are theves and robbers ; but the shepe did not 
 heare them. I am the dore. by me/ yf eny man enter in/ he 
 shalbe safe/ and shall goo in and out/ and fynde pasture. The 
 thefe commeth not but for to steale and kyll/ and destroys. I 
 cam that they myght have lyfe/ and have yt more ^boundantly. 
 
 I am a goode shepheerd/ a goode shepheerd geveth his lyfe 
 for his shepe. An heyred servaunt which is not the shepheerd/ 
 nether the shepe are his awne/ seith the wolfe commynge/ and 
 leveth the shepe/ and flyeth/ and the wolfe/ catcheth/ and scat- 
 tereth the shepe. The heyred servaunt flyeth be cause he is an 
 heyred servaunt/ and careth not for the shepe. I am that goode 
 shepheerde/ and knowe my shepe/ and am knowen of myne. As 
 my father knoweth me : even so knowe I my father. And I geve 
 my sylfe for my shepe/ and other shepe I have/ which are not 
 off this folde. Them also must I bringe / and they shall heare my 
 voyce. And there shalbe won flocke/ and won shepheerde. 
 
 Therfore doth my father love me /be cause I put my lyfe from 
 me / that I myght take it agayne. No man taketh it from me : 
 butt I put ytt awaye off" my silfe. I have power to put it from 
 me/ and power I have to take it agayne. Thys commaundment
 
 Jfo. Xyyyb}. Cljc ©ospcU of ^. ^l)cin. 
 
 have I receaved of my father. Agayne there was dissencion 
 amoiige the iewes for these sayinges/ and many of them sayd : 
 He hath the devyll/ and is madde : why heare ye hym ? other 
 sayde these are nott the wordes off' hym that hath the devyll ; 
 Can the devyll open the eyes off the blynde ? 
 
 Hit was at Jerusalem the feaste of the dedicacion/ and itt was 
 wynter : And Jesus walked in Solomons hall. Then cam the 
 iewes rounde aboute hym / and sayde vnto hym : Howe longe 
 dost thou make vs doute? YfF thou be Chryst/ tell vs playnly. 
 Jesus answered them. I tolde you and ye beleve nott : The 
 workes that I do in my fathers name/ beare witnes off me: 
 butt ye beleve not f because ye are not of my shepe. As I 
 sayde vnto you: my shepe/ heare my voyce/ and I knowe 
 them/ and they folowe me/ and I geve vnto them eternall lyfe. 
 and they shall never perisshe/ nether shall eny man plucke them 
 out off my honde. My father wich gave them me/ is greatter 
 then all men / and no man is able to take them out off my fathers 
 honde/ and I and my father are one. 
 
 Then the iewes agayne toke vppe stones/ to stone hym with all. 
 Jesus answered them : many goode workes have I shewed you 
 from my father: for which off" them wyll ye stone me? The 
 iewes answered hym sayinge: For thy goode workes sake we 
 stone the not: but for thy blasphemy, and be cause that thou 
 beinge a man/ makest thy silfe God. Jesus answered them : Is 
 it not written in youre lawe : I have sayde/ ye are goddes? Yf 
 he called them goddes vnto whom the worde of God was spoken 
 (and the scripture can nott be broken) saye ye then to hym / 
 whom the father hath sanctified/ and sent into the worlde: Thou 
 blasphemest/ because I sayd I am the sonne of god ? Yf I do 
 not the workes off my father/ beleve me not. Butt though ye 
 beleve not me / yett beleve the workes / that ye maye knowe and 
 beleve that the father is in me / and I in hym. 
 
 Agayne they went aboute to take hym/ but he escaped out 
 of their hondes/ and went awaye agayne beyonde Jordan/ into 
 the place where Jhon before had baptised/ and there aboode. 
 and many resorted vnto hym/ and sayd: Jhon did no miracle. 
 Butt all thynges that Jhon spake of this man are true. And 
 there many beleved on hym. 
 
 A CERTAYNE man was sicke/ named Lazarus of Bethania the 
 ■^ toune off Mary and her sister Martha. It was that Mary 
 Avhich annoynted Jesus with oyntment/ and wept his fete with
 
 C^e (©osipiU of ^. 3)l)oit. CIj. vj. 
 
 her heere/ whose brother Lazarus was sicke/ and his sister sent 
 vnto hyni saying-e : Lorde beholder he whom thou lovest is sicke, 
 "When Jesus that herde lie sayd : this infirmite is not vnto deth 
 But for the laude of god / that the sonne ofFgod myght be praysed 
 by the reason of it. Jesus loved Martha and her sister/ and 
 Lazarus. After he herde thatt he was sicke/ then aboode he two 
 dayes still in the same place where he was. 
 
 Then after that sayd he to his disciples : lett vs goo into iewrv 
 agayne. His disciples sayde vntohym: Master/ the iewes lately 
 sought meanes to stone the: and wilt thou goo thither agayne? 
 Jesus answered : are there not twelve houres in the daye? Yf a 
 man walke in the daye he stombleth not/ because he seith the 
 hght of this worlde. yf a man walke in the nyght he stombleth / 
 be cause there is no light in hym. This sayd he. And after 
 that he sayde vnto them : oure freiide Lazarus slepeth/ but I goo 
 to wake hym outt of slepe. Then sayde his disciples: Lorde 
 iff he slepe: then shall he do wele ynough. Jesus spake of his 
 deeth : but they thought that he had spoken of the naturall 
 slepe. Then sayde Jesus vnto them playnly / Lazarus is deed / 
 and I am gladde for youre sakes / that I was not there / be cause 
 ye maye beleve. Neverthelesse let vs goo vnto hym. Then 
 sayde Thomas (which is called Didimus) vnto the disciples: let 
 vs also goo/ that we maye deye with him. 
 
 Then went Jesus/ and founde/ that he had lyne in his grave 
 foure dayes alredy. Bethani was neye vnto Jerusalem / aboute 
 .XV. furlonges of/ And many of the iewes cam to Martha and 
 Mary / to conforte them over their brother. Martha as sone as 
 she herde that Jesus was commynge / went / and met hym. Mary 
 sate stille at home. 
 
 Then sayde Martha vnto Jesus: Lorde yfF thou haddest bene 
 her / my brother had not bene deed : but neverthelesse / I knowe 
 that whatsoever thou axest of God / God will geve it the. Jesus 
 sayde vnto her: Thy brother shall ryse agayne. Martha sayde 
 vnto hym : I knowe well / he shall ryse agayne in the resurreccion 
 att the last daye. Jesus sayde vnto her : I am the resurreccion 
 and lyfe. Whosoever beleveth on me : ye though he were deed/ 
 yet shall he lyve : and whosoever liveth / and beleveth on 
 me / shall never deye. Belevest thou this ? She sayde vnto 
 )iym / ye lorde : I beleve thatt thou arte Christ the sonne off 
 God/ which shall come in to the worlde. 
 
 And as sone as she soo had sayde she went her waye / and 
 called her sister secretly sayinge : The master is come and calleth 
 for the. She as sone as she herde thatt / arose quickly / and 
 cam vnto hym. Jesus was not yet come into the toune : but
 
 was in the place were jNIartlia mett hym. The iewes then which 
 were with her in the housse / and comforted her (when they sawe 
 Mary that she rose vppehastely/ and went out) folowedher sayng: 
 She goeth vnto the grave / to wepe there. 
 
 Then when Mary was come / wliere Jesus was and sawe hym 
 she fell doune at his fete / sayinge vnto hym : Lorde if thou 
 haddest bene here / my brother had not bene deed. When Jesus 
 sawe her wepe / and the iewes also wepe / whych cam with her. 
 He groned in his spret / and vexed hym silfe and sayde : Where 
 have ye layed hym ? They sayde vnto hym : Lorde come and 
 se. And Jesus wept. Then sayde the iewes: Beholde howe ht- 
 loved hym. Some off them sayde : Coulde not he which openned 
 the eyes of the blynde/ have made also/ that this man shuldc- 
 not have deyed ? Jesus agayne gronynge in hym silfe cam to 
 the grave/ it was a cave / and a stone layde on it. 
 
 Jesus sayd: Take ye awaye the stone. Martha (the sister of 
 hym that was deed) sayde vnto him: Lorde by this tyme he 
 stenketh. For he had bene deed foure dayes. Jesus sayde vnto 
 her: Sayde I not vnto the/ that if thou diddest beleve/thoii 
 shuldest se the glory of God. Then they toke awaye the stont 
 from the place where the deed was layde. Jesus lifte vppe his 
 eyes and sayd : Father I geve the thankes be cause that thou 
 hast herde me/ I knewe wele that thou hearest me all wayes : 
 but because of the people that stonde by I sayde it/ that they 
 myght beleve / that thou hast sent me. 
 
 And when he thus hed spoken/ he cryed with a loud voyce ' 
 Lazarus come forthe/ and he that was deed cam forth bounde 
 hand and fote/ with bondes after the manner as they were wontc 
 to bynde their deed with all. And his face was bounde with a 
 napkyn. Jesus sayde vnto them : loose hym/ and lett hvm goo. 
 Then many of the Jewes which cam to mary/ and had sene the 
 thynges which Jesus did/ beleved on hym. But some off them 
 went their wayes to the pharises/ and tolde them what Jesus 
 had done. 
 
 Then gadered the hye prestes and pharises a counsell and 
 savde : what do we ? This man dceth many miracles. Yf we 
 lett hym scape thus all men will beleve on hym. And the 
 romaynes shall come and take awaye oure countre and people. 
 And won of them named Cayphas : which was the hye prest that 
 same yeare/ sayde vnto them: Ye perceave nothynge att all nor 
 yett consider that it is expedient for vs / that won man deye for 
 the people/ and not that all the people perisshe. This spake 
 he nott of hym silfe: butt beynge hye preste that same yeare/ 
 prophesied he that Jesus shulde deye for the people / and not for
 
 Cl^e i^ojipeU of ^. SHjon. Cij. jiij. 
 
 the people only : but what he shulde gadder to gedder in won 
 the children of God which were scattered abroode. From that 
 day kept they a counsell to gedder for to put hym to deeth. 
 
 Jesus therfbre walked no more openly amonge the iewes : butt 
 went his waye thence vnto a countre ny to a wildernes into a cite 
 called efFraym/ and there haunted with his disciples. 
 
 The iewes ester was neye att hond/ and many went out of the 
 countre vppe to Jerusalem before the ester to purify them selves. 
 Then sought they for Jesus, and spake bitwene them selves as 
 they stode in the temple : What thynke ye seynge he commeth 
 not to the feast. The hye prestes and pharises had geven a com- 
 nsaundment that yf eny man knew where he were/ he shulde 
 shewe it that they myght take hym. 
 
 Ci)c yi). Cijapter. 
 
 T^HEN Jesus before sixe dayesof ester/ cam to bethany where 
 Lazarus (which was deed) was / whom Jesus raysed from deeth. 
 There they made him a supper/ and Martha served : butt Lazarus 
 was won of them that sate at the table with hym. Then toke 
 iMary a pounde off oyntment called nardus / perfecte and precious / 
 and anoynted Jesus fete/ and wept his fete with her heer/ and 
 all the housse smelled off the savre off the oyntment. Then 
 sayde won of his disciples named Judas iscariot/ Simons sonne/ 
 which afterwarde betrayed hym : why was not this oyntment 
 solde for thre hondrede pence/ and geven to te povre ? This 
 sayde he / not that he cared for the pover : butt be cause he was 
 a thefe/ and kept the bagge/ and bare that which was geven. 
 Then sayde Jesus : Lett her alone/ agaynst the daye off my bury- 
 inge she kept it. The povre all wayes shall ye have with you/ 
 butt me shall ye nott all wayes have. 
 
 Moche people off the iewes had knowledge that he was there. 
 And they cam nott for Jesus sake only/ butt that they myght 
 se Lazarus also whom he raysed from deeth. The hye prestes 
 held a counsell that they myght put Lazarus to deeth also / be 
 cause that for his sake many of the iewes went awaye/ and 
 heleved on Jesus. 
 
 On the morowe moche people which cam to the feast (when 
 they herde that Jesus shulde come to Jerusalem) toke braunches 
 off palme trees and went and mett hym/ and cryed Hosianna/ 
 blessed is he that in the name of the lorde commeth/ kynge of 
 israhell. Jesus gott a yonge asse and sate theron/ acordynge 
 to that wich was written : feare nott doughter of Sion : beholde
 
 dTo. UTVbiij. Ci)e <©o^pcll of ^. 3H)on. 
 
 thy kynge commeth sittynge on an asses coolte. Tliese thynges 
 vnderstode not his disciples at the fyrst : but when Jesus was 
 gloryfied/ then remembryd they that soche thynges were written 
 of hym/ and that soche thynges they had done vnto hym. 
 
 The people that was with hym/ when he called Lazarus out off 
 his grave/ and raysed hym from deeth/ bare recorde. Therfore 
 met hym the peple/ be cause they herde that he had done soche 
 a myracle. The pharises therfore sayde araonge them selves : 
 Ye SB that we prevayle no thynge : loo all the worlde goth after 
 hym. 
 
 There were certayne grekes amonge them /which camtopraye 
 at the feast/ the same cam to Philip which was of Bethsayda a 
 cite in galile/ and desired hym sayinge : Syr we wolde fayne se 
 Jesus. Philip cam and tolde Andrew, and agayne Andrew 
 and Philip tolde Jesus. And Jesus answered them sayinge: the 
 houre is come that the sonne of man must be glorified. 
 
 Verely verely I saye vnto you/ except the wheate corne fall 
 into the grounde and deye/ it bydeth alone, yf it deye/ it 
 brengeth forth moche frute. He that loveth his life shall destroye 
 it: And he that hateth his lyfe in this worlde/ shall kepe it 
 vnto lyfe eternall. Yf eny man mynister vnto me/ lett hym 
 folowe rne/ and where I am there shall also my minister be. And 
 if eny man minister vnto me/ hym will my father honoure. 
 
 Nowe is my soule troubled / and what shall I saye ? Father 
 delyvre me from this houre : but therfore cam I vnto this houre. 
 Father glorify thy name. Then cam there a voyce from heven / 
 1 have glorified it/ and will glorify it agayne. Then sayde the 
 people that stode by and herde/ it thoundreth. O ther sayde : 
 an angell spake to hym. Jesus answered and sayde : this voyce 
 cam nott be cause of me : but for youre sakes. 
 
 Nowe is the iudgement of this worlde. nowe shall the prynce 
 oflPthis worlde be cast out a dores. And I (yf I were lifte vppe 
 from the erthe) will drawe all men vnto me. This sayde Jesus 
 signifjinge what deeth he shulde deve. The people answered 
 hym : We have herde of the lawe that Christ bydeth ever : and 
 howe sayest thou then that the sonne of man must be lifte vppe? 
 who is that sonne of man ? Jesus sayde vnto them : yet a lytell 
 whyle is the light with you : walke whill ye have light/ lest the 
 darcknes come on you. He that walketh in the darke/ wotteth 
 not whither he goeth. Whyll ye have light/ beleve on the light 
 that ye may be the children of light. 
 
 These thynges spake Jesus and departed/ and hid hym silfe 
 from them. And though he hade done soo many myracles before
 
 Ci)e ©osijpen of &. 3Ji)on. Ci). \ii). 
 
 tliem/ yet beleved not tliey on hym / that the sayinge of Esayas 
 the prophet myght be fulfilled / that he spake. Lorde who shall 
 beleve oure sayinge? And to whom ys the arme off the lorde 
 declared ? Therfore coulde they not beleve/ be cause that 
 Esaias sayth agayne : He hath blinded their eyes/ and hardened 
 their hertes/ that they shuld not se with their eyes/ and vnder- 
 stonde with their hertes/ and shulde be converted and I shulde 
 heale them. Soche thynges sayde Esaias when he sawe hys 
 glory/ and spake of him. Neverthelesse amonge the chefe rulers 
 many beleved on hym/ but be cause of the pharises they 
 wolde not be knowenoff it/ lest tliey shulde be excommunicate. 
 For they loved the prayse that is geven off men / more then the 
 prayse / that commeth of god. 
 
 Jesus cryed and sayd : he that beleveth on me beleveth nott 
 on me/ butt on hym that sent me. And he that seeth me/ 
 seeth hym that sent me. I am come a light into the worlde 
 tliat whosoever beleveth on me shulde nott byde in darcknes/ 
 and yf eny man lieare my wordes and beleve nott/ I iudge hym 
 not. For I cam not to iudge the worlde : but to save the 
 worlde. He that putteth me awaye / and receaveth nott my 
 wordes/ hathe won that iudgeth hym. The wordes that I have 
 spoken shall iudge hym in the last daye. For I have not 
 spoken off my silfe : but my father which sent me gave me a 
 commaundment what I shulde saye/ and what I shulde speake. 
 And I knowe wele that his commaundment ys lyfe everlastynge. 
 Whatsoever I speake therfore/ even as my father bade me/ so I 
 speake. 
 
 Cijc ruj. Cijapter. 
 
 B 
 
 ^EFORE the feast off ester when Jesus knewethat hys houre 
 was come/ thatt he shulde departe out of this worlde vnto 
 the father. When he loved his which were in the worlde / vnto 
 the ende he loved them. And when supper was ended/ after 
 that the devyll had put in the hert off Judas iscariot Simons 
 Sonne / to be traye him. Jesus knowynge that the father had 
 geven him all thinges into his hondes. And that he was come 
 from God/ and went to God / he rose from supper / and layde a 
 syde hys vpper garmentes/ and toke a towell/ and gyrd hym 
 silfe. After that poured he water into a basyn/ and began to 
 washe hys disciples fete/ and to wyppe them with the towell/ 
 where with he was gyrde. 
 
 Then cam he to Simon Peter. And Peter sayde to him :
 
 iTo. Imiy. €i)t ©o^pcU of ;§. Siljon. 
 
 Lorde sha.lt thou wesshe my fete? Jesus answered and sayde 
 vnto hym : wliat I do thou wottest nott nowe / thou shalt knowe 
 hereafter. Peter sayd vnto hym : Thou shalt nott wesshe my 
 fete whill the worlde stondeth. Jesus answered him : vfF I 
 washe not thy fete/ thou shalt have no part with me. Simon 
 Peter sayde vnto hym : Lorde nott my fete only / butt also my 
 hondes and my heed. Jesus sayde to hym : he that is wesshed / 
 nedeth not but to wesshe his fete/ but is clene every whit/ And 
 ye are clene : butt nott all. For he knewe his betrayer. Ther- 
 fore sayde he : ye are not all clene. 
 
 After he had wesshed their fete/ and receaved his clothes/ 
 and was sett doune agayne/ he sayde vnto them : wot ye what I 
 have done to you ? ye call me master and lorde / and ye saye 
 well/ for soo am I. Yf I then youre lorde and master have 
 wesshen y^oure fete / ye alsoo ought to wesshe one anothers fete. 
 For I have geven you an ensample / that ye shulde do as I have 
 done to you. Verely verely I saye vnto you / the servaunt is 
 not gretter then hys master. Nether the messenger gretter then 
 he that sent hym. 
 
 Yf ye vnderstonde these thynges/ happy are ye yf ye do them. 
 I speake not ofF you all / I knowe whom I have chosen. But 
 that the scripture be fulfilled: he that eateth breed with me/ 
 Hath lifte vppe his hele againste me. Nowe tell I you before it 
 come : that when yt is come to passe/ ye myght beleve that I 
 am he. Verely verely I saye vnto you : He that receaveth 
 whomsoever I sende / receaveth me. And he that receaveth me/ 
 receaveth hym that sent me. 
 
 When Jesus had thus sayde/ he was troubled in his sprete/ 
 and testified sayinge : verely verely I saye vnto you / that won off 
 you shall betraye me. Then the disciples loked won on another 
 doutinge of whom he spake. There was one of his disciples 
 which leaned on Jesus besome/ whom Jesus loved. To hym 
 beckened Simon Peter that he shulde axe who it was off whome 
 he spake. He then as he leaned on Jesus brest sayde vnto hym : 
 Lorde who ys it? Jesus answered/ he yt ys to whom I geve a 
 soppe/ when I have dept hit. And he wet a soppe / and gave 
 ytt to Judas iscarioth Simons sonne. And after the soppe Satan 
 entred into hym. 
 
 Then sayde Jesus vnto hym : thatt thou dost do quycly. 
 That wist noo man at the table/ for what intent he spake vnto 
 hym. Some oflF them thought/ be cause Judas had the bagge/ 
 thatt Jesus had sayd vnto hym/ by those thynges that we have 
 nede of against the feast: or that he shulde geve somethvnge
 
 Eijt (SoiSpcU of ^. 3li)on. CI), jiiitj. 
 
 to the povre. As sone then as he had receaved the soppe/ he 
 went immediatly out. And it was nyght. When he was gone 
 out/ Jesus sayde : nowe is the soue of man glorified. And God 
 is glorified l)y hym. Yf God be glorified by him/ God shall 
 also glorify him / in him sylfe : and shall strayght waye glorify hym. 
 Deare children/ yet a lytell whyle am I with you. Ye shall 
 seke me/ and as I sayde vnto the iewes whither I goo/ thither 
 can ye nott come. Alsoo to you saye I nowe. A newe com- 
 maundment geve I vnto you/ that ye love to gedder/ as I have 
 loved you / that even soo ye love one another. By thys shall 
 men knowe that ye are my disciples/ yf ye shall have love won 
 to another. Simon Peter sayd vnto hym : lorde whither goest 
 thou ? Jesus answered hym : whither I goo thou canst not 
 folowe me nowe/ thou shalt foloweme afterwardes. Peter sayd 
 vnto hym lorde why cannot I folowe the nowe? I will geve my 
 lyfe for thy sake. Jesus answered hym : Wilt thou geve thy 
 lyfe for my sake ? Verely verely I saye vnto the / the cocke shall 
 nott crowe/ till thou have denyed me thryse. 
 
 Cije yiiij. Cijapter. 
 
 A ND he sayde vnto hys disciples: Lett nott youre hertes be 
 ■^^ trubled/ beleve in God/ and beleve in me. In my fathers 
 housse are many mansions. If it were not soo/ I wolde have 
 tolde you. I goo to prepare a place for you. I will come 
 agayne/ and receve you even vnto myselfe/ that where I am/ 
 theare maye ye be also. And whither I goo ye knowe/ and the 
 waye ye knowe. 
 
 Thomas sayde vnto him : Lorde we knowe not whyther thou 
 goest. Also howe is it possible for vs to knowe the waye ? Jesus 
 sayde vnto hym I am the waye/ verite/ and lyfe. No man com- 
 meth vnto the father/ but by me. Yf ye hadknowen me ye had 
 knowen my father alsoo. And nowe ye knowe hym. And ye 
 have sene hym. 
 
 Phillip said vnto him: lorde shew vs thy father and it suffiseth 
 vs Jesus sayde vnto hym : have I bene so longe time with you : 
 and yet hast thou not knowen me? Philip/ he that hath sene 
 me /hath sene the father. And howe sayest thou then: shewe 
 vs the father ? Belevest thou nott that I am in the father/ and 
 the father in me ? The wordes that I speake vnto you/ I speake 
 not of my silfe : but the father dwellinge in me is he that doeth 
 the workes. Beleve that I am in the father/ and the fatlier in 
 me. Att the leest beleve me for the very workes sake. 
 
 N
 
 dFo. yc. €ift ©o^pcU of ^. 3>i)on. 
 
 Verely verely I saye vnto yon whosoever beleeveth on me / the 
 workes that I doo / the same shall he do / and gretter workes 
 then these shall he do/ be cause I go vnto my father. And 
 whatsoever ye axe in my name/ that will I do/ that the father 
 might be glorified by the sonne. Yf ye shal axe eny thynge in 
 my name I will do it. 
 
 Yf ye love me kepe my commaundmentes/ and I will praye 
 my father/ and he shall geve you a nother comforter/ that he 
 maye byde with you ever/ which is the sprete of truthe whome 
 the worlde cannot receave/ be cause the worlde seyth him not / 
 nether knoweth hym. Butt ye knowe him/ For he dwelleth 
 with you/ and shalbe in you. I will nott leave you comfortlesse : 
 I will come vnto you. 
 
 Hit is yet a litell whyle and the worlde seyth me noo moare : 
 but ye shall se me. For I live / and ye shall live. That daye 
 shall ye knowe that I am in my father/ and my father in me/ 
 and I in you. 
 
 He that hath my commaundmentes and kepeth them / the 
 same is he that loveth me/ and he that loveth me shalbe loved 
 of my father/ and I will love him/ and will showe myne awne 
 silfe vnto him. Judas sayd vnto him (not Judas iscarioth) lorde 
 what is the cause that thou wilt shewe thy silfe vnto vs / and not 
 vnto the worlde ? Jesus answered and sayde vnto hym : yf a 
 man love me and wyll kepe my sayinges/ my father also will 
 love him/ and we woU come vnto hym/ and Avyll dwell wyth 
 hym. He that loveth me not/ kepeth nott my sayinges. And 
 the wordes which ye heare are nott myne / but my fathers / which 
 sent me. 
 
 This have I spoken vnto you beynge yett present with you. 
 But that comforter which ys the holy gost (whom my father will 
 sende in my name) shall teache you all thynges / and brynge 
 all thynges to youre remembraunce/ whatsoever I have tolde 
 you. 
 
 Peace I leve with you / my peace I geve vnto you. Nott as 
 the worlde geveth / geve I vnto you. Lett not youre hertes be 
 greved/ nether feare ye. Ye have herde howe I saide vnto you: 
 I goo and come agayne vnto you. Yf ye loved me/ ye wolde 
 verely reioyce / be cause I sayde / I goo vnto the father. For 
 the father is gretter then I / And nowe have I shewed you / 
 before it come/ that when it is come to passe/ ye niyght 
 beleve. 
 
 Here after will I not talke many wordes vnto you. For the 
 chefe ruelar off thys worlde commeth/ and hath nought in me.
 
 €\)e (Sojfpdl of ^. 3)i)on. CIj. yb. 
 
 But that the worlde maye knowe that I love my father / And as 
 my father gave me comrnaundment / even soo do I. Ryse lett vs 
 goo hence. 
 
 Ci)e rb. €l)HpUr. 
 
 T AM the true vyne / and my father ys an Imsbande man. Every 
 braunche that beareth nott frute in me / He will take avv^aye. 
 And every braunce that beareth frute will he pourge that it maye 
 bringe moare frute. Nowe are ye cleane / be the meanes of the 
 wordes which I have spoken vnto you. Byde in me/ and I in 
 you. As the braunche cannot beare frute off it sylfe/ excepte it 
 byde in the vyne: no more can ye excepte ye abyde in me. 
 
 I am the vyne / and ye are the braunches. He that abydeth 
 in me / and I in hym / the same bryngeth forth moche frute. 
 For without me can ye do nothynge. YfFa man byde nott in 
 me / he ys cast forthe as a braunche / and is widdred : and men 
 gadder them / and cast them into the fyre / and they burne. Yff 
 ye byde in me/ and my wordes also bide in you : axe what ye 
 will / and it shalbe geven you. Heare in is my father glorified / 
 that ye beare moche frute / and be made my disciples. 
 
 As my father hath loved me/ even soo have 1 loved you. Con- 
 tinue in my love. Yf ye shall kepe my commaundmentes/ ye shall 
 byde in my love / even as I have kept my fathers commaund- 
 mentes / and byde in his love. These thinges have I spoken vnto 
 you/ that my ioye myght remayne in you/ and that youre ioye 
 myght be full. Thys ys my commaundment / that ye love togedder 
 as I have loved you. Gretter love then this hath no man / then 
 that a man bestowe his lyfe for his frendes. Ye are my frendes/ 
 yf ye do whatsoever I commaunde you. Hence forth call I you 
 nott servauntes : For the servaunt knoweth nott what hys lorde 
 doeth. Butt you have I called frendes : For all thynges that 
 I have herde of my father/ I have openned to you. 
 
 Ye have not chosen me / but I have chosen you and ordeyned 
 you that ye goo/ and bringe forthe frute/ and that youre frute 
 remayne/ that whatsoever ye shall axe off my father in my name 
 he shulde geve it you. 
 
 This commaunde I you / that ye love to gedder. Yf the worlde 
 hate you/ ye knowe that he hated me before he hated you. Yf 
 ye were of the worlde / the worlde wolde love his awne. Be 
 cause ye are not of the worlde/ but I have chosen you out of the 
 worlde/ therfore hateth you the worlde. Remember my sayinge/ 
 that I sayde vnto you : the servaunte is not gretter then liis lorde. 
 
 N 2
 
 dfo. v(j. ®ijf ©ojiptU of ^. 3>i;on. 
 
 yf they have persecuted me/ so will they persecute you YfFthey 
 have kept my sayinge/ so will they kepe youres. 
 
 But all these' thy nges will they do vnto you for my names 
 sake/ be cause they have nott knowen hym that sent me. Yf I 
 had not come and spoken vnto them/ they shulde have no 
 synne : butt nowe have they nothynge to cloke theyr synne 
 with all. He that hateth me / hateth my father. IfFI had nott 
 done workes amonge them which none other man did/ they 
 shulde be with oute synne. But nowe have they sene/ and yet 
 have hated bothe me and my father : Even thatt the sayinge 
 myght be fulfilled that is written in theyre lawe. They hated me 
 withoutt a cause. Butt when the comforter is come/ whom I 
 will sende vnto you from the father/ wich is the sprete of verite/ 
 which proceadeth off the father/ he shall testifie off me. And 
 ye shall beare witnes also / because ye have bene with me from 
 the begynnynge. 
 
 Ci^c yb). Ci;aptcr. 
 
 npHESE thynges have I sayde vnto you be cause ye shulde 
 -*- nott be hurte in youre fayth. They shall excomunicat you / 
 ye the tyme shall come/ thatt whosoever killeth you / will thynke 
 that he doth God true service. And suche thynges will they do 
 vnto you/ be cause they have not knowen the father nether yet 
 me. These thynges have I tolde you/ that when that houre is 
 come/ ye shulde remember them/ that I tolde you so. These 
 thynges sayde I not vnto you at the begynnynge/ be cause I was 
 present with you. 
 
 Butt nowe goo I my waye to hym thatt sent me/ and none of 
 you axeth me : whither goest thou ? but be cause I have sayde 
 suche thynges vnto you/ youre hertes are full off sorowe. Never- 
 thelesse I tell you the trueth it is expedient for you that I goo 
 a waye. For yf I goo nott awaye/ that comforter will nott come 
 vnto you. Yff I de parte I will sende hym vnto you. And when 
 he is come / he will rebuke the worlde off synne / and of rightwes- 
 nes / and of iudgement. Of synne / because they beleve not on 
 me: Of rightwesnes/ be cause I goo to my father/ and ye 
 shall se me no moare : And of iudgement/ be cause the chefe 
 rueler of this worlde/ is iudged alredy. 
 
 I have yet many thynges to saye vnto you : but ye cannot 
 beare them awaye nowe. When he is wons come (I meane the 
 sprete of verite) he will leade you into all trueth. He shall nott 
 speake of hym silfe : but whatsoever he shall heare / that shall
 
 E]^e (Sogptll of ^. 3)i)0"- Ci). yb). 
 
 he speake/ and he will shewe you thynges to come. He shall 
 glorify me/ for he shall receave of myne/ and shall shewe vnto 
 you. All thynges that my father hath ar myne. Therfore sayd 
 I vnto you that he shal take of mine and shewe vnto you. 
 
 After awhyle ye shall not se me / and agayne after a whyle ye 
 shall se me : For I goo to my father. Then sayd some of his 
 disciples bitwene them selves : what is this that he sayth vnto 
 vs/ after a whyle ye shall not se me/ and agayne after a whyle 
 ye shall se me : and that I goo to my father. They sayde ther- 
 fore: what is this that he sayth after a while? we cannot tell 
 what he saith. Jesus perceaved/ that they wolde axe hym / and 
 sayde vnto them : This is it that ye enquyre of bitwene youre 
 selves/ that I sayd/ after a whyle ye shall nott se me/ and agayne 
 after a whyle ye shall se me. Verely verely I saye vnto you : ye 
 shall wepe and lament/ and the worlde shall reioyce. Ye shall 
 sorowe : but youre sorowe shalbe tourned to ioye, 
 
 A woman when she traveyleth hath sorowe/ be cause her houre 
 is come : but as sone as she is delivered off her chylde she re- 
 membreth no moare her anguysshe / for ioye that a man is borne 
 in to the worlde. And ye nowe are in sorowe : butt I will se 
 you agayne: and youre hertes shall reioyce/ and youre ioye 
 shall no man take from you. And in that daye shall ye axe me 
 no question. Verely verely I saye vnto you/ whatsoever ye 
 shall axe the father in my name/ he will geve it you. Hetherto 
 have ye axed no thinge / in my name. Axe and ye shall re- 
 ceave it: that youre ioye maye be full. 
 
 These thinges have I spoken vnto you in proverbes. The 
 tyme will come when I shall no nloare spake to you in proverbes : 
 but I shall shewe you playnly from my father. At that daye 
 shall ye axe in myne name. And I saye not vnto you that I 
 will speake vnto my father for you. For my father hym silfe 
 loveth you/ be cause ye have loved me. and beleved that I 
 cam out from god. I went out from the father/ and cam 
 into the worlde : I leve the worlde agayne / and go to the 
 father. 
 
 His disciples sayd vnto hym : loo nowe speakest thou playnly/ 
 and thou vsest no proverbe. Nowe knowe we that thou vnder- 
 stondest all thinges / and nedest not that eny man shulde axe the 
 eny question. Therfore beleve we that thou camst from god. 
 Jesus answered them : Nowe ye do beleve. Beholde the houre 
 draweth nye / and ys alredy come / that ye shalbe scatered every 
 man his wayes/ and shall leave me alone. And yet am I not alone. 
 For my father is with me.
 
 dTo. yd]. €\)t (JSosiptU of ^. 3Hjon. 
 
 These vvordes liave I spoken vnto you that in me ye niyght 
 have peace. In the worlde shall ye have tribulacion : but be of 
 good cheare / I have overcome the worlde, 
 
 Ci)e rbi). Cijaptct. 
 
 nPHESE wordes spake Jesus and lifte vppe his eyes to heven/ 
 and sayde : father the houre is come glorify thy sonne that 
 thy Sonne maye glorify the. As thou hast geven hym power over 
 all flesshe/ that he shulde geve eternall life to as many as thou 
 hast geven him. This is life eternall that they myght knowe the 
 that only very God : and whom thou hast sent Jesus Christ. 
 
 1 have gloryfied the on the erth. I have fynyssheed the workes 
 whych thou gavest me to do. And no we glorify me thou father 
 in thyn awne presence/ with the glory which I had with the 
 yerre the worlde was. I have declared thy name vnto the men 
 whych thou gavest me out off the worlde. Thyne they were/ 
 and thou hast geven them me/ and they have kept thy sayinges. 
 Nowe have they knowen that all thinges whatsoever thou hast 
 geven me/ are of the. For I have geven vnto them the wordes 
 which thou gavest me/ and they have receaved them/ and have 
 knowen surely that I cam out from the : and have beleved that 
 thou diddest send me. 
 
 I praye for them. I praye not for the worlde: but for them 
 which thou hast geven me/ for they are thyne/ and all myne are 
 thyne/ and thyne are myne/ and I am glorifyed in them. And 
 now am I no moare in the worlde/ but they are in the worlde/ 
 and I come to the. Wholy father kepe in thyne awne name 
 them which thou hast geven me/ that they maye be one as 
 we are. Whyll I was with them in the worlde/ I kepte them in 
 thy name. Those that thou gavest me/ have I kepte/ and none 
 of them is lost/ but that lost chylde/ that the scripture myght 
 be fulfilled. 
 
 Nowe come I to the/ and these wordes speake I in the worlde 
 that they myght have my ioye full in them. I have geven them 
 thy doctryne/ and the Avorlde hath hated them / be cause they 
 are nott off the worlde / even as I am not of the worlde. I 
 desyre not that thou shuldest take them out of the worlde: but 
 that thou kepe them from evyll. They are not off the worlde/ 
 as I am not of the worlde. Sanctify them in thy trueth. Thy 
 sayinge is verite. As thou diddest send me into the worlde/ even 
 soo have I sent them into the worlde / and for their sakes sanctify 
 I my silfe/ thattthey also myght be sanctified thorowe the trueth.
 
 €\)t (©o^pfll of ^. SH)on. CIj. ybii). 
 
 I praye not tor tliem alone : butt for them also which shall 
 beleve on me thorowe their preachynge / that they all maye be 
 one / as thou father arte in me/ and I in the/ that they maye be 
 alsoo one in vs / that the worlde maye beleve that thou hast sent 
 me, Andthat glory that thou gavest me I have geven them / 
 that they maye be wone / as we are wone. I am in them cftid thou 
 arte in me/ that they maye be made perfecte in won/ and that 
 the worlde maye knowe that thou hast sent me/ and hast loved 
 them/ as thou hast loved me. 
 
 Father I will that they which tliou hast geven me/ be with me 
 where I am/ that they maye se my glory which thou hast geven 
 me. For thou hast loved me before the makynge of the worlde 
 
 righteous father the very worlde hath nott knowen the : butt 
 
 1 have knowen the/ and these have knowen that thou hast sent 
 me. And I have declared vnto them thy name/ and will declare 
 it/ that the love wher with thou lovedst me/ be in them / and 
 that I be in them. 
 
 Ci)e )rbuj. Cfjaptey. 
 
 "Vl/^HEN Jesus had spoken these wordes/ he went forth with 
 his disciples over the broke Cedron/ where was a garden/ 
 into the which he entered with his disciples (Judas also wich be- 
 trayed hym knewe the place/ for Jesus often tymes resorted 
 thither with his disciples) Judas then after he had receaved a 
 bonde otf men / and ministers of the hy prestes / and of the pha- 
 rises cam thither with lanterns/ and fyerbrondes/ and wepens. 
 Then Jesus knowynge all thynges that shulde come on hym/ 
 went forth and sayde vnto them : whom seke ye ? They an- 
 swered hym : Jesus off nazareth. Jesus sayde vnto them : I 
 am he. 
 
 Judas also which betrayed him stode by with them. As sone 
 as he had sayd vnto them I am he/ they went backe wardesand 
 fell to the grounde. He axed them agayne : whome seke ye ? 
 They sayde : Jesus off Nazareth. Jesus answered/ I sayde vnto 
 you/ I am he. Iff ye seke me/ lett these goo theyr waye / 
 That the sayinge myght be fulfilled which he spake : of them 
 which thou gavest have I not lost one. 
 
 Simon Peter had a swearde/ and drue hym out/ and smote 
 the hye prestes servaunt/ and cut off his right eare. The ser- 
 vauntes name was Malchas. Then sayde Jesus vnto Peter: put 
 vppe thy swearde into the sheath : shall I not drynke of the 
 cuppe which my father had geven nie '. Then the company /
 
 jTo. ycii]. €l;e ti^oiSpcU of ^. 3)i)on. 
 
 and the Captayne/ and tlie ministers off the iewes/ toke Jesus 
 and bounde hym / and ledde hym awaye to Anna fyrst : For he 
 was fatherelawe vnto Cayphas/ which was the hye preste thatt 
 same yeare. Cayphas was he that gave couhsell to the iewes 
 that it was expedient that won man shulde deye for the people. 
 
 Simon Peter folowed Jesus/ and another disciple/ that disci- 
 ple w'as knowen of the hye preste/ and went in with Jesus into 
 the pallys of the hye preste. Peter stode att the dore with outt. 
 Then wentt outt thatt other disciple which was knowen vnto the 
 hye preste/ and spake to the damsell thatt kept the dore/ and 
 brought in Peter. Then sayde the damsell that kept the dore 
 vnto Peter: Arte nott thou wone off this mannes disciples? He 
 sayde : I am nott. The servauntes and the ministers stode 
 there/ and had made a fyre off coles. For it was colde/ and 
 they warmed them selves. Peter also stode amonge them and 
 warmed hym silfe. 
 
 The hye preste axed Jesus of his disciples/ and of his doctrine. 
 Jesus answered hym : I spak openly in the worlde. I ever 
 taught in the sinagoge and in the temple whither all the iewes 
 resorted: and in secrete have I sayde nothynge : wliy axestthou 
 me ? Axe them whiche herde me what I sayde vnto them. Be- 
 holde they can tell what I sayde. AVhen he had thus spoken / 
 one off the ministers which stode by / smote Jesus on the face 
 sayinge : Answrest thou the hye preste soo ? Jesus answered 
 hym : Yf I have evyll spoken/ beare witnes of the evyll : yf I 
 have well spoken/ why sraytest thou nie ? Annas sent hym 
 bounde vnto Cayphas as the hye preste. 
 
 Simon Peter stode and warmed hym silfe/ and they sayde vnto 
 hym : Arte not thou also won of his disciples? He denyed itt / 
 and sayde : I am not. Won of the servauntes of the hye preste 
 (his cosyn wdiose eare Peter smote oO sayde vnto hym : did not 
 I se the in the gardenwith hym? Peter denyed it agayne. And 
 immediatly the cocke crewe. 
 
 Then ledd they Jesus from Cayphas into the housse of iudge- 
 ment. Hit was in the mornynge/ and they them selves went 
 not into the iudgement housse lest they shulde be defyled/ butt 
 that they myght eate Pascha. Pilate then went oute vnto 
 them and sayde : What accusacion brynge ye agaynste this 
 man ? Tliey answered and sayd vnto hym : Iff he were nott an 
 evyll doar/ we wolde not have delyvered hvm vnto the. Then 
 sayd Pilate vnto them : take hym vnto you/ and iudge hym after 
 youre awne lawe. The iewes sayde vnto hym. It is nott law- 
 full for vs to putt eny man to deeth. That the wordes of Jesus
 
 €\)t ^oiSpcll of ^. 3)i)o». C^. yiy. 
 
 myght be fulfilled which he spake/ signifyinge what deeth he 
 shulde deye. 
 
 Then Pilate entred into the iudgement housse agayne/ and 
 called Jesus/ and sayd vnto him : Arte thou kynge oftheiewes? 
 Jesus answered : sayst thou that off thy sylfe/ or did other tell 
 ytt the of me ? Pilate answered : Am I a iewe ? Thyne awne 
 nacion an hye prestes have delivered the vnto me. What hast 
 thou done ? Jesus answered : my kyngdome is not of this 
 worlde. Yff" my kyngdome were of this worlde then wolde my 
 ministers suerly fight/ that I shulde not be delyvered to the 
 iewes/ but nowe is my kyngdome not from hence. Pilate sayde 
 vnto hym : Arte thou a kynge then ? Jesus answered : Thou 
 sayst that I am a kynge. For this cause was I borne/ and for 
 this cause cam I into the worlde / that I shulde beare witnes vnto 
 the trueth. All that are of the trueth heare my voice. Pilate 
 sayde vnto hym : what is trueth. 
 
 And when he had sayde that/ he went out agayne vnto the 
 iewes / and sayde vnto them : I fynde in him no cause at all. 
 Ye have a costome amonge you/ that I shulde delyvre you won 
 loosse at ester, will ye that I loose vnto you the kynge of the 
 iewes. Then cryed they all againe sayinge : Not him/ but Bar- 
 rabas. Barrabas was a Robber. 
 
 C]^c yiy. Cljapter. 
 
 T 
 
 HEN Pilate toke Jesus and scourged hym. And the soudiers 
 woiide a croune off" thornes and put it on his heed. And 
 they did put on hym a purple garment/ and sayd : hayl kynge off 
 the iewes. And they smote hym on the face Pilate went forthe 
 agayne/ and sayde vnto them: beholde I brynge him forth to 
 you/ that ye maye knowe that I fynde no faute in hym. Then 
 cam Jesus forthe wearynge a croune of thornes/ and a robe of 
 purple. And Pilate sayd vnto them : Beholde the man. When 
 the hye prestes and ministers sawe him / they cryed sayinge : 
 crucify him/ crucify hym. Pilate sayde vnto them. Take ye 
 hym and crucify hym : For I fynde no cause in hym. The 
 iewes answered hym: We have a lawe/ and by oure lawe he 
 ought to deye : be cause he made hym silfe the sonne of God. 
 
 When Pilate herde that sayinge/ he was the moare afrayde/ 
 and went agayne in to the iudgment house / and sayde vnto 
 Jesus : whence arte thou ? Jesus gave hym none answere. Then 
 sayde Pilate vnto hym : Speakest thou not vnto me ? Knowest 
 thou nott that I have power to crucify the/ and have power to
 
 dTo. yciii). Cije (i^ojipen of ^. SJijon. 
 
 loose the ? Jesus answered : Thou coudest have no power att all 
 agaynst me/ except it were geven vnto the from above. Ther- 
 fore he that delivered me vnto the/ is moare in synne. And 
 from thence tbrthe soug:ht Pilate nieanes to loose liym : but the 
 iewes cryed sayinge : yf thou lett hym goo/ thou arte not Cesars 
 frende. Whosoever maketh him silfe a kynge/ is agaynst Cesar. 
 
 When Pilate herde that sayinge he brought Jesus forthe/ and 
 sate downe to geve sentence/ in a place called the pavement: 
 Butt in the he brue tonge / Gabbatha. (Hitt was the saboth even 
 which falleth in the ester fest/ and aboute the sixte houre) And 
 he sayde vnto the iewes : Beholde youre kynge. They cryed/ 
 awaye with hym/awaye with hym/ Crucify hym. Pilate sayde 
 vnto them : Shall I crucify youre kynge ? The hye prestes 
 answered : We have noo kynge but Cesar. Then delivered he 
 hym vnto them to be crucified. 
 
 And they toke Jesus and ledde hym awaye. And he bare his 
 crosse/ and went forthe into a place called the place off deed 
 menus seniles (which is named in hebrue/ Golgatha) where they 
 crucified hym. And with hym two other: on ether svde won/ 
 and Jesus in the myddes. Pilate wrote his title/ and put it on 
 the crosse. The wrytynge was/ Jesus off nazareth/ kynge off the 
 iewes. This tytle reed many off the iewes. For the place where 
 Jesus was crucified/ was neye to the cite. And it was written in 
 hebrue/ greke/ and latyn. Then sayde the hye prestes off the 
 iewes to Pilate : wryte nott/ kynge off the iewes : butt that he 
 sayde/ I am kynge of the iewes. Pilate answered: what I have 
 written/ that have I written. 
 
 The soudiers/ when they had crucified Jesus/ toke his gar- 
 mentes and made foure partes/ to every soudier a parte/ and 
 also his coote. The coote was with out seme woven vppon 
 thorowe and thorowe. And they sayde won to another : Let 
 vs nott devyde it : butt cast lootes who shall have it. That the 
 scripture myght be fulfilled which sayth : They parted my 
 rayment amonge them/ and on my coote did cast lottes. And 
 the soudiers did soche thynges in dede. 
 
 There stode by the cross of Jesus his mother/ and his mothers 
 sister/ Mary the wyfe off Cleophas/ and Mary magdalene. 
 When Jesus sawe his mother/ and the disciple stondynge whom 
 he loved/ he sayde vnto his mother: Woman beholde thy sonne. 
 Then sayde he to the disciple : beholde thy mother. And from 
 that houre the disciple toke her for his awne. 
 
 After that when Jesus perceaved that all thynges were per- 
 formed/ that the scriptures myght be fulfyled : he savde : I
 
 Wtft (So^pcll of ^. 3Jf)on. €i). VV- 
 
 thyrst. There stode a vessell full off veneger by. Tliey filled a 
 sponge with venegre/ and wonde it about with ysoppe/ and put 
 it to his mougth. As sone as Jesus had receaved of the venegre / 
 he sayd : It is fynnesshed/ and bowed his heed/ and gave vppe 
 the goost. 
 
 The iewes then be cause it was the saboth even that the bodyes 
 shuld not remayne apon the crosse on the saboth daye (For 
 that saboth daye was an hye daye) besought Pilate that their 
 legges myght be broken and that they niyght be taken doune. 
 Then cam the soudiers and brake the legges of the fyrst/ and of 
 the other which was crucified with Jesus. When they cam to 
 Jesus and sawe that he was deed alredy/ they brake not his 
 legges : butt one off the soudiers with a speare / thrust hym into 
 the syde/ and forth with cam there out bliide and water. 
 
 And he that sawe it bare recorde/ and his recorde is true. 
 And he knoweth that he sayth true that ye myght beleve also. 
 These thinges were done that the scripture shulde be fulfilled : 
 Ye shall not breake a boone of him. And agayne another scrip- 
 ture sayeth : They shall loke on hym / whom they pearsed . 
 
 After that/ Joseph off Aramathia (whych was a disciple of 
 Jesus : but secretly for feare off the iewes) besought Pilate that 
 he myght take doune the boddy off Jesus. And Pilate gave him 
 licence. And there cam also Nicodemus which att the begynn- 
 ynge cam to Jesus by nyght/ and brought of mirre and aloes 
 mingled to gedder aboute an hundred pounde wayght. Then 
 toke they the body of Jesu and wonde it in lynnen clothes with 
 those confeccions as the manner of the iewes is to bury. In the 
 place where Jesus was crucified/ was a garden/ and in the gar- 
 den a newe sepulcre/ wherin was never man layde. There 
 layde they Jesus be cause of the iewes saboth even/ for the 
 sepulcre was nye at honde. 
 
 E\)t VV. Ctjapter. 
 
 ^HE morowe after the saboth daye cam Mary magdalene erly 
 when it was yet darcke/ vnto the sepulcre/ and sawe the 
 stone rowled awaye from the toumbe. Then she ranne/ and 
 cam to Simon Peter/ and to the other disciple whom Jesus 
 loved/ and sayde vnto them : They have taken awaye the lorde 
 out off the toumbe and we cannot tell where they have layde 
 hym. Peter went forth and that other disciple/ and cam vnto 
 the sepulcre. They ranne l)othe to gether/ and that other dis- 
 ciple did out runne Peter/ and cam fyrst to the sepulcre. And
 
 jFo. ych. Ci)t (i^o^pcU of ^. 3i}on- 
 
 he stouped doune and sawe the lynnen clothes / yet went he not 
 in. Then cam Simon Peter folowynge hym / and went into the 
 sepulcre/ and sawe the lynnen clothes lye/ and the napkyn that 
 was aboute hys heed nott lyinge wyth the lynnen clothes/ but 
 wrapped togedder in a place by yt sylfe. Then went in also 
 that other disciple whych cam fyrst to the sepulcre/ and he sawe 
 and beleved. For as yett they knew nott the scriptures/ that 
 he shulde ryse agayne from deeth. And the disciples went 
 awaye agayne vnto their awne home. 
 
 Mary stode with out'att the sepulcre w^epynge : As she wept/ 
 she bowed her sylfe into the sepulcre and sawe two angels 
 clothed in whyte sittyng the one att the heed / and the other at 
 the fete / where they had layde the body of Jesus. They sayde 
 vnto her : woman why wepest thou ? She sayde vnto them : They 
 have taken awaye my lorde / and I wote not Avhere they have 
 layde him. When she had thus sayde/ she turned her sylfe 
 backe and sawe Jesus stondynge / and knewe not that it was 
 Jesus. Jesus sayde vnto her: woman why wepest thou? Whom 
 sekest thou? She supoosynge that he had bene the gardener/ 
 sayde vnto hym : Syr if thou have borne him hence tell me where 
 thou hast layde him/ and I will take hym awaye. Jesus sayde 
 vnto her : Mary. She turned her sylfe/ and sayde vnto hym: 
 Raboni which is to saye master. Jesus sayde vnto her : touche 
 me not/ for I have nott yet ascended to my father. Butt goo 
 to my brothren and saye vnto them / I ascende vnto my father / 
 and youre father : my God/ and youre god. Mary magdalene 
 cam and tolde the disciples that she had sene the lorde/ and that 
 he had spoken soche thinges vnto her. 
 
 The same daye at nyght/ whych was the morowe after the 
 saboth daye / when the dores were shutt (where the disciples 
 were assembled to gedder for feare of the iewes) cam Jesus and 
 stode in the myddes / and sayd to them : peace be with you. 
 And when he had so sayde/ he shewed vnto them his hondes and 
 his fete/ and his syde. Then were the disciples glad when they 
 sawe the lorde. He sayde vnto them agayne: peace be with 
 you. As my father sent me/ even so sende I you. When he 
 had sayde that/ he blewe on them/ and sayde vnto them: 
 Receave the holy goost: whosoevers synnes ye remyt/ they are 
 remitted vnto them : And whosoevers synnes ye retayne / they 
 are retayned. 
 
 Thomas one off the twelve/ called didimus / was not with them 
 when Jesus cam. The other disciples sayd vnto hym : we have 
 sene the lorde. And he sayde vnto them : except 1 se in his
 
 €\)t €)0iftU of ^. 3>I)on. CI), vn- 
 
 hondes the prent of the neyles/ and put my fynger in the holes 
 off the nayles/ and thruste my honde into hys syde/ I will not 
 beleve. 
 
 And after viij. dayes agayne/ the disciples were within / and 
 Thomas was with them. Jesus cam when the dores were shet / 
 and stode in the myddes and sayde : peace be with you. 
 
 Then sayde he to Thomas: put in thy fynger here/ and se my 
 liondes/ and putt forth thy honde and thrust hym into my syde/ 
 and be nott wytli out fayth : but beleve. Thomas answered 
 and sayde vnto hym : my lorde/ and my God. Jesus sayde vnto 
 liym : Thomas because thou hast sene me / therfore hast thou 
 beleved : Happy are they that have not sene / and yet have 
 I)eleved. 
 
 And many other signes did Jesus in the presence of his disci- 
 ples / which are not written in this boke. These are written 
 that ye myght beleve that Jesus is Christ the sonne of God. 
 and that ye in belevynge myght have life thorewe his name. 
 
 Ti)t ryj. Cijapter. 
 
 A FTER thatt Jesus shewed hym silfe agayneat the see of tiberias. 
 And on this wyse shewed he him silfe. There were to gedder 
 Simon Peter and Thomas/ which is called Didimus : and Natha- 
 nael of Cana a cite of galile/ and the sonnes off Zebedei/ and 
 two other off the disciples / Simon Peter sayde vnto them : I goo 
 afysshynge. They sayde vnto hym / we also wyll goo wyth the. 
 They went their waye and entred into a shippe strayght waye / 
 and that nyght caught they noo thynge. When the mornynge 
 was nowe come / Jesus stode on the shore / Neverthelesse the 
 disciples knewe not that it was Jesus. Jesus sayde vnto them : 
 Syrs / have ye eny meate ? They answered hym noo. And he 
 sayde vnto them : cast out youre nett on the right syde of the 
 shippe/ and ye shall fynde. They cast out/ and anon they 
 were not able to drawe it for the multitude of fysshes. Then 
 sayde the disciple whom Jesus loved vnto Peter : It is the lorde. 
 When Simon Peter herde that it was the lorde/ he gyrde his 
 mantel! to hym (for he was naked) and sprange into the see. 
 The other disciples cam by shippe: For they were nott farre 
 from londe/ butt as it were two hondred cubites/ And they drewe 
 the net with fisshes. As sone as they were come to londe/ they 
 sawe hoot coles layde and fisshe laye ther on/ and breed. Jesus 
 sayde vnto them : brynge of the fisshes which ye have nowe 
 caught. Simon Peter stepped forthe and drewe the nett to 
 londe full of greate fisshes/ an hondred and .liij. And for all
 
 dFo. ycb). €\)t (©o^pdl of ^. Mjon. 
 
 tliere were so many/ yet was not the net broken. Jesus sayde 
 vnto them : come and dyne. And none of the disciples durste 
 axe hym : what arte thou ? For they knewe that it was the 
 lorde. Jesus then cam and toke breed / and gave them / and 
 fisshe lykwyse. And this is nowe the thyrde tyme tliat Jesus 
 apered to his disciples / after that he was rysen agayne from deeth. 
 
 When they had dyned / Jesus sayde to Simon Peter. Simon 
 Joanna/ lovest thou me more then these? He sayde vnto hym : 
 ye lorde/ thou knowest/ that I love the. He sayde vnto hym : 
 fede my lambes. He sayde to hym agayne the seconde tyme : 
 Simon Joanna/ lovest tliou me? He sayde vnto hym: ye lorde 
 thou knowest that I love the He sayde vnto hym : fede my 
 shepe. He sayde vnto hym the thyrde tyme: Simon Joanna/ 
 lovest thou me? Peter sorowed because he sayde the thyrde 
 tyme/ lovest thou me/ and sayde vnto hym : Lorde/ thou know- 
 est all thynge/ thou knowest that I love the. Jesus sayde vnto 
 hym. fede my shepe. 
 
 Verely verely I saye vnto the / when thou wast yonge / thou 
 gerdedst thy silfe/ and walkedst whither thou woldest. but when 
 thou arte olde / thou shalt stretche forthe thy hondes / and a 
 nether shall gyrde the / and leade the whither thou woldest not. 
 That spake he signifyinge by what deeth he shulde glorify God. 
 
 And when he had sayde thus / he sayd to hym Folowe me. 
 Peter turned about/ and sawe that disciple whom Jesus loved 
 folowynge (which also lened on his brest at super) and sayde : 
 lorde which is he that shall betraye the ? When Peter sawe hym / 
 he sayde to Jesus : Lorde what shall he here do ? Jesus sayde 
 vnto hym : Yf I will have hym to tary tyll I come / what is that 
 to the ? folowe thou me. Then went this sayinge a broode amonge 
 the brethren / that that disciple shulde nott deye. 
 And Jesus sayde nott to hym/ he shall not deye/ butt yflTI will 
 
 that he tary tyll I come / what is that to the ? The same 
 
 disciple is he / which testifieth off these thynges / and 
 
 wrote these thynges. And we knowe/ thatt hys 
 
 testymony is true. There are also many other 
 
 thynges which Jesus did : the which yff 
 
 they shulde be written every won / 1 
 
 suppose the worlde coulde not 
 
 contayne the bokes that 
 
 shulde be written. 
 
 off ^amrt ^Ijon.
 
 Cf)f 
 
 actc0 Oft tftr apo0tlc^. 
 
 €\)t fprst Cf)aptn% 
 
 5Ji my fyrst treatise (Deare frende Theo- 
 philus) I have written oft' all that Jesus began 
 to do and teache / vntill the daye in the whiche 
 lie was taken vp/ after that he thorowe the 
 holy goost/ had g-even commaundementes 
 vnto the Apostles/ whiche he chose : to whom 
 also he shewed hym silfe alive/ after his pas- 
 sion by many tokens/ aperynge vnto them 
 fourty dayes/ and spake vnto them oft" the 
 kyngdom of god / and gaddered them to ged- 
 der/ and commaunded them / that they shulde 
 not departe from Jerusalem : but to wayte for the promys of the 
 father/ wher of ye have herde oft' me. For Jhon baptised wytli 
 water butt ye shalbe baptised with the holy goost/ and that wyth 
 in this feawe dayes. 
 
 When they were come togedder/ they axed of hym/ sayinge : 
 Master wilt thou at this tyme restore agayne the kyngdom of 
 israhel ? He sayde vnto them : It is not for you to knowe the 
 tymes or the seasons which the father hath putt in hys awne 
 power : butt ye shall receave power off" the holy goost which 
 shall come on you. And ye shalbe witnesses vnto me in Jeru- 
 salem/ and in all iewery/ and in samary/ and even vnto the 
 worldes ende. 
 
 And when he had spoken these thynges / whyll they behelde 
 he was taken vp/ and acloude receaved hym vp out of their 
 sight. And as they fastenned their eyes in heven/ as he went/ 
 loo two men stode by them in white clothynge/ which also 
 sayde : ye men of galile/ why stonde ye gasynge vp into heven? 
 This same Jesus which is taken vp from you in to heven/ shall 
 soo come/ even as ye have sene hym goo into heven.
 
 dTo. yciii). €\)t ^ctfg of tl)t ^positlcij. 
 
 Then returned they vnto Jerusalem from mount oHvete/ which 
 is neye to Jerusalem/ conteynynge a sabotlidayes iorney. And 
 Avlien they were come in/ they went vp -into a parler/ where 
 abode both Peter and James/ Jhon and Andrew/ Phillip and 
 Thomas/ Bartlemew and Mathew/ James thesonne oft' Alpheus/ 
 and Simon Zelotes/ and Judas James sonne. These all continued 
 with one acorde/ in prayer/ and supplicacion with the wemen/ 
 and Mary the mother off Jesu. And with his brethren. 
 
 And in those dayes Peter stode vp in the myddes of the dis- 
 ciples and sayde (The noumbre off names were aboute an hon- 
 dred and twenty) Ye men and brethren/ thys scripture must 
 nedes be fulfilled which the holy goost ihorow the mougth of 
 David spake before of Judas/ which was gyde to them that toke 
 Jesus. For he was noumbred with vs and obtayned felliship in 
 this ministracion. And he hath nowe possessed a plott of 
 grounde with the rewarde off iniquyte. And when he was 
 hanged/ brast a sondre in the myddes/ and all his bowels gusshed 
 out. And it is knovven vnto all the inhabiters off Jerusalem. 
 In somoche that that felde is called in their mother tonge/ 
 Acheldema/ that is to saye the bloud felde. 
 
 Hit is written in the boke off psalmes /His habitacion be voyde / 
 and noo man dwellynge therin: and his bishopricke lett another 
 take. Wherfore off these men which have companyed with vs 
 (all the tyme that the lorde Jesus went out and in amonge vs/ 
 begynnynge att the baptim of Jhon vnto that same daye that he 
 was taken vp from vs) must one be ordeyned to be a witnes with 
 vs of his resurreccion. 
 
 And they apoynted two/ Joseph called Barsabas (whose syr- 
 name was Justus) and Mathias. And they prayed saynge : 
 Thou lorde whiche knowest the hertes of all men/ shewe whether 
 thou hast chosen of these two/ that the one maye take the rourae 
 of this ministracion/ and apostleshippe from the which Judas by 
 transgression fell/ that he myght goo to his awne place. And 
 they gave forthe their lottes/ and the lott fell on Mathias. And 
 he was counted with the eleven apostles. 
 
 Cije iScconUf €i;aptfr. 
 
 "IXT^HEN the fyftith daye was come/ they were all with one 
 accorde gaddcred togedder in won place. And sodenly 
 there cam a sounde from heven as it had bene the commynge 
 off a myghty wynde/ and it filled all the housse where they 
 sate. And there apered vnto them cloven tonges/ as they had
 
 Ci)f ^ctesi of ti)c (Hpogtleg. €if. if. 
 
 bene tyre/ and it sate apon eache off them : and they were all 
 filled with the holy goost/ and began to speake with other tonges / 
 even as the sprete gave them vtteraunce. 
 
 There were dwellynge at Jerusalem iewes/ devoute men/ 
 which were off all nacions vnder heven. When this was noysed 
 aboute/ the multitude cam togedder and were astonyed/ be 
 cause that every man herde them speake in his awne tounge. 
 They wondred all/ and marveylled sayinge amonge them selves: 
 Loke / are not all these which speake off galile ? And howe 
 heare we every man his awne tounge wherein we were boren ? 
 Parthians/ Medes/ and Elamytes and the inhabiters of Mesopo- 
 tamia/ off Jury/ Capadocia/ Ponthus/ and of Asia/ Phrigia/ 
 Pamphlia/ and of Egipte/ and off the parties off Libia/ which is 
 besyde Syrene/ and straungers off Rome/ Jewes and Proselites/ 
 Grekes and Arabians : We have herde them speake with onre 
 awne tounges the greate workes off god. They were all amased / 
 and wondred sayinge won to another: what meaneth this? O 
 ther mocked them sayinge : They are full of new wyne. 
 
 Peter stepped forth with the eleven/ and lift vp his voyce/ 
 and sayde vnto them : Ye men off Jewry/ and all ye that inhabit 
 Jerusalem : be this knowen vnto you/ and with youre eares heare 
 my wordes. these are nott dronken/ as ye wene/ For itt is yet 
 butt the thyrde houre off tlie daye : but this is that which was 
 spoken by the prophet Johell : Hit shalbe in the last dayes (sayth 
 God) of my sprete I will poure out apon all flesshe. And youre 
 son nes/ and youre doughters shall prophesy/ youre yonge men 
 shall se visions. And youre olde men shall dreme dremes. And 
 on ray servauntes / and on my honde maydens I will poure out off 
 my sprete in those dayes/ And they shall prophesy. And I will 
 shewe wonders in heven a bove/ and tokens in the erth be nethe/ 
 bloud and fyre/ and the vapour off smoke. The sun shalbe 
 turned into darknes/ and the mone into bloud/ before that 
 greate/ and that notable daye of the lorde come. And the tyme 
 shall come that whosoever shall call on the name of the lorde/ 
 shalbe saved. Ye men off Israhel/ heare these wordes. Jesus 
 of Nazareth/ a man approved off God amonge you with myracles 
 and wondres/ and signes which God did by hym in the myddes 
 off you/ as ye youre selves knowe : hym have ye taken by the 
 hondes of vnrightewes persones/ after he was delivered by the 
 determinat counsell and fore knoweledge of God/ and have 
 crucified and slayne hym/ whom god hath raysed vppand lowsed 
 the sorowes of deeth/ be cause it was vnpossible that he shulde 
 be holden of it. David speaketh of hym : Afore honde/ sawe
 
 jTo. ycbii). Ct)« '^cUi of ti}t apo^tlfg. 
 
 1 God alwayes before me : For he is on my riglit lionde/ that I 
 shulde nott be moved. Therfore did my hert reioyce/ and my 
 tonge was glad. Morover also/ my flesshe shall rest in liope be 
 cause thou slialt not leve my soul in hell/ nether shalt sufFre thy 
 saynt to se corrupcion. Thou hast shewed me the wayes of lyfe/ 
 Thou shalt make me full ofFioye with thy countenaunce. 
 
 Men and brethren/ lett me frely speake vnto you of thepatri- 
 arke David : For he is both deed and buryed/ and his sepulcre 
 remayneth with vs vnto this daye. Therfore sence he was a 
 prophet/ and knewe that God had sworne with anothe to hym/ 
 that the frute of his loynes shulde sit on his seate : He sawe 
 before/ and spake of the resurreccion of Christ/ that his soule 
 shulde not be lefte in hell : nether his flesshe shulde se corrup- 
 cion. This Jesus hath God raysed vppe/ where of we all are 
 witnesses. 
 
 Sence nowe that he by the right honde of god exalted is/ and 
 liath receaved off the father the promys off the holy goost/ he 
 hath sheedforthe that which ye nowe se and heare. For David 
 is not ascended into heven/ but he sayde : The lorde sayde to 
 my lorde sit on my right honde/ vntill I make thy fooes/ thy 
 fote stole. So therfore lett all the housse of Israhel knowe for 
 asuerty/ that God hath made the same Jesus whome ye have 
 crucifyed/ Lorde and Christ. 
 
 When they lierde this/ they were pricked in their hertes/ 
 and sayd vnto Peter/ and vnto the other apostles: Ye men and 
 brethren / what shall we do? Peter sayde vnto them : Repent 
 and be baptised every one off you in the name of Jesus Christ/ 
 For the remission off synnes/ and ye shall receave the gyfte off 
 the holy goost. For the promys was made vnto you / and to 
 youre chyldren/ and to all that are afarre/ even as many as oure 
 lorde God shall call. And with many other wordes bare he wit- 
 nes/ and exhorted them saying: Save youre selves from this 
 vntowarde generacion. They that gladly receaved hys preach- 
 ynge were baptised/ And the same daye /there were added vnto 
 them aboute a thre thousande soules. 
 
 And thev continued in the Apostles doctrine and fellyshippe/ 
 and in breakvnge of breed / and in prayer. And feare cam over 
 every soule. And many wondres and signes were shewed by 
 the apostles. All that beleved gaddered them togedder/ and 
 had all thynges commen. And solde their possessions and 
 goddes/ and parted them to all men/ as every man had nede. 
 And they continued dayly with one acorde in the temple / and 
 brake breed in every housse/ and ate their meate to gedder with
 
 Cljt iHcttS of t\)i ^po^tlc^. CJ). hj. 
 
 gladnes/ and singlenes of lieit praysynge god/ and had faveour 
 with all people / and the lorde added to the congregacion dayly 
 them that shidde be saved. 
 
 €i)t tij. Cijaptcr. 
 
 "DETER and Jhon went vp to gedder into the temple at the 
 nynthe houre of prayer : and there was a certayne man halt 
 from his mothers wombe/ whom they brought and layde at the 
 gate of the temple called beautifuU/ to axe his ahnes of tliem that 
 entred in to the temple. When he sawe Peter and Jhon/ that 
 they wolde in to the temple / he desyred to receave an almes / Peter 
 fastened his eyes on hym with Jhon and sayde : loke on vs / and 
 he gave hede vnto them / trustinge to receave some thynge of 
 them. Then sayd Peter: Silver and golde have I none/ suche 
 as I have geve I the. In the name of .lesu Christ off Nazareth/ 
 ryse vppe and walke. And lie toke hym by the right honde/ 
 and lifte him vppe. And immediatly his fete and anclebones 
 receaved strenght / and he sprange / stode / and also walked / and 
 entred with them into the temple walkinge/ and leapynge/ and 
 laudynge god. 
 
 And all the people sawe hym walke and laude God. And 
 they knewe hym / thatt ytt was he whiche sate and begged at 
 the beautifuU gate of the temple. And they wondred / and were 
 sore astonnyed at that which had happened vnto him. As the 
 halt whych was healed helde Peter and Jhon/ all the people 
 ranne amased vnto them in Solomons hall. 
 
 When Peter sawe that / he answered vnto the people : Ye 
 men off Israhell/ why marvayle ye at this? Or why loke ye 
 soo stedfastly on vs/ as though by oure awne poAver/ or holynes 
 we had made thys man goo? God ofl' Abraham/ Ysaac/ and 
 Jacob/ the God off oure fathers hath glorified hys sonne Jesus/ 
 whom ye betrayed/ and denyed in the presence of Pilate/ when 
 he had iudged hym to be lovvsed: but ye denyed the holy and 
 iust/ and desyred that he shulde geve you a mortherer / and 
 kylled the lorde off lyfe whom god hath raised from deeth / of 
 the which we are witnesses: And hys name thorow the fayth off 
 hys name hath made thys man sounde whom ye se and knowe. 
 And the fayth which ys by him / hath to thys man geven thys 
 health / in the presence of you all. 
 
 And nowe brethren I wote wele that thorow ignoraunce ye 
 have done ytt/ as did also youre heddes. Butt God which 
 shewed before by the mougth off all hys prophetes that Christ 
 
 o2
 
 dTo. nn. C!)f Qftcg of t!)f !apogtU<5. 
 
 shiilde suffre / liath tlius wyse fulfilled it. Repent ye therfore 
 and turne that yoiire synnes maye be done awaye when the tyme 
 of com forte commeth/ which we shall have of the presence of 
 the lorde / and when god shall sende him / wliich before was 
 preached vnto you / that is to wite Jesus Christ / whych must 
 haven receave vntill the tyme that all thynges be restored agayne/ 
 which god hath spoken by the mougth off all hys holy prophetes 
 sence the worlde began. 
 
 For Moses sayd vnto the fathers : A prophet shall youre lorde 
 god rayse vp vnto you / won of youre brethren / lyke vnto me/ 
 hym shall ye heare in all thinges whatsoever he shall saye vnto 
 you. For the tyme will come / that every soule wliich shall not 
 heare that same prophet / shalbe exyled from the people. Also 
 all the prophetes from Samuell/ and thence forth as many as 
 have spoken / have in lykwyse tolde of these dayes. Ye are the 
 chyldren of the prophetes / and to you pertayneth the testament 
 that god hath made vnto oure fathers saying to Abraham : Even 
 in thy seede shall all the kynredes of the erth be blessed, Fyrst 
 vnto you hath god raysed vp his sonne Jesus/ and him he hath 
 sent to blysse you / that every one off you shulde turne from his 
 wickednes. 
 
 Cj^c Hi). Ci;apter. 
 
 \ S they spake vnto the people/ the prestes and the ruelar oft" 
 "^^ the temple/ and the saduces cam apon them/ takynge 
 greveousy that they taught the people and preached in the name 
 off Jesus the resurreccion from deeth. And they layde hondes 
 on them / and put them in holde vntill the nexte daye. For itt was 
 nowe even tyde. Many of them which herde the wordes beleved / 
 and the noumbre off the men was aboute fyve thousande. 
 
 Hyttchaunsed on the morowe that their ruelers/ and seniours/ 
 and scribes/ as Annas the chefe prest/ and Cayphas/ and Jhon 
 and Alexander/ and as many as were off the kynred off the hye 
 prest/ were gaddered to gedder at Jerusalem/ and set them in 
 the myddes / and axed by what power / or in what name have 
 ye done this syrs? Then Peter full of the holy goost sayd vnto 
 them. Ye ruelars of the people/ and seniours of israhel / if we 
 this daye are examined of the goode dede done to the sycke 
 man by what meanes he is made whoale: be ytt knowen vnto 
 you all / and to all the people of israhel / that in the name of 
 Jesus Christ of nazareth / whom ye crucified/ and whom god 
 raysed from deeth agayne/ thys man stondeth heare present
 
 €f)s ^ctei of ti)t flpo^tlfg. CI), titj. 
 
 before you whoale. This is the stone cast a syde of you bylders 
 which is sett in the chefe place of the corner. Nether is there 
 health in eny other. Nor yet also is there eny other name geven 
 to men wherin we must be saved. 
 
 When they sawe the boldnes off Peter and Jhon / and knew 
 that they were vnlerned men and laye people / they marveylled / 
 and they knew them / that they were with Jesu. Seinge also 
 the man whych was healed stondynge wyth them/ they coulde 
 nott saye agaynst yt / but commaunded them to goo a syde out 
 of the counsell / And commened amonge them selves sayinge : 
 what shall we do to these men ? For a manyfest signe is done 
 by them / and is openly knowen to all them that dwell in Jheru- 
 salem/ and we cannott denye it: But that it be noysed no father 
 amonge the people / lett vs threten and chaurge them that they 
 speake hence forth to noo man in this name. 
 
 And they called them / and commaunded them that in noo wyse 
 they shulde speake or teache in the name off Jesu. Butt Peter 
 and Jhon answered vnto them and sayde / whither yt be right in 
 the syght of god to obeye you moare then god iudge ye. For 
 we cannott butt speake that which we have sene and herde. Soo 
 threatened they them and lett them goo / And founde noo thynge 
 howe to punnysshe them/ be cause of the people : For all men 
 lauded God for the myracle whych was done. For the man 
 was above fourty yeare olde / on whom this myracle of healinge 
 was shewed. 
 
 As sone as they where let goo they cam to their felowes / and 
 shewed all thatt the hye prestes and seniours had sayde. When 
 they herde that / with one mynde they lyfte vp their voyces to 
 god and sayde : Lorde / thou arte God which hast made heven 
 and erth / the see and all thatt in them ys / whych by the mougth 
 off thy servaunt David hast sayd : Why did the hethen grudge / 
 and the people immagen vayne thynges. The kynges off the 
 erth stode vp and the ruelars cam to gedder agaynst the lorde / 
 And agaynst his Christ. 
 
 For off a trueth agaynst thy holy chylde Jesus / whom thou 
 hast annoynted/ bothe Herode and also Poncius Pilate wyth the 
 gentyls / and the people off Israhel / gaddered them selves to 
 gedder for to do whatsoever thy honde and thy counsell deter- 
 mened before to be done. And nowe lorde beholde their threat- 
 enynges / and graunte vnto thy servauntes wyth all confydence 
 to speake tliy worde. So that thou stretche forth thy honde 
 that healynge/ and signes / and wonders be done by the name 
 off thy holy chylde Jesus. And as sone as they had prayed/
 
 iFo. c. Ci)e ^cte^ of ti)f ^po^Uf^. 
 
 the place moved wheare ibey were assembled to gedder / and 
 they were all filled with the holy goost / and they spake the worde 
 of g;od boldely. 
 
 The multitude of them that beleved/ were off won hertz and 
 off won soule. Also none off them sayde/ that eny thynge off 
 those whych he possessed was his awne : Butt had all thynges 
 commen. And with greate power gave the Apostles witnes off 
 the resurreccion off the lorde Jesu. And grett grace was with 
 them all. Nether was there eny amonge them thatt lacked. 
 For as many as were possessers of londes or housses/ solde them 
 and brought the pryce off tho thynges whych were solde/ and 
 laved ytt doune att the Apostles fete. And distribucion was 
 made vnto everv man accordynge as he hade nede. 
 
 And Joses which was also called of the apostles Barnabas 
 (that is to saye the sonne of consolacion/ beynge a levite/ and 
 off the countre off Cipers) had londe/ and solde itt/ and layde 
 the pryce doune at the apostles fete. 
 
 €f)e b. Chapter. 
 
 A 
 
 CERTAYNE man named Ananias with Saphira his wyfe 
 solde a possession / and kepte awaye parte of the pryce (his 
 wyfe also beynge of counsell) and brought a certayne parte and 
 layde itt doune att the apostles fete. Then sayde Peter : 
 Ananias how is it that satan hath filled thyne liert/ thatt thou 
 shuldest lye vnto the holy goost/ and kept awaye parte off the 
 pryce off the lyvelod : Pertayned it not vnto the only ? And 
 after it was solde/ was not the pryce in thyne awne power? 
 Howe is it that thou hast conceaved this thynge in thyne herte? 
 Thou hast nott lyed vnto men/ but unto God. When Ananias 
 herde these wordes/ he fell doune and gave up the goost. And 
 grett feare cam on all them that these thynges herde. And the 
 yonge men roose vp and put hym a parte/ and caryed him out/ 
 and buryed hvm. 
 
 Hit fortuned as it were aboute the space of iij. houres after/ 
 that his wyfe cam in ignoraunt of that which was done. Peter 
 sayde vnto her : Tell me/ solde ye the londe for so moche ? And 
 she sayde : ye for so moche. Peter sayd vnto her : why have 
 ye agreed to geder/ to tempt the sprete off the lorde? Loo/ the 
 fete off them which have buryed thy husbande are at the dore/ 
 and shall cary the oute/ then she fell doune strayght waye at 
 his fete and yelded up the goost. The yonge men cam in and 
 foundc her ded / and carved her out and burved her bv her
 
 Clje actc^ of t!)c %o^tle^. Ci). fa. 
 
 husbande. And grett f'eare cam on all the congregacion. And 
 on as many as herde it. 
 
 By the hondes of the Apostles were many signes and wondres 
 shewed amonge the people. And they were all togedder wyth 
 one acorde in Solomons hall. And of other durst noo man 
 ioyne hym silfe to them : but the people magnyfved them. The 
 nounibre of them that beleved in t'he lorde bothe of men and 
 wemen grewe moare and moare in somoche that they brought 
 their sicke into the strettes/ and layde them on beddes and 
 palettes/ that at the lest waye the shadowe off Peter when he 
 cam by/ myght shadowe some of them. There cam also a mul- 
 titude out oft' the cites round about vnto Jerusalem/ bryngyng 
 with them their sicke and them whych were vexed with vnclene 
 sprettes. And they were healed every won. 
 
 The chefe preste arose vp and they thatt were with hym 
 (which is the secte of the Saduces) and were full off indignacion / 
 and layde hondes on the apostles/ and put them in the commen 
 preson : but the angell of the lorde by night openned the preson 
 dore/ and brought them forthe/ and sayde : goo steppe forthe/ 
 and speake in the temple to the people all the wordes of this 
 lyfe. When they herde that / they entred into the temple eriy 
 in the mornynge and taught. 
 
 The chefe prest cam and they that were with him and called 
 a counsel togedder/ and all the seniours off" the chyldren off 
 israhel/ and sent to the preson to fett them. When the minis- 
 ters cam and founde them nott in the preson/ they cam agayne 
 and tolde sayinge : The preson founde we shut with all diligence/ 
 and the kepers stondynge with out before the dores : but when 
 we had openned we founde no man with in. When the chefe 
 prest of all and the rueler of the temple/ and the hye prestes 
 herde these thynges/ they doubted off them/ where vnto this 
 wolde growe. 
 
 Then cam won and shewed them : Loo the men thatt ye putt 
 in preson stonde in the temple/ and preache to the peple. Then 
 went the rueler of the temple with ministers/ and brought them 
 with out violence. For they feared the people lest they sliulde 
 have bene stoned. And when they had brought them/ they sett 
 them before the counsell. And the chefe preste axed them 
 sayinge : Did nott we straytely commaunde you that ye shulde 
 not teach in this name? And beholde ye have filled Jerusalem 
 with youre doctrine/ and ye intende to brynge this mans bloud 
 apon vs. 
 
 Peter and the other apostles answered / and sayde : We ought
 
 dfo. fj. Ci^c ^ctcsi of ti)e %o^tlcg. 
 
 moare to obey God then men. The God of oure fathers raysed 
 vp Jesus/ whom ye slewe and hanged on tre. Hym beinge a 
 rueler and a savioure hath god exalted with his right honde/ 
 for to geve repentaunce to Israhell and forgevenes of synnes. 
 And we are his recordes as concernynge these thynges : and 
 also the holy goost/ whom God hath geven to them that obey 
 hym. When they herde that they clave asunder/ and sought 
 meanes to slee them. Then stode there vp won in the counseill/ 
 a pharisey named Gamaliell/ a doctour ofFlawe/ had in auctorite 
 amongfe the people and commaunded to put the apostles a syde 
 a lytell space / and sayde vnto them : Men of Israhell take 
 hede to youre selves what ye entende to do as touchinge these 
 men. Before these dayes rose vp one Theudas bostynge hym 
 silfe / to whom resorted a nombre off men / about a toure hon- 
 dred/ which was slayn/ and they all which beleved hym were 
 scatred a broode/ and brought to nought. After this man arose 
 there vp won Judas off Galile/ in the tyme when tribute began/ 
 and drewe awaye moche people after him. He also perisshed : 
 and all even as meny as barkened to hym are scattered a brood. 
 
 And nowe I saye vnto you : refrayne youre selves from these 
 men/ and let them alone : For yfF this counsell or werke be of 
 men/ itt will come to nought : but if it be of God/ ye cannot 
 destroye it/ lest haply ye be founde to stryve agaynst god. 
 And to hym they agreed/ and called the apostles/ and bett 
 them / and commaunded that they shulde not speake in the name 
 of Jesu/ and lett them goo. 
 
 And they departed from the counsell reioysynge that they 
 were counted worthy to suffre rebuke for his name. And dayly 
 in the temple/ and in every housse they ceased nott/ teachynge 
 and preachynge Jesus Christ. 
 
 CI;c bj. Cljapter. 
 
 TN those dayes as the nombre of the disciples grewe / there arose 
 -^ a grodge amonge the grekes agaynste the ebrues/ because 
 theyr wyddowes wer despysed in the dayly mynystracion. Then 
 the twelve called the multitude of the disciples to gedder and 
 sayde : it is nott mete that we shulde leave the worde of godj 
 and serve at the tables/ wherfore brethren loke ye out amongej 
 you seven men of honest reporte / full of the holy goost and wis- 
 dom / which we maye apoynte to this nedfull busines : but we 
 woll geve oure selves continually to prayer / and to the minis- 
 tracion off the worde. And the sayinge pleased the whoale
 
 Ci)c '^ctti of tl)« Qpositlf^. €i). tJtj. 
 
 multitude wele. And they chose Steven a man full off fayth / and 
 off the holy goost / and Philip/ and Prochorus/ and Nichanor/ 
 and Simon/ and Permenas/ and Nicholas a proselite of antioche/ 
 which they sett before the apostles / and they prayed and layde 
 their hondes on them. 
 
 And the worde of god encreasyd / and the noumbre of the dis- 
 ciples multiplied in Jerusalem greatly / And a grett company of 
 the prestes were obedient to the faythe. Steven full off" faythe 
 and power did grett wonders / and myracles amonge the people. 
 Then there arose certayne off the Sinagoge / which are called 
 lebertines / and Sirenens / and Alexandrians / and Cicilians / and 
 Asians/ and disputed with Steven. And they coulde not resist 
 the wisdom / and the sprete / with which sprete he spake. Then 
 sent they in men which sayd: we have herde hym speake blas- 
 phemous wordes agaynst Moses/ and against god/ and they 
 moved the people/ and the seniours/ and the scribes : and they 
 cam apon hym and caught hym / and brought him to the coun- 
 sell / and brought forth falce witnesses wliych sayde : This man 
 ceasith not to speake blasphemous wordes agaynst thys holy 
 place and the lawe / for we herde hym saye / This Jesus off 
 Nazareth shall destroye this place / and shall chaunge the ordi- 
 nances vvhych Moses gave vnto vs. And all that sate in counsell 
 loked stedfastly on hym / and sawe hys face as it had bene the 
 face off an angell. 
 
 €f)t bi). CJjaptcr. 
 
 npHEN spake the chefe prest : ys y tt even soo ? And he sayde : 
 -*- ye men / brethren / and fathers / harken to. The God off 
 glory apered vnto oure father Abraham whill he was yet in meso- 
 potamia / before he dwelt in charran / and sayd vnto hym : come 
 oute of thy contre / and from thy kynred : and come into the 
 londe whych I shall shewe vnto the. Then cam he out off the 
 londe of caldey : and dwelt in charran. And after that as sone 
 as his father was deed/ he brought him into this lande / where in 
 ye nowe dwell/ and he gave him none inheritaunce in it/ no 
 not one fote of grounde. And promised that he wolde geve it 
 to hym and to hys seed after hym / when as yet he had no 
 chylde. 
 
 God verele spake on thys wyse / thy seed shalbe a dweller in 
 a straunge londe / and they shall put them in bondage / and 
 shall entreate them evyll .iiij. c. yeares. And the nacion to whom 
 they shalbe in bondage / will I iudge (sayde god) and alter that 
 shall they come forthe / and serve me in this place. And gave
 
 dTo. ci). C!)f ^ctti of ti)c ^po^tk^. 
 
 hym the testament of circumcision / and he begat Isaac / and 
 circumcised hym the viij. daye / and Isaac begat Jacob, and 
 Jacob the twelve patriarkes. 
 
 And the patriarkes havinge indignacion solde Joseph into 
 Egipte/ and God was wit hym and delivered hym out oti all his 
 adversites. and gave hym faveour and wisdom in the sight oft^ 
 Pharao kynge oft' Egipte / And Pharao made hym governer over 
 Egipte / and over all his hoiisholde. 
 
 Then cam there a derth over all Egipt/ and Canaan/ and 
 grett affticcion / and our fathers founde no sustenaunce. When 
 Jacob herde that there was corne in Egipte / he sent oure fathers 
 fyrst/ and when he had sent them the secoiinde tyme/ Joseph 
 was knowen off his brethren/ and Josephs kynred was made 
 knowne vnto Pharao. Then sent Joseph and caused his father 
 to be brought and all his kynne / thre score and .xv. soules. 
 And Jacob descended into Egipte/ and deyed bothe he and oure 
 fathers / and were translated into Sicliem / and were put in the 
 sepulcre that Abraham bought for money of the sonnes of Emor / 
 at Sichem. 
 
 When the tyme oft" the promes drue nye (which God had 
 promysed with an othe to Abraham) the people grewe and mul- 
 tiplied in Egipte till another kynge arose which knewe nott oft' 
 Joseph. The same dealte suttelly with oure kynred/ and evyll 
 intreated oure fathers / and made them to cast awaye their chyl- 
 dren / that they shulde not remayne alyve. The same tyme^ 
 was Moses borne / and was a propper childe in the sight of God / 
 which was norisshed vp in his fathers housse thre monethes. 
 When he was cast out Pharoes doughter toke hym vp/ and 
 norisshed hym vp for her awne sonne. And Moses was learned 
 in all manner oft' wisdom of the Egipcians / and was mighty in 
 dedes and in wordes. 
 
 When he was full forty yeare olde/ it cam into his hert to 
 visit his brethren/ the chyldren oft" Israhel. And when he sawe 
 one oft" them suft"re wronge / he defended hym/ and avenged his 
 quarell that had the harme done to hym/ and smote the egipcian. 
 For he supposed hys brethren wolde have vnderstoude howe 
 that God by his hondes shulde geve them health : butt they 
 vnderstode nott. 
 
 And the next daye he shewed hym silfe vnto them as they 
 strove / and wolde have sett them atone agayne saynge : Syrs ye 
 are brethren why hurte ye won another? but he that did his 
 neghbour wronge/ thrust hym aw^aye sayinge : Who made the 
 a ruelar and a iudge amonge vs ? What wilt thou kill me/ as 
 thou diddest the egipcian yester daye ? Then fleed Moses at
 
 C!)e Hctcg of t\)t ^po£itU^. Ci). bij. 
 
 that worcle/ and was a stranger in the londe off Madian/ Where 
 he begat two sonnes. 
 
 When .xl. yeares were expired / there apered to hym in the 
 wildernes of" mounte Sina the angell off the Lorde in a flam off 
 fyre in a busshe. When Moses sawe itt he wondred at the sight/ 
 and drue neare to beholde it. And the voyce off the Lorde spake 
 vnto hym : I am the God of thy fathers/ the God of Abraham/ 
 the God of Isaac and the God off Jacob. Moses trempled and 
 durst not beholde. Then sayde the Lorde to hym Putt off thy 
 shewes from thy fete / for the place where thou stondest is holy 
 grounde. I have perfectly sene the affliccion off my people 
 whych is in Egipte/ and I have herde theyr gronynge / and am 
 come doune to deliver them. And nowe come and I will sende 
 the into Egipte. 
 
 The same Moses whom they forsoke sayinge : who made the 
 a ruelar and a iudge : God sent bothe a ruelar and a deliverer / 
 by the hondes of the angell which apered to hym in the bousshe 
 This man brought them outt shewynge wonders and signes in 
 Egipte/ and in the reed see/ and in the wildernes xl. yeares. 
 This is that Moses which sayde vnto the chyldren off Israhell : 
 A prophet shall youre lorde God rayse vp vnto you of youre 
 brethren lyke vnto me / hym shall ye heare. 
 
 This is he that was in the congregacion / in the wildernes 
 with the angell which spake to him in the mounte Syna. And 
 with oure fathers. Thys man receaved the worde of lyfe to geve 
 vnto vs / to whom oure fathers wolde not obeye : But cast it 
 from them / and in their hertes turned backe agayne into Egypte / 
 sayinge vnto Aaron : Make vs goddes to goo before vs. For 
 we wote nott what is be come of this Moses that brought vs out 
 of the londe off Egipte. And they made a calfe in those dayes / 
 and offered sacrifice vnto the ymage / and reioysed in the workes 
 of theyr awne hondes. 
 
 Then God turned hym silfe / and gave them vp / that they 
 shulde worshipp the starres of the skye / as it is written in the 
 boke of the prophetes : O ye off the housse off Israhell : have ye 
 •geven vnto me offerynges or sacrifice / by the space off xl. 
 yeares in the wildernes ? And ye toke vnto you the tabernacle 
 off Moloch/ and the starre off youre god Remphan/ figures 
 which ye made to worshippe them. And I will translate you 
 beyonde Babilon. 
 
 Oure fathers had the tabernacle of testimony in wildernes/ as 
 he had apoynted them speakynge vnto Moses / that he shulde 
 make it acordynge to the fassion that he had sene / which taber-
 
 dTo. ciij. Cijt 'Beta of t\)t ^^oitlt^. 
 
 nacle oure fathers receaved/ and brought it in with Josue into 
 the possession of the gentyls/ which gentylsgod drave out before 
 the face of oure fathers vnto the tyme of David/ which founde 
 favour before god / and desired that he myght fynde a tabernacle 
 for the God off Jacob. And Solomon bylt hym an housse. 
 
 But he that is hyest of all dweleth not in temples made with 
 hondes / as sayth the prophete : Heven is my seate / and erth is 
 my fote stole/ what housse will ye bylde for me sayth the lorde ? 
 or what is my restynge place ? hath nott my honde made all 
 these thynges? 
 
 Ye stiffenecked and of vncircumcised hertes and eares : ye 
 have all wayes resisted agaynste the holy goost : as youre 
 fathers did/ so do ye. Which off the prophetes have not youre 
 fathers persecuted? And they haveslayne them/ which shewed 
 before off the commynge off that iust/ whom ye have betrayed 
 and mordred. And ye also have receaved a lawe by the ordi- 
 naunce off angels/ and have not kept itt. 
 
 When they herde these thynges/ their hertes clove a sunder/ 
 and they gnasshed on hym with their tethe. He beynge full 
 of the holy goost loked up with his eyes into heven and sawe the 
 niaieste off God/ and Jesus stondynge on the ryght honde of 
 god / and sayde : loo / I se the hevens open / and the sonne off 
 man stonde on the ryght honde of god. Then they gave a shute 
 with a loude voyce/ and stopped their eares and ranne apon hym 
 all at once/ and caste hym out off the cite/ and stoned hym. 
 And the witnesses layde doune their clothes atta yonge mannes 
 fete named Saul. And they stoned Steven callynge on and 
 sayinge : Lorde Jesu receave my sprete. And he kneled doune 
 and cryed with a loude voyce : lorde impute not this synne vnto 
 them/ For they wote not what they do. And when he had thus 
 spoken he fell a slepe. 
 
 CI;e Uii. Cijaptev. 
 
 S 
 
 AUL had pleasure in his deeth. At that tyrae was there a 
 grett persecucion agaynst the congregacion which was att 
 Jherusalem/ and they were all scattered abroade thorowoutthe 
 regions of Jury and Samaria / except the apostles. Then 
 devout men dressed Steven/ and made grett lamentacion over 
 hym, Saul made havocke off the congregacion entrynge into 
 every housse/ and drewe out bothe man and woman/ and thrust 
 them into preson. They that were scattered abroade went every 
 where preachyng the worde. Then cam Philip into a cite off
 
 Ei^e ^tUi of t\)t ^positlc^. €\). bii). 
 
 Samaria and preached Christ vnto them. And the people gave 
 hede vnto those thynges whych Philip spake wyth one acorde/ 
 in thatt they herde and sawe the miracles which he did. For 
 vnclenespretescryinge with loude voyce cam out of many which 
 were possessed off them/' Many taken with palseys/ and many 
 that halted were healed. And there was gret ioye in that cite. 
 There was a certayne man called Simon/ which before tyme in 
 the same cite/ vsed witche crafte and bewitched the people/ 
 sayinge that he was a man that coulde do greate thinges. Whom 
 they regarded/ from the lest to the grettest sayinge : thys ys 
 that power of god/ which is called grett. Hym they sett moche 
 by /because of longe tyme wyth sorcery he had deluded their 
 wittes. As sone as they beleved Phillipes preachynge off the 
 kyngdome off God and off the name of Jesu Christ/ they were 
 baptised bothe men and wemen. Then Simon hym sylfe beleved 
 and was baptised/ and continued with Phillip/ and wondered 
 beholdynge the miracles and signes/ which were shewed. 
 
 When the Apostles which were at Jerusalem herde saye that 
 Samaria had receaved the worde of god : they sent vnto them 
 Peter and Jhon/ which when they were come/ prayed for them/ 
 that they myght receave the holy goost. For as yet he was 
 come on none off them. Butt they were baptised only in the 
 name off Christ Jesu. Then layde they their hondes on them/ 
 and they receaved the holy goost. 
 
 When Simon sawe thatt thorowe layinge on off the Apostles 
 hondes on them / the holy goost was geven : he offered them 
 money sayinge : Geve me also this power/ that on whomsoever 
 I laye hondes / he maye receave the holy goost. Then sayde 
 Peter vnto hym : Perissh thou and thy money togedder. For 
 thou wenest that the gyfte of god may be obteyned with money ? 
 thou hast nether parte nor fellishippe in this busines. For 
 thy hert is not right hi the sight of god. Repent therfore of 
 this thy wickednes/ and praye God that the thought off thyne 
 hert maye be forgeven the. For I perceave that thou arte full of 
 bitter gall/ and wrapped in iniquyte. 
 
 Then answered Simon and sayde : Praye ye to the lorde for 
 me that none off these thynges whiche ye have spoken fall on 
 me. And they when they had testified/ and preached the worde 
 of the lorde returned to Jerusalem and preached the gospell in 
 many cites of the Samaritans. 
 
 The angell of the lorde spake unto Phillip sayinge : Aryse 
 and goo towardes midde daye vnto the waye which leadeth from 
 Jerusalem vnto Gaza/ which is in the desert. He arose and
 
 dTo. diij. €l)t ^ftcsi of t\}t ^po£itlc£i. 
 
 went on/ and beholde a man off ethiopia which was gelded/ and 
 of grete aiictorite with Candace qune of the ethiopians/ whicli 
 had the rule oft' all her treasure/ cam to Jerusalem for to praye. 
 as he returned home agayne sittynge in his charctt he reddc 
 Esay the prophet. 
 
 The sprete sayde vnto Philip : Goo neare and ioyne thy silfe 
 to yonder charet. Philip ranne to hym/ and herde hym rede 
 Esay the prophet and sayde : Vnderstondest thou what thou 
 redest ? And he sayd : how can 1/ except I had a gyde ? And 
 he desyred Philip that he wold come vp and sit with hym. The 
 tener oft' the scripture which he redde was this. He was ledde 
 as a shepe to be slayne : and lyke a lambe dom before his 
 sherer/ so openned he nott his mougth/ in that he submitted 
 hym silfe/ his iudgement was exalted: who shall declare his 
 generation ? for his life is taken from the ertlie. The gelded 
 man answered Philip and sayde : I praye the oft" whom speaketh 
 the prophet this ? of hym silfe ? or off" some other man ? 
 
 Philip openned his mougth/ and began at the same scripture/ 
 and preached vnto hym Jesus. And as they went on their waye / 
 they cam vnto a certayne water/ and the gelded man sayde: 
 Se here is water/ what shall lett me to be baptised? Philip 
 sayde vnto hym : Yf thou beleve with all thyne hert/ thou 
 mayst. He answered sayinge : I beleve that Jesus Christe is the 
 Sonne of God and commaunded the charet to' stonde still. And 
 they went doune bothe into the water : botlie Philip and also 
 the gelded man. And he baptised hym. As sone as they were 
 come out oft' the water the sprete off the lorde caught Philip. 
 And the gelded man sawe hym no moore. And he went on his 
 waye reioysynge : butt Philip was founde at Azotus. And he 
 walked thorowe out the countre preachynge in their cites/ till 
 he cam to Cesarea. 
 
 Cijt ir. Cijaptn-. 
 
 CAUL yet brethynge out threatnynges and slaughter agaynst 
 the disciples of the lorde/ went vnto the hye preste/ and de- 
 sired of hym letters to damascon/ to the sinagoges : that yf he 
 founde eny of this waye whether they wer men or wemen/ he 
 myght brynge them bounde vnto Jerusalem. As he went on his 
 iorney/ hit fortuned that he drue neye to damascon/ and sodenly 
 there shyned rounde about hym a lyght from heven. And he 
 fell to the erth/ and herde a voyce saynge to him : Saul/ Saul/ 
 why persecutest thou me ? And he sayde what arte thou Lorde ?
 
 Ci)c ^ctti of ti)c ^^oitUi. CI), iy. 
 
 The lorde sayd/ I am Jesus whom thou persecutest/ it shalbe 
 harde for the to kycke against the pricke. He bothe trem- 
 blynge and astonyed sayde : Lorde what wilt tliou have me to 
 do ? And tlie lorde sayde vnto hym : Aryse and goo into the 
 cite/ and ytt shalbe tolde the what thou shalt do. 
 
 The men which acompanyed him on his waye stode amased r 
 for they herde a voyce/ butt sawe no man. Saul arose from the 
 erth/ and when he had openned his eyes he sawe noo man. 
 Then ledde they hym by the honde/ and brought him into da- 
 mascon. And he was iij. dayes wyth out sight/ and nether ate 
 nor dranke. 
 
 There was a certayne disciple att Damascon named ananias/ 
 to hym spake the lorde in a vision : Ananias. And he sayde : 
 I am here lorde. And the lorde sayde vnto hym : aryse and 
 goo into the strete whych ys called strayght/ and seke in the 
 housse off" Judas after one called Saul of the cite of Tharsus. 
 For beholde he prayelh / and hath sene in a vision a man named 
 Ananias commynge in vnto hym/ And puttynge hys hondes 
 on hym/ thatt he myght receave his sight. 
 
 Ananias answered : Lorde I have herde by many off" thys 
 man/ howe moche hurte he hath done to thy sanctes att Jheru- 
 salem/ and in thys place he hath auctorite off" the hye prestes to 
 bynde all that call on thy name. The lorde sayde vnto him : 
 Goo thy wayes : for he is a chosen vessell vnto me/ to beare my 
 name before the gentyls/ and kynges/ and the chyldren off 
 israhel. For I wyll shewe hym howe grett thynges he must 
 suffer for my names sake. 
 
 Ananyas went hys waye and entryd into the housse and putt 
 his hondes on hym and sayde : brother Saul the lorde that ap- 
 peryd vnto the in the waye as thou camst/ sent me vnto the/ that 
 thou myghtest receve thy sight and be tilled with the holy goost. 
 And immediatly there fell from his eyes as ytt had bene scales 
 and he receaved his sight/ and arose and was baptised. And 
 receaved meate and was comforted. 
 
 Then was Saul a certayne dayes wyth the disciples which 
 wer at Damascon. And streight waye he preached Christ in the 
 Sinagoges howe that he was the sonne off God. All that herde 
 hym wer amased and sayde : ys nott this he that spoylled them 
 whych called on this name in Jerusalem ? And cam hydderfor 
 the entent that he shulde brynge them bounde vnto the hye 
 prestes? Saule encreased in strengthe/ And confounded the 
 iewes which dwelte at damascon affirminge that this was very 
 Christ.
 
 dTo. cb. Clje 'BctH of tljc ^posltUsi. 
 
 After a good wliile/ the iewes toke counsell amonge them- 
 selves to kyll liim. But there awayte wer knowen of Saul. 
 And they watched att the gates daye and nyght to kyll hym. 
 Then the disciples toke hym by nyght/ and putt hym thorowe 
 the wall and lett hym doune in a basket. 
 
 When Saul cam to Jerusalem he assayde to cople hym silfe 
 with the apostles/ and they wer all afrayde of hym and beleved 
 not that he was a disciple. But Bernabas toke hym and 
 brought hym to the apostles and tolde them howe he had sene 
 the lorde in the waye and had spoken wyth hym : and how he 
 had done boldely at damascon in the name off Jesu/ And he 
 had his conversacion with them att Jherusalem/ and quitt hym 
 silfe boldly in the name off the lorde Jesu. And he spake and 
 disputed wyth the grekes and they went aboute to slee hym. 
 When the brethren knew of that/ they brought hym to cesarea/ 
 and sent hym fortli to tharsus. Then had the congregacions 
 rest thorowoute all iewry and galile and samary/ and wer edi- 
 fied/ and walked in the feare of the lorde/ And multiplied by 
 the comforte of the holy gost. 
 
 Hit chaunsed that as Peter walked throughoute all quarters / 
 he cam to the sainctes which dwelt at lydda and there he founde 
 a certaine man namyd Eneas / whych had kepte hys bed viij . 
 yere sicke of the palsey. Then sayde Peter vnto hym : Eneas/ 
 the lorde Jesus Christ make the whole. Aryse and make thy 
 beed. And he arose immedyatly. And all that dwelt at lydda 
 and assaron/ sawe hym/ and tourned to the lorde. 
 
 Ther was at Joppa a certayne woman (which was a disciple 
 named Tabitha/ which by interpretacion is called dorcas) she 
 was full off good warkes and almes dedes/ which she did. Hit 
 chaunsed in those dayes thatt she was sicke and dyed. When 
 they had wesshed her and layd her in a chamber : Be cause 
 lydda was nye too Joppa/ and the disciples had herde that 
 Peter was there/ they sent vnto hym/ desyrynge him that he 
 wolde not be greved to come vnto them. 
 
 Peter arose and cam with them : when he was come they 
 brought hym in to the chamber/ and all the widdoos stode 
 rounde aboute hym wepynge and shewynge the coottes and 
 garmentes whych dorcas made whill she was with them. Peter 
 putt them all forth and kneled doune and prayde and turned 
 hym to the body/ and sayde : Tabitha aryse. She opened her 
 eyes/ and when she sawe Peter she sat vppe/ And he gave her 
 his honde and lyft her vppe / and called the sainctes and wyd- 
 dooes and shewed her alyve. And hit was knowne throwout all
 
 €i)t acte^ of ti)t apo^tlesi. €1). y. 
 
 Joppa/ and many beleved on the loide. And liit fortuned that 
 he taryed many days in Joppa with one Simon a tanner. 
 
 Cijc V. Cljaptcr. 
 
 'T^HERE was a certayne man in Cesarea called Cornelius/ a cap- 
 taine of the soudyers of ytaly/ a devoute man/ and won tliat 
 feared God with all his houssolde/ which gave moche almes to 
 the people/ and prayde God alwaye. The same man sawe in 
 a vysion evydently aboute the nynthe houre of the daye the 
 angell of god commynge in vnto hym/ and sayinge vnto hym : 
 Cornelius, when he loked on hym/ he was afrayde/ and sayde: 
 what is it lorde ? He sayde vnto hym : Thy prayers and thy 
 almeses ar come vppe in to remembraunce in the presence of God. 
 And nowe sende men to Joppa/ and call for one Simon named 
 also Peter, he lodgeth with won Simon a tanner/ whose housse 
 is by the see syde. He shall tell the/ what thou oughtest tadoo. 
 When the angell which spake vnto Cornelius was departed/ he 
 called two of his housholde/ and a devoute soudier off them thatt 
 wayted on hym/ to whom he tolde all the mater/ and sent them 
 to Joppa. 
 
 On the morowe as they went on their iorney and drewe nye 
 vnto the cite/ Peter went vppe in to the vpermost parte of the 
 housse to praye/ aboute the vj. houre. Then wexed he an 
 hongred/ and wolde have eaten, whill they made redy for hym 
 He fell into a traunce/ and sawe heven openned/ and a certayne 
 vessell coine doune vnto hym/ as it had bene a greate shete/ 
 knytt at the iiij. corners/ and was lett doune to the erth/ where 
 in wer all maner of iiij. foted beastes of the erth and vermen and 
 wormes/ and foules off the ayer. And a voyce spake vnto hym 
 from heven : Ryse Peter Kyll and eate. Peter sayde : God 
 forbyd lorde/ for I have never eaten eny thynge that is commen 
 or vnclene. And the voyce spake vnto hym agayne the seconde 
 tyme : What God had clensed thatt make thou not commen. 
 This was doune thryse And the vessell was receaved vppe agayne 
 into heven. 
 
 Whyle Peter mused in hym silfe what this vision which he 
 had sene meant/ beholde/ the men which were sent from Cor- 
 nelius/ had made inquyrance for Simons housse/ and stode belbr 
 the dore. And called oute won and axed whether Simon which 
 was also called Peter/ were lodged there. Whyll Peter thought 
 on this vysion/ the sprete sayde vnto hym : Loo/ men seke the. 
 aryse therfore/ get the doune/ and goo with them/ and donte
 
 dTo. fbj. €ift 'Rati iil t\)e !apoStU£i. 
 
 not. For I have sent tliem. Peter went doune to the men 
 \vhicli were sent vnto hym from Cornehus/ and sayde : Loo/ I 
 am he/ whom ye seke. wliat is the cause wherfore ye are come ? 
 They sayde vnto hym : Cornelius the captayne a iuste man/ and 
 won that fearcth God/ and off good reporte amonge all the peo- 
 ple of the iewes was warned by an holy angell/ to sende for the 
 in to his liousse/ and to heare wordes of the. Then called he 
 tliem in/ and lodged them. 
 
 On the morowe Peter went with them/ and certayne brethren 
 from Joppa accompanyed hym. And the thyrde daye entred 
 they into Cesaria. Cornelius wayted for them/ and had called 
 to gedder his kynsmen/ and speciall frendes. And as it 
 chaunsed Peter to come in/ Cornelius met hym/ and fell doune 
 at his fete/ and worshipped hym. Peter toke hym vppe/ say- 
 inge : Evyn I my silfe am a man. And as he talked with hym 
 he cam in/ and founde many that were come to gedder/ And 
 he sayde vnto them : Ye dooe knowe howe thatt hytt ys an vn- 
 lawefuU thynge for a man beynge a iewe to company or come vn 
 to an alient : But god hath shewed me that I shulde not call eny 
 man commen or vnclene : therfore cam I vnto you with outen 
 scruple / as sone as I was sent for. I axe you therfore : for what 
 intend/ have ye sent for me ? 
 
 And Cornelius sayde: This daye nowe .iiij. dayes I fasted/ 
 and at the nynthe houre I prayde in my housse/ and beholde/ 
 a man stode before me in bright clothynge/ and sayde: Cor- 
 nelius/ thy praver is herde/ and thyn ahnes dedes are had in 
 remembrannce in the sight of God. sende therfore to Joppa/ and 
 call for Simon which is also called Peter. He is lodged in the 
 housse off won Simon a tanner by the see syde/ the which as 
 sone as he is come/ shall speake vnto the. Then sent I for the 
 immediatly/ and thou hast well done for to come. Nowe are 
 we all here/ present before god to heare all thynges that are 
 commaunded vnto the of God. 
 
 Peter opened his mought and sayde : Of a trueth I perseave/ 
 that God is not parciall/ but in all people he that feareth hym 
 and worketh rightewesnes/ is accepted with hym. 
 
 Ye knowe the preachynge that God sent vnto the chyldren off 
 Israhell/ preachynge them peace by Jesus Christe (which is lorde 
 over all thynges) which preachynge was publisshed thorow oute 
 all iewery/ and began in galile/ after the baptim preached by 
 Jhon / After thatt God had annoynted Jesus off Nazareth with 
 the holy goost/ and with power/ he went aboute doinge goode/ 
 and healynge all that were oppressed with dyvles/ for God was
 
 with hym. And we are witnesses off all thynges which he did 
 in the londe of the iewes and at Jerusalem/ whom they slew/ 
 and hounge on tree. Hym God reysed vppe the thyrde daye/ 
 and shewed hym openly/ not to all the people/ butt vnto vs 
 witnesses chosyn before off God/ which ate and dronke with 
 hym/ after he arose frome deeth. And he commaunded vs to 
 preache vnto the people and to testifie/ that it is he that is 
 ordened of God a iudge off qiiycke and deed. To hym geveth 
 all the prophetes witnes/ that throwe his name shall receave 
 remission of synnes all that beleve in hym. 
 
 While Peter yet spake these wordes / the holy gost fell on all 
 them which herde his preachynge And they of the circumcision 
 which beleved were astonyed/ as many as cam with Peter/ be- 
 cause that on the gentyls also was sheed oute the gyfte of the 
 holy gost. For they herde them speake with tonges/ and mag- 
 nify God. Then answered Peter : can eny man forbyd water 
 that these shulde not be baptised / which have receaved the holy 
 gost as well as we? And he commaunded them to be baptised 
 in the name of the lorde. Then prayde they hym/ to tary a 
 feawe dayes. 
 
 €i)e rj. Cljaptnr. 
 
 TTIT cam to the eares of the opostles and brethren which were 
 in iewry / that the hethen also had receaved the worde of 
 God. When Peter was come vppe to Jerusalem/ they off the 
 circumcysion disputed wyth hym/ sayinge : Thou wentest in 
 vnto men vncircumcised/ and arest with them. 
 
 Peter began and expounde the thynge in order to them saynge ; 
 I was in the cite of Joppa prayinge/ and in a traunce I sawe a 
 vision/ A certen vessell descende as it had bene a large lynnyn 
 clothe/ lett doune from hevyn by the fower corners/ And hit cam 
 to me : into the which when I hade fastened myn eyes I con- 
 sydered and sawe fowere foted beastes off the erth / and vermen 
 and wormes/ and foules off the ayer. I herde also a voyce/ 
 sayinge/ vnto me: Arise Peter/ sley and eate. And I sayd : 
 God forbyd lorde/ for nothynge comen or vnclene hath att eny 
 tyme entred into my mought. The voyce answered me agayne 
 from heven count not tliou those thynges comen / which God hath 
 clensed. And this was done threy tymes. And all were takyn 
 vppe agayne into heven. 
 
 And beholde immediatly wer thre men come vnto the housse 
 where I was / sent from Cesarea vnto me. And the sprete sayde 
 
 i> 2
 
 dFo. fbij. EI)e ^ftf5 of t\)t ^po^tlcs. 
 
 vnto me/ that I sliulde goo with them/ with out doutinge. 
 morover these sixe brethren accompanyed me. And we entred 
 into the mans housse. and he shewed us/ how he had sene 
 an angell in his housse/ which stod and sayde to hym : Send 
 men to Joppa/ and call for Symon/ named also Peter he shall 
 tell the wordes/ wher by both thou and all thyn housse shalbe 
 saved. As I began to preach/ the holy goost fell on them/ as 
 he dyd on vs at the begynnynge. Then cam to my remem- 
 braunce the wordes of the lorde/ howe he sayde: Jhon verily 
 baptised with wather/ butt ye shalbe baptised with the holy 
 goost. For as moche then as God gave them lyke giftes / as 
 he dyd vnto us/ when we beleved on the lorde Jesus Christ: 
 what was I that I shulde have withstoude God ? when they 
 herde this/ they helde their peace and gloryfied God/ saynge : 
 Then hath God also to the gentylles graunted repentaunce unto 
 
 ■ The which were scattryd abroade thorowe the affliccion that 
 arose aboute steven/ walked thorowe oute tyll they cam vnto 
 Phenices and Cypers and Antioche/ preachynge the wordc 
 to no man/ butt vnto the iewes only. Some oft' them were men ot}' 
 Cypers and oft' Syrene/ which when they were come into An- 
 tioche/ spake vnto the grekes/ and preached the lorde Jesus. 
 And the honde off" the Lorde was with them/ and a greate noni- 
 bre beleved and turned vnto the lorde. 
 
 Tydynges oft' this cam vnto the eares off" the congregacion ' 
 which was in Jerusalem/ and they sente forth Barnabas thatt he 
 shulde goo vnto Antioche. Which when he was come/ and 
 had sene the grace off" the lorde/ was glad/ and exhorted them 
 all/ thatt with purpose off" hertt they wolde continually cleave 
 vnto the lorde. For he was a perfaicte man/ and full of tlie 
 holy goost and off faithe. And moche people was added vnto 
 the lorde. Then departed Barnabas to Tarsus/ for to seke 
 Saul/ and when he had founde him/ he brought him vnto An- 
 tioche. Yt chaunsed thatt a whole yere they had their conver- 
 sacion with the congregacion there/ and taught moche people in 
 somoche thatt the disciples off" Antioche wer the fyrst that wer 
 called Christen. 
 
 In those dayes cam prophetes from Jerusalem vnto Antioche/ 
 Tlrer stode vppe won off" them named Agabus/ and signified by 
 the sprete/ that there shulde be grett derth throughoute all the 
 worlde / which cam tu passe in the emproure claudius dayes. 
 Then the disciples every man accordinge to his habilite/ purposed 
 to sende socour vnto the brethren which dwelt in iewry/ whvch
 
 €\)t ^ctfg of t})t llpostlfsi. €1). yij. 
 
 thynge they also did ^ and sent it to the seniours/ by the houdes 
 of Barnabas and Saul. 
 
 Cijc yi). Cfjaptcv. 
 
 TN that tyme Hei"ode the kynge layed hondes on certayne ot 
 the congregacion / to vexe them. He kylled James the bro- 
 ther off Jhon with a swerde : and be cause he sawe that it pleased 
 the iewes/ he proceded forther/ to take Peter also. Then wer 
 the dayes of vnlevended breed/ and when he had caught him/ 
 he put hym in preson/and delyvered liym to iiij. quaternions off 
 soudiers to be kepte/ entendynge after ester to brynge hym 
 forth to the people. Then was Peter kepte in preson. But prayer 
 was made with out ceasynge off the congregacion vnto god for 
 hym. When lierod wolde have brought hym oute vnto the 
 people/ the same nyght slepte Peter bitwene ij. soudiers/ 
 bounde with two chaynes/ And the kepers before the dore kepte 
 the preson. 
 
 And beholde the angell off the lord was there present/ and a 
 light shyned in the lodge. And he smote Peter on the syde/ 
 and steryd him vppe sayinge : aryse vppe quycly. And the 
 cheynes fell of from his hondes. and the angell sayd vnto 
 him: gyrde thy silfe and bynde on thy sandalles/ And so he 
 dyd. And he sayde vnto hym: cast on thy mantle aboute the/ 
 and folowe me. And he cam oute and folowed him/ and wist 
 not/ that it was truth which was done by the angell/ butt 
 thought he had sene a vision. When they were past the fyrst 
 and the seconde watche/ they cam vnto the yeron gate/ thatt 
 ledeth vnto the cite/ which opened to them by his awne accorde. 
 And they went oute and passed thorowe won stret/ and by and 
 by the angell departed from hym. 
 
 And when Peter was come to hym silfe/ he sayde: nowe I 
 knowe off a surety/ that the lorde hath sent his angell/ and 
 hath delyvered me from the honde off Herode/ and from all the 
 waytynge fore of the people of the iewes. And as he consydred 
 the thynge/ he came to the housse of Mary the mother of one 
 Jhon/ which was called marke also/ where many were gaddered 
 to gedder in prayer. As Peter knocked at the entry dore/ a 
 damsell cam forth to herken/ named Rhoda. And when she 
 knewe Peters voyce/ she opened nott the entry for gladnes/ 
 but ran in and told howe Peter stode before the entrey. And 
 they sayd vnto her: thou arte mad. and slie bare them doune 
 that hitvvas even so. Then sayde they : it is hys angell. Peter
 
 dfo. cbii). €\)t ^ctcs of tf)C ^posftle^. 
 
 contynued knockynge. When tliey had openned the dore/ and 
 sawe him/ they were astonyd. He bekened vnto them with 
 his lionde to holde their peace/ and tolde them by what meanes 
 the lorde had brought hym oute of preson. And sayde : goo 
 shewe thys vnto James and to the brethren. And he departed 
 and went into a nother place. 
 
 As sone as ytt was daye there was not lytell a doo amonge the 
 soudiers/ what was becum off Peter. When Herode had called 
 for hym/ and founde him not/ he examyned the kepers/ and 
 comaunded to departe. And he descended from Jewry to 
 Cesarea/ and there abode. Herode was displeased with them 
 off Tyre and Sydon. And they cam all at once/ and made 
 intercession vnto blastus the kynges chamberlein/ and desired 
 peace/ because their countrey was norysshed be the kynges londe, 
 Apon a daye apoynted/ the kynge arayed hym in royall apparell/ 
 and set hym in his seate/ and made an oracion vnto them. And 
 the people gave a shute/ sayinge: It is the voyce of a god and 
 not of a man. And immediatly the angell of the lorde smote 
 him / be cause he gave not God the honoure/ and he was eatyn 
 of wormes/ and gave vppe the goost. 
 
 The worde off God grewe and multiplied. And Barnabas 
 and Saul returned to Jerusalem/ and fulfilled their office/ and 
 toke with them Jhon / which was also called Marcus. 
 
 CIjc yii). Ci)aptn:. 
 
 T^HERE were at antioche/ in the congregacion/ prophetes 
 and doctours / as Barnabas and Symon/ called Nyger/ And 
 lucius of cerene/ and Manahen Herode the tetrarkes norsfelowe / 
 and Saul, As they served God/ and fasted/ The holy gost 
 sayd : seperat me Barnabas and Saul / for the worke where 
 vnto I have called them. Then fasted they and prayed /and 
 put their hondes on them / and let them goo. And they after 
 they were sent of the holy gost/ cam vnto seleutia/ and from 
 thence they sayled to Cyprus. And when they wer come to 
 salamine/ they shewed the worde off god in the sinagoges/ vnto 
 the iewes. And they had Jhon to their minister. 
 
 When they had gone over all the yle vnto the cite of Paphos/ 
 they founde a certayne sorserer/ a falce prophet which was a 
 iewe/ named Bariesu/ which was with the rueler off the countre 
 won Sergius Paulus a prudent man. the same ruler called vnto 
 hym Barnabas and Saul/ and desired to heare the worde of god 
 The Sorserar Elemas (for so was his name by interpretacion)
 
 Cljc ^ctti of tijc 2lpo9tlc;S. €1), yii]. 
 
 with stode them/ and sought to turne awaye the rueler I'rom the 
 faith. Then Saule which also is called Paul beinge full off the 
 holy goost/ set hys eyes on hym/ and sayde: O full off all 
 sutelte and disseytfulnes the chylde off the devyll / and the 
 enemye of all lighteousnes thou ceasest not to pervert the stravght 
 waves off the lorde. And nowe beholde the honde off the lorde 
 is upon the/ and thou shalt be blinde and not se the sunne for 
 a season/ And inimediatly fell on hym a myste and a darknes/ 
 And he went about sekynge/ them that shulde leade hym by the 
 honde. Then the rueler when he sawe what had liapened/ 
 beleved/ and wondred at the doctryne of the lorde. 
 
 When Paule and they that were with hym/ had shypped from 
 Paphus/ they cam to Perga a cite of Pamphilia. There departed 
 Jhon from them/ and returned to Jerusalem. Butt they wandred 
 thorowe the countres/ from Perga to Antioche a cite in the 
 countre of Pisidia/ and went in to the synagoge on the saboth 
 daye/ and sate doune. After the lectur of the lawe and the 
 prophetes/ the ruelers of the synagoge sent vnto them saynge : 
 Ye men and brethren/ yf ye have eny sermon to exhorte the 
 people/ say on 
 
 Paul stode vppe and beckened with his honde and sayde : 
 Men off Israhel/ and ye that feare God/ geve audience. The 
 God off this people chose oure fathers/ and exalted the people/ 
 when they dwelt as straungers in the londe of Egypt/ and with 
 a mighty arme brought them outt off it/ and aboute the tyme 
 off .xl. yeares suffred he their maners in the wildernes. And 
 destroyed vi}. nacions in the londe of Canaan/ and devided their 
 londe to them by Lott. And afterwarde he gave vnto them 
 iudges aboute the space of .iiij c. and .1. yeres vnto the tyme off 
 Samuel the prophet. And after that they desyred a kynge/ and 
 God gave vnto them Saul the sonne off Cis/ a man off the 
 tribe of Beniamin / by the space off xl. yeres. And after he had 
 putt hym doune/ he set vppe David to be their kynge/ to whome 
 he gave witnes/ saynge: I have founde David the sonne of 
 Jesse/ a man after myne awne hert/ he he shall fulfyll all my 
 will. 
 
 Of this manes sede hath God (according to his promes) 
 brought forth to the people off Israel a savour/ won Jesus/ 
 when Jhon had fyrst preached before his commynge the baptim 
 offrepentaunce to Israhel. When Jhon had fulfylled his course/ 
 he sayde: Whome ye thynke that I am? the same am I not/ 
 but beholde there cometh won after me/ whose shewesof his fete 
 I am not worthy to lose.
 
 dTo. ri'v. Cljf ^ftcig of tijc ^positlcs'. 
 
 Ye men and brethrt-n/ childeren off the generacion of Abra- 
 ham/ and whosoever amonge you feareth God/ to you is this 
 "worde of helth sent. Tlie inhabiters of Jerusalem/ and their 
 ruelers because they knevve hyni nott/ nor yet the voyces of the 
 prophetes which are redde every saboth day/ have fulfylled them 
 in condempnynge hym And when they founde no cause of deeth 
 in hym / yet desired they Pilate to kyll him. And when they had 
 fulfylled all that were written of hym/ they toke hym doune from 
 the tree and putt him in a sepulcre : But God raysed him agayne 
 from deeth / and he was sene many dayes of them / which cam 
 with hym from galile to Jerusalem which are his witnesses vnto 
 the people. 
 
 And we declare vnto you/ howe that the promes made vnto 
 the fathers/ god hath nowe fulfylled vnto vs the children/ in that 
 he reysed vppe Jesus agayne/ even as it is written in the fyrste 
 psalme : Thou arte my sonne/ this same daye begat I the. As 
 concernynge that he so reysed hym vppe from deeth/ nowe no 
 more to returne to corrupcion/ he sayd on this wyse : The holy 
 promyses made to David I will kepe faithfully. Wherfore he 
 saith also in another place : Thou shallt not soffre thy saincte to 
 se corrupcion. For David after he had in his tyme fulfilled the 
 will of god/ he slepte/ and was layd with hys fathers/ and sawe 
 corrupcion. Butt he whom god reysed agayne/ sawe no cor- 
 rupcion. 
 
 Be hit knowne vnto you therfore ye men and brethren / that 
 thorowe this man is preached vnto you the forgevenes of sinnes / 
 And by him are all that beleve iustified from all thynges from 
 the which ye coulde nott be iustified by the lawe off Moses. Be 
 ware therfore lest that fall on you/ which is spoken off in the 
 prophetes : Beholde ye despisers/ and wonder/ and perishe ye : 
 for 1 do a worke in youre dayes/ which ye shall not beleve/ yf a 
 man wolde declare it you. 
 
 When the Jewes wer gone oute of the Sinagog / the gentyls 
 besought them that they wolde preache the worde of god to 
 them bitwene the saboth dayes. When the congregacion was 
 broken vppe/ many of the iewes and verteous proselites folowed 
 Paul and Barnabas/ which spake to them and exhorted them to 
 continue in the grace oft God. And the nexte saboth daye cam 
 Almoste the whole cite to gedder to heare the worde oft" God. 
 When the iewes sawe the people/ they were full off indignacion 
 and spake agaynst those thinges which wer spoken oft' Paul/ 
 They spake agaynst it/ and dispraysed it/ raylinge on it. Then 
 Paul and Barnabas wexed bolde/ and sayde : it was mete that
 
 Cije ^ftf^ of tije ^po^tle^. CIj. jiitij. 
 
 the worde off God sliulde tyrst have bene preached to you / Butt 
 seinge ye putt it from you/ and ihynke youre selfes onworthyoff 
 everlastynge lyfe/ loo/ we tourne to the gentyls. For so hath 
 the lorde commaunded vs: I have made the a lyght to the 
 gentyls/ that thou be helth vnto the ende of the worlde. 
 
 The gentyls herde/ and were glad and glorified the worde of 
 the lorde/ and beleved even as many as wer ordened vnto eter- 
 nall lyfe. And the worde off the lorde was puplisshed thorowe 
 cute all the region. Butt the iewes moved the worshypfuU and 
 honorable wemen/ and the chefe men of the cite. And reysed 
 persecucion agaynst Paul and Barnabas / And expelled them oute 
 off their costes. But they shuke of the duste of their fete 
 agaynst them/ and cam vnto Iconium. And the disciples wer 
 fylled with ioye and with the holy goost. 
 
 €]^c riiij. Cljapttr. 
 
 TTIT fortuned in iconium that they went both to gedder in to 
 the Sinagoge of the iewes/ and so spake/ that a gret mul- 
 titude both off the iewes and also off the grekes beleved. Butt 
 the vnbelevinge iewes/ steryd vppe and vnquyeted the myndes 
 off the gentyles agaynste the brethren. Longetime a bode they 
 their and quit them selves boldly with the helpe of the lorde/ the 
 which gave testimony vnto the worde off hys grace/ and causyd 
 signes and wonders to be done by their hondes. The people oft" 
 the cite were devided : and parte helde with the iewes/ and parte 
 wyth the apostles. 
 
 When there was a saute made both of the gentyls and also of 
 the iewes with their rulers/ to put them to shame and to stone 
 them/ they wer ware of it/ and fled vnto listra and derba/ cites 
 off Licaonia/ and vnto the region that lyeth rounde aboute/ and 
 there preached the gospell. And there sate a certayne man at 
 listra weake in his fete/ beinge halt from his mothers woombe/ 
 and never walkyd. The same herde Paul preache/ which 
 behelde hym and perceaved that he had faith to be whole/ and 
 sayd with a loude voyce : stonde vppe right on thy fete. And 
 he stertvppe/ and walked, when the people sawe what Paul 
 had done/ they lifte vp their voyces/ sayinge in the speache of 
 Lycaonia : 'Goddes are come doune to vs in the lyknes off men. 
 And they called Barnabas/ Jupiter/ And Paul Mercurius/ be 
 cause he was the preacher. Then Jupiters preste/ which dwelt 
 before their cite/ brought oxen and garlondes vnto the cliurche 
 porche/ and wolde have done sacrifise with the people. 
 
 When the apostles/ Barnabas and Paul herde that/ they rent
 
 dFo. cy. €l)t '^ctti of tljc flpojirtt^. 
 
 their clotlies/ and ran in amonge the people/ cryinge and say- 
 inge : Syrs / why do ye this ? We are men lyke vnto yon / and 
 preache vnto yon/ that ye shulde turne from these vanities vnto 
 tiie iyvvnge god/ wliich made heven and erth and the see and 
 all that in them is/ the which in times past sufFred all nacionsto 
 walke in their owne wayes. Nevertlielesse he lefte not hym silfe 
 with outen Avitnes/ in that he shewed hisbenefaictes/ in gevynge 
 vs rayne from heven and frutfuU ceasons/ fyllinge oure hertes 
 with fode and gladnes. And with these sayinges/ scase refrayned 
 they the people/ thatt they had not done sacrifice vnto them. 
 
 Thether cam certayne iewes from Antioch and Iconinm/ and 
 optayned the peoples consent and stoned Paul/ and drew hym 
 outeof the cite/ supposynge he had bene deed. As the disciples 
 stode rounde aboute hym/ he arose vppe and cam into the cite. 
 And the nexte daye departed with Barnabas to Derba. After 
 they had preached to that cite/ and taught many/ they returned 
 agayne to Listra/ and to Iconinm and Antioche/ and strengthed 
 the disciples soules/ exhortinge them to continue in the faith/ 
 aftyrminge that we muste throwe moche adversite entre into the 
 kyngdom of god. And when they had ordened them seniours 
 by eleccion in every congregacion / after they had preyde and 
 fasted/ they commended them to god on whom they beleved. 
 
 And they went over all Pisidia and cam into pamphilia/ and 
 when tliey had preached the worde of god in perga/ they de- 
 scended in to Attalia/ and thence departed by shippe to Antioche/ 
 from whence they wer delyvered vnto the grace of god/ to the. 
 worke whiche they had fulfilled. When they wer come and had 
 gaddered the congregacion to gedder/ they reharsed all that god 
 had done by them/ and howe he had opened the dora of faith 
 vnto the gentyls. And there they abode longe tyme with the 
 disciples. 
 
 €f)t r^. Cf)apttr. 
 
 AND there cam certayne from iewry and taught the brethren : 
 "^^ excepte ye be circumcysed after the maner of Moses ye can 
 not be saved. Then arose there dissencion and disputynge not 
 a little vnto Paul and Barnabas agaynste them. And they 
 determined that Paul and Barnabas and certayne other of them 
 shulde ascende to Jerusalem vnto the apostles and seniours 
 aboute this question. After they were brought on their waye 
 by the congregacion / they passed over Phenices and Samaria/ 
 declarynge the conversacion off the gentyls/ and they brought 
 gret ioye vnto all the brethren. When they were come to Jeru-
 
 Cije ^ctf£i of tijf 2lpoitIe£i. €^. yb. 
 
 salem they were receaved of the congregacion and of the apostles 
 and seniours. And they declared what thynges God had done 
 by them. Then arose there vppe certayne of the secte of the 
 pharises/ which dyd beleve sayinge thatt itt was nedfull to cir- 
 cumcise them and to inioyne them to kepe the lawe of Moses. 
 The apostles and seniours cam to gedder to reason of this matter. 
 
 When there was moche disputynge/ Peter rose vppe and sayd 
 vnto them: Ye men and brethren/ ye knowe howe that a goode 
 while agoo/ God chose amonge vs that the gentyls by my mouthe 
 shulde here the worde off the gospell and beleve. And God 
 which knoweth the herte/ bare them witnes/ and gave vnto 
 them the holy gost even as he dyd vnto vs / And he putt no 
 difference betwene them and vs/ and with fayth purified tlieir 
 hertes. Nowe therfore why tempte ye God/ thatt ye wolde putt 
 a yoke on the disciples neckes which nether oure fathers nor we 
 wer able to beare : Butt we beleve thatt thorow the grace of 
 the Lorde Jesu Christ we shalbe saved as they doo. Then all 
 the multitude was peased and gave audience to Barnabas and 
 Paul which tolde what signes and wondres God had shewed 
 amonge the gentyls by them. 
 
 As sone as they helde their peace/ James answered sayinge : 
 Men and brethren herken vnto me/ Simeon tolde howe God at 
 the beginninge dyd visit the gentyls/ and receaved of them 
 people vnto liis name, and to this agreith the wordes of the 
 prophetes/ as it is written : After this I will returne/ and will 
 bylde agayne the tabernacle of David which is fallen doune/ 
 and that wich is fallen in dekey of it will I bilde a gayne and I 
 will set it vppe/ that the residue of men myght seke after the 
 Lorde/ and also the gentyls vppon whom my name is called on 
 sayth the lorde/ which doth all these thynges : knowne vnto 
 God are all hys werkes from the beginnynge of the wo ride. 
 Wherfore my sentence is / that we trouble not them which of the 
 gentyls are turned to God : but that we write vnto them that 
 they abstayne them selves from filthines of ymages/ from forni- 
 cacion/ from stranglyd/ and from blonde. For Moses of olde 
 tyme in every cite hath them that preache hym / and he is reede 
 in the synagoges every saboth daye. 
 
 Then pleased it the apostles and seniours with the whole con- 
 gregacion to send chosyn men of their owne company to An- 
 tioche with Paul and Barnabas. They sent Judas called also 
 Barsabas and Silas which were chefe men among the brethren 
 and gave them letters in their hondes after this maner. 
 
 The apostles/ seniours and brethren send gretynges vnto the 
 brethren which are of the gentyls in Antioche Siria and cilicia /
 
 ifo. rvj. Cij€ ^ftc^ of t\)t !3pogtlcs-. 
 
 For as moche as we have herde thatt certayne wich departed 
 from vs/ have troubled you with wordes/ and combred youre 
 myndes sayinge : Ye must be circumcised/ and kepe the lawe/ 
 to whom we gave no soche commaundment. It semed therfore 
 to vs a good thynge/ when we were come to gedder with won 
 accorde/ to sende chosyn men vnto you/ with oure beloved Bar- 
 nabas and Paul/ men that have ieoperded theyr lives/ for the 
 name of oure lorde Jesus Christ. We have sent therfore Judas 
 and Sylas/ which shall alsoo tell you the same thynges by 
 mouth. For^hitt semed goode to the holy gost and to vs to putt 
 no grevous thynge to you more then these necessary thynges/ 
 that is to saye that ye abstayne from thynges offered vnto the 
 ymages/from bloud/ from strangled/ and fornicacion. From 
 which if ye kepe youre selves/ ye shall do well. Soo fare ye well. 
 
 when they were departed/ they cam to Antioche and gad- 
 dred the multitude to gedder and delivered the pistle. When 
 they had redde it/ they reioysed off that consolacion. Judas and 
 Sylas beinge prophetes/ exhorted the people with moche 
 preachynge/ and strengthed them. After they hadde taryed 
 there a certayne space/ they were lett goo in peace off the 
 brethren vnto the apostles. Notwithstondynge it pleasyd Sylas 
 to abyde there still. Paul and Barnabas continued in Antioche 
 teachynge/ and preachynge the Avorde of the lorde whith other 
 many. 
 
 Butt after a certayne space Paul sayde vnto Barnabas : Lett 
 vs goo agayne and visite oure brethren in every cite / where we 
 have shewed the worde of the lorde/ and se howe they do. 
 Barnabas gave counsell/ to take with them Jhon called also 
 Marke : But Paul thought it not mete to take him vnto theyr 
 company whiche departed from them at Pamphylia/ and went 
 nott with them to the worke. Soo sharp was the dissencion 
 bitwene them / thatt they departed asunder won from the other. 
 And Barnabas toke Marke and sayled vnto Cypers. Paul chose 
 Sylas and departed delivered off the brethren vnto the grace of 
 God. And he went thorowe all Cyria and Cilicia/ stablisshynge 
 the congregacions. 
 
 Ci;c ybj. Cpptm 
 
 nPHEN cam he to Derbaand to Listra/ and beholde a certayne 
 discyple was there named Thimotheus a womans sonne 
 whych was a iewas and beleved/ but his father was a greke of 
 whom reported well the brethren of Listra/ and Iconium. Paul 
 wolde thatt he shulde goo forth with hyni/ and tokc and circum-
 
 ^ift ^ctei of ti)c ^positles. Ci). ybj. 
 
 cised hym because of the iewes whicli were in those quarters/ 
 for they knewe all thatt his father was a greke. As they went 
 thorow the cites/ they delivered them the decrees for to kepe/ 
 ordeyned off the apostles and seniours which were at Jerusalem. 
 So were the congregacions stablisshed in the faith/ and en- 
 creased in noumbre dayly. 
 
 When they had goone thorowe out Phrigia and the region of 
 Galacia/ and were forbidden oft' the holy goost to preach in 
 Asia/ they cam to Misia/ and sought to goo into Bethinia/ and 
 the sprete softered them not. When theyliad gone over Misia/ 
 they cam doune to Troada and a vision apered to Paul in tlie 
 nyght. There stode a man ofF Macedonia and prayed hym 
 saynge : Come into Macedonia and helpe vs. After he had sene 
 the vision immediatly we prepared to goo into Macedonia certi- 
 fied that the lorde had called vs forto preache the gospell vnto 
 them. Then losed we fortli from Troada/ and with a strayght 
 course cam we to Samothracia/ the nexte daye to Neapolim/ 
 and from thence to Philippos/ which is the chefest cite in the 
 parttes of Macedonia and a fre cite. 
 
 We were in that cite abidinge a certayne dayes/ and on the 
 saboth dayes we went out of the cite besydes a river where men 
 were wont to praye / and we sate doune and spake vnto the 
 women which thither resorted. And a certayne woman named 
 Lidia/ a seller oft' purple/ of the cite oft' Thiatira which wor- 
 shypped God/ gave vs audience/ whose hert god openned that 
 she attended vnto the thynges which Paul spake. When she 
 was baptised/ and her houssolde/ she besought vs sayinge : 
 Yf ye thynke thatt I beleve on the lorde come into my housse / 
 and abide there. And she constrayned vs. 
 
 Hit fortuned as we went to prayer/ a certayn dam sell pos- 
 sessed with a sprete that prophesyed met vs/ which brouglit her 
 master and mastres moche vauntage with prophesyinge. The 
 same folowed Paul and vs sayinge : These men are the ser- 
 vauntes of the most hye god/ which sliewe vnto vs the waye of 
 helth. And this did she many deyes. Butt Paul nott content 
 turned about and sayd to the sprete : I commaunde the in the 
 name oft' Jesu Christ that thou come out off" her. and he cam 
 out the same houre. 
 
 When her master and mastres sawe that the hope of their 
 gaynes was gone/ they caught Paul and Silas/ and brought 
 them into the market place vnto the ruelars/ and delivered them 
 to the officers sayinge : These men trouble oure cite/ which are 
 iewes and shewe newe decrees/ which are nott laufuU for vs to 
 receave/ nether to observe seinge we are romains. And the
 
 dfo. cyi). Ci;c ^cUi of tl)i SpositU^. 
 
 people ranne on them/ and tlie officers rent their clothes/ and 
 commaunded them to be beaten with roddes/ and when they 
 hadde beaten them sore/ they cast them into preson commaund- 
 ynge the ioyler to kepe them surely. Which when he had re- 
 ceaved suche commaundment thrust them into the inner preson / 
 and made their fete fast in the stockes. 
 
 At mydnyght Paul and Silas prayed / and lauded god. and 
 the presoners herde them. Sodenly there was a greate erth 
 quake / soo that the foundacion of the preson was shaken / »and 
 by and by all the dores opened / and every mannes bondes were 
 lowsed. When de keper off the preson waked out oft'hys slepe/ 
 and sawe the preson dores open/ he drue outt his swearde and 
 wolde have killed hym silfe supposynge the presoners had bene 
 fledde. Paul cryed with a lowde voyce sayinge : Do thy silfe 
 no harme for we are all heare. 
 
 He called for a light and sprange in / and cam tremblynge / 
 and fell doune before PauU and Silas/ and brought them out and 
 sayde/ Syrs what must I* doo to be saved? And they sayde : 
 beleve on the lorde Jesus/ and thou shalt be saved and thy 
 houssolde. And they preached vnto hym the worde of the 
 lorde/ and to all that were in his housse. And he toke them 
 the same houre oft' the nyght and wasshed their wondes / and 
 was baptised with all that belonged vnto hym straight waye. When 
 he had brought them into his housse / he sett meate before them / 
 and ioyed that he with all his houssholde beleved on God. 
 
 And when it was daye the officers sent the ministers sayinge : 
 Lett thoose men goo. The keper off" the preson tolde this sayinge 
 to Paul : the officers have sent worde to lose you. Now therfore 
 gett you hence and goo in peace. Then sayde Paul vnto them : 
 They have beaten vs openly vncondempned/ for all that we are 
 Romans / and have cast vs into preson : and nowe wolde they 
 sende vs awaye prevely? Naye nott so/ butt lett them come 
 them selves and fett vs out. The ministers tolde these wordes 
 vnto the officers and they feared when they herde that they 
 were Romans/ and cam and besought them and brought them 
 out/ and desired them to departe out of the cite. They went 
 out of the preson and entred into the housse of Lidia/ and 
 when they had sene the brethren / they comforted them and de- 
 parted. 
 
 Clje ybij. CI;aptcr. 
 
 \ S they made their iorney thorowe Amphipolis/ and Apolonia / 
 -^- they cam to Thessalonica where was a sinagoge oft' the
 
 €\)t 'Bern of tl)f ^po^tlfj;. €1). yhi). 
 
 iewes. Paul as his mauer was went in vnto them, and thre 
 saboth dayes declared of the scripture vnto them/ openyngeand 
 aleg-ynge that Christ must nedes have suffered and rysen agayne 
 from deeth. And tliatt this Jesus was Christ/ whom (sayde he) 
 I preache to you. And some off them beleved and cam and 
 companyed with Paul and Silas. Also off the honourable 
 grekes a greate multitude/ and of the oliefe wemen / not a 
 feawe. 
 
 The iewes which beleved not havynge indignacion toke vnto 
 them evyll men wich were vagabondes / and gadered a com- 
 pany/ and sett all the cite on a roore/ and made asaute vnto 
 the housse off Jason / and sought to brynge them out to the 
 people/ and when they founde them not/ they drue Jason and 
 certayne brethren vnto the heedes of the cite cryinge : These 
 that trouble the worlde are come bidder also/ which Jason hath 
 receaved prevely. and these all do contrary to the ordinacions 
 off Cesar/ affirmynge another kynge / won Jesus. And they 
 troubled the people and the officers of the cite when they herde 
 these thynges. And when they were sufficiently answered of 
 Jason / and of the other they lett them goo. 
 • The brethren immediatly sent awaye Paul / and Silas by nyght 
 vnto Berrea. When they were come thither they entred into the 
 sinagoge off the iewes. These were the noblest amonge them 
 ofl' Thessalonia/ which receaved the worde Avith all diligence of 
 raynde/ and searched the scriptures dayly whether those thynges 
 were even soo. And many of them beleved/ and of worshipfull 
 wemen which were grekes / and off men nott afeawe. When the 
 iewes off thessalonia had knowledge that the worde off God was 
 preached off Paul att berrea / they cam thither and moved tlie 
 people/ and then by and by the brethren sent awaye Paul to 
 goo vnto the see: butt Silas and Timotheus abode there still. 
 They that gyded Paul brought hym vnto Attens / and receaved 
 a commaundment vnto Silas and Timotheus forto come to hym 
 at once. And cam their waye. 
 
 Whill Paul wayted for them at Attens / hys sprete was moved 
 in hym to se the cite geven to worshippinge of ymages. Then 
 he disputed in the Sinagoge with the iewes / and with the devout 
 persones/ And in the market dayly vvyth them that cam vnto 
 him. Certayne philosophers of the Epicures / and of the stoyckes 
 desputed with hym. And some there were which sayde : what 
 wyll thys babbler saye. O ther sayd : he semeth to be a ty- 
 dynges brynger off newe devyls / because he preached vnto them 
 Jesus/ and the resurreccion / and they toke hym / and brought
 
 dFo. cyii}. C!)e ^(tei of ti)f 9podtlf5. 
 
 liym into Marce strete sayinge : maye we nott knowe what ys 
 thys newe doctrine wlier off thou speakest. For thou bryngest 
 straunge tydynges to oure eares. We wolde knowe thertbre 
 what these tliynges meane. For all the Attenians an straungers 
 whych were there gave them selves to nothynge els/ but other to 
 tell or to heare newe tydynges. 
 
 Paul stode in the myddes of Marce strete and sayde/ ye men 
 of Attens/ I perceave that in all thynges ye are somwhat super- 
 sticious. For as I passed by and behelde the manner howe ye 
 worship youre goddes/ I founde an aultre wher in was written: 
 vnto the vnknowen god. Whom ye then ignorantly worship/ 
 hym shewe I vnto you. God that made the worlde/ and all that 
 are in it/ seynge that he is lorde off heven and erth/ he dwelleth 
 nott in temples made with hondes nether is worshipped with 
 mennes hondes/ as though he neded of eny thynge. For as 
 moche as he geveth to all men lyfe and breth every where/ and 
 hath made of one bloud all nacions off men/ for to dwell on all 
 the face of the erthe. And hath asigned tymes apoynted before/ 
 And the endes of their in habitacion / that they shulde seke god / 
 yf they myght fele and fyndehym/ though he be nott farre from 
 every one off vs. For in hym we live/ move/ and have oure 
 beynge / as certayne of youre awne poetes sayde. For we are 
 also his generacion. For as moche then as we are the genera- 
 cion off God/ we ought nott to thynke that the godhed is 
 lyke vnto golde / silver / or stone / graven by crafte and ymagi- 
 nacion of man. 
 
 And tlie tyme of tliis ignoraunce god regarded nott : butt 
 nowe he biddeth all men every where repent / be cause he hath 
 apoynted a daye/ in the which he woll iudge the worlde acordyng 
 to rightewesnes/ by that man/ whom he hath apoynted/ and 
 liath geven faith to all men / after that he had raysed hym from 
 deeth. 
 
 When they herde off the resurreccion from deth / some mocked / 
 and other sayde : we v.ill heare the agayne of this matter. So 
 Paul departed from amonge them. Certayne men clave vnto 
 Paul and beleved/ amonge the which was Dionisius a senatour/ 
 and a woman named Damaris/ and other with them. 
 
 €l)t yhii}. Cljapttr. 
 
 A FTER that/ Paul departed from Attens/ and cam to Co- 
 "^ rinthum/ and founde a certayne iewe named Aquila/ borne 
 in Ponthus/ latly come from Itali with his wyfe Priscilla (be
 
 €l)e ^ftfji of tlje 2lpo£(tlei. CI), ^buj. 
 
 cause that the Emperour Claudius had commaunded all iewes 
 to departe from Rome) and he drewe vnto them. And be cause 
 he was of the same craCte he abode with them and wrought (their 
 cratte was to make tentes) and he preached in the sinagoge 
 every saboth daye/ And exhorted the iewes and the gentyls. 
 
 When Silas and Tiniotheus wer come from niacedonia Paul 
 was payned in the sprete/ as he testified to the iewes that Jesus 
 was Christ, when they sayde contrary and blasphemed / he shoke 
 his rayment and sayde vnto them : youre blond apon youre 
 awne heeddes. for hence forth I goo vnto the gentyls/ and 
 departed from thens/ and entred into a certayne manes housse 
 named Justus which worshipped god. whose house ioyned harde 
 to thesinagoge. Won Crispus a ruelar of the Sinagoge beleved 
 on the lorde with all hys housholde. And many of the Cor- 
 rinthians gave audience and beleved/ and were baptised. 
 
 Then spake the lorde to Paule in the nyght by a vision : be 
 nott afrayde/ but speake/ and holde not thy peace: for I am 
 with the/ and noo man shall invade the that shall hurte the. 
 For I have moche people in this cite. And he rested there a 
 yeare and sixemonethes/ and taught them the worde of God. 
 
 When Gallio was ruelar of the countre of Acaia. The iewes 
 made insurreccion with one acorde agaynst Paul / and brought 
 him to the iudges seate saying : This man teacheth to worship 
 god contrary to the lawe. As Paul was about to open his 
 mougth Gallio sayde vnto the iewes : yf itt were a matter ofF 
 wronge/ or an evyll dede (o ye iewes) reason wolde that I shulde 
 heare you : but yf it be a question ofi'wordes/ or off names/ or 
 of youre lawe/ loke ye to it youre selves. For I wilbe noo iudge 
 in soche maters/ and hedrave them from his seate. Then toke 
 all the grekes Sostenes a ruelar of the sinagoge and smote him 
 before the iudges seate. And Gallio cared for none of the 
 thynges. 
 
 Paul after thys/ taried there yet a goodewhyle/ and then toke 
 his leave of the brethren/ and sayled thence into Ciria/ Priscilla 
 and Aquila accompanyinge hym after thatt he had schorne his 
 heed in Cenchrea. For he had a vowe. And he cam to Ephe- 
 sus and lefte them there : but he him silfe entred into the sina- 
 goge/ and reasoned with the iewes. When they desyred hym 
 to tary longer tyme with them/ he consented nott/ butt bad 
 them feare wele sayinge : I must nedes att this feast that com- 
 meth be in Jerusalem : but I will returne agayne vnto you yfF 
 God will. And departed from Ephesus and cam vnto Cesarea : 
 and ascended and saluted the congregacion/ and departed vnto
 
 dTo. cyib. ^Ije actes of ti)e ^po^tlc^. 
 
 Antioclie/ and wlien he had taried there a whyle/ he departed/ 
 and went over all the countre ofFGalacia and Phrigia by order/ 
 strengthynge all the disciples, 
 
 A certayne iewe named ApoUos/ borne at Alexandria cam to 
 Ephesus. An elequent man/ and myghty in the scriptures. 
 The same was informed in the wave ofF the lorde/ and he spake 
 fervently in the sprete/ and taught diligently the thynges off 
 the lorde/ and knew"e but the baptim of Jhononly. And began 
 to speake boldely in the Sinagoge. When Priscilla and Aquila 
 had herde livm : they toke hym vnto them / and expounded vnto 
 hym the waye off God more perfectly. 
 
 When he was disposed to goo into Acaia/ the brethren 
 exhorted hym therto/ and wrote vnto the disciples that they 
 shulde receave hym. After he was come thither he liolpe them 
 moche/ which had beleved thorowe grace. And myghtely he 
 overcam the iewes openly shewinge by the scriptures that Jesus 
 was Christ. 
 
 Ci)c rir- Ci)apter. 
 
 I 
 
 T fortuned/ whill apollos was at Corinthum / that Paul passed 
 over the vpper costes/ and cam to Ephesus/ and founds 
 certayne disciples and sayd vnto them : have ye receaved the 
 holy gost after ye beleved? And they sayde vnto him: Noo/ 
 nether have we herde yf there be eny holy gost or noo. And 
 he sayd vnto them : wher with were ye then baptised ? And 
 they sayd : with Jhons baptim. Then sayde Paul: Jhon verely 
 baptised with the baptim off repentaunce/ sayinge vnto the 
 people that they shulde beleve on hym/ which shulde come after 
 hym. That ys on Christ Jesus. When they herde that/ they 
 were baptised in the name of the lorde Jesu/ and when Paul 
 layde his hondes apon them/ the holy gost cam on them. And 
 they spake with tonges and prophesied. All the men were 
 aboute xij. 
 
 And he went into the sinagoge/ and behaved hym silte boldely 
 for the space of thre monethes/ disputynge/ and gevynge them 
 exhortacions of the kyngdom off God. When divers wexed 
 hardeherted/ and beleved nott/ but spake evyll off the waye off 
 the lorde before the multitude: he departed from them/ And 
 severed the disciples awaye/ And taught dayly in the scole off 
 won called Tiranus. And this continued bv the space of two 
 yeares. So that all they which dwelt in Asia herde the worde 
 off the lorde Jesu/ bothe Jewes and grekes. And god wrought
 
 Clje 'Bctti of tijc ^poiStUg. Cf). yiv- 
 
 not smale myracles by the hondes of Paul. So that from his 
 body were brought vnto the sicke/ napkyns or partlettes/ and 
 the diseases and evyll spretes departed from them. 
 
 Certayne of the vagabounde iewes exorcistes/ toke apon them 
 to call over them which had evyll spretes the name of the lorde 
 Jesus sayinge : We adiure you by Jesu whom Paul preachetli. 
 There were seven sonnes oft" one Sceva a ruelar off the sinagoge 
 which did soo : and the evyll sprete answered and sayde : Jesus 
 I knowe/ and Paul I knowe : but who are ye? And the man 
 in whom the wicked devyll was/ ranne on them/ and overcara 
 them/ and prevayled agaynst them/ soo that they fledde out of 
 the house naked and wonded. Thys was knowen to all the iewes 
 and grekes also/ which dwelt at Ephesus/ and feare cam on 
 them all. And they magnified the name of the lorde Jesus. 
 
 And many that beleved cam / and confessed and shewed their 
 workes. Many of them which vsed curious craftes/ brought 
 their bokes and burned them before all men/ and they counted 
 the price of them and founde it fifty thousande silverlynges. So 
 myghtely grevve the worde of god/ and prevayled. After these 
 thinges were ended Paul purposed in the sprete/ to passe over 
 Macedonia and Acaia/ and to goo to Jerusalem saying : After I 
 have bene there I must also se Rome. Soo sent he into Mace- 
 donia two of them that ministered vnto hym : Timotheus and 
 Erastus: butt he hym silfe remayned in Asia. For a season. 
 
 The same tyme there arose no litell a do aboute that waye. 
 For a certayne man named Demetrius/ a goldsmyth/ which 
 made silver schrynes for Diana/ was not a litell beneficiall vnto 
 the craftes men : which he called togedder with the worke men 
 of lyke occupacion/ and sayd : Syrs ye knowe that by this crafte 
 we have vauntage. Moreover ye se and heare thatt nott alone 
 at Ephesus : but almost thorowe oute all Asia/ thys Paul enty- 
 seth/ and turned awaye moche people saying : that they be not 
 goddes which are made with hondes : so that not only this oure 
 crafte com meth into parell to be sett at nought : but that also 
 the temple of greate Diana shulde be despysed. And her 
 maieste shulde be destroyed/ which all Asia/ and the worlde 
 worshippeth. 
 
 When they herde these sayinges/ they were full of wrathe/ 
 and cryed out saying : Greate is Diana of the Ephesians. And 
 all the cite was on a roore/ and they russhed into the commen 
 hall with one assent/ and caught Gayus/ and Aristarcu?;/ men of 
 Macedonia/ Pauls companions. When Paul wolde have entred 
 in vnto the people/ the disciples suflTered hym not. Certayne 
 
 Q 2
 
 dTo. cyb. EI)t 'SicUi of ti)t ^poitUi. 
 
 also off the chefe of Asia which were his frendes/ sent vnto hym 
 desyrynge him that he wolde not preace into the conimen hall. 
 Some cryed won thinge/and some another and thecongregacion 
 was all out of quyete/ and the moare parte knewe not wherefore 
 they were come togedder. 
 
 Some of the company drue forth Alexander (the iewes thrust- 
 ynge him forwardes) Alexander beckened with his honde/ and 
 wolde have geven the people an answere. When they knewe 
 that he was a iewe/ there arose a shute almost for the space of 
 two houres off all men cryinge/ greate is Diana of the Ephesians. 
 
 When the toune clarcke had ceased the people he sayd : ye 
 men of Ephesus : what man is it that knoweth nott howe that 
 the cite of the Ephesians is a worshipper of the grett goddes 
 Diana/ and off the ymage which cam from heven. Seynge then 
 that no man sayth here agaynst/ ye ought to be content/ and to 
 do nothynge rasshlv/ For ye have brought bidder these men/ 
 whiche are nether robbers off churches / nor yett. despisers of 
 youre goddes. Wherfore if Demetrius and the craftes men 
 which are wyth hym/ have eny sayinge to eny man/ the lawe is 
 open/ and there are ruelars/ lett them accuse won another. Yf 
 ye go about eny other thynge/ itt maye be determined in a law- 
 fiill congregacion. For we are in ieoperdy to be accused off this 
 dayes busines. For as moche as there is noo cause wherby we 
 maye geve a reckenynge off this concurse off people. And when 
 he had thus spoken/ he let the congregacion departe. 
 
 Tt}c yy. Cj^apttr. 
 
 \ FTER the rage was ceased / Paul called the disciples vnto hym / 
 -^^ and toke his leave off them / and departed for to goo into 
 Macedonia. And when he had gone over those parties / and geven 
 them large exhortacions/ he cam into grece And there abode .iij. 
 monethes. When the iewes layde wayte for hym as he was 
 aboutt to sayle into Syria/ He purposed to returne thorowe 
 Macedonia. There accompanied hym into Asia Sopater of 
 Beroen : and of Tessalonia Aristarcus and Secundus/ and Gaius 
 ofDerba/and Timotheus : Out of Asia Tichicus/ and Trophi- 
 mos. These went before/ and taried vs at Troas We sayled 
 awave from Philippos after the ester holidayes / and cam vnto 
 them to Troas in five dayes/ and there abode seven dayes. 
 
 On a saboth daye the disciples cam to gedder forto breake 
 breed / and Paul preached vnto them (redy to departe on the 
 morowe) and continued his preachynge vnto mydnyght. There
 
 €i)t ^ctti of tf)e ^poilUi. €if. yr^ 
 
 were many lightes in the chamber where we were gaddered to 
 gedder/ and there sate in a wyndowe a certayne yonge man 
 named Eutichos/ fallen into a depe slepe. And as Paul declared 
 he was moare overcome with slepe/ and fell doune from the 
 thyrde lofte/ and was taken vp deed. Paul wentt doune and 
 fell on hym / and embraced hym/' and sayde : Make nothynge a 
 do. For his lyfe is in hym. When he was come vpagayne/ he 
 brake breed/ and tasted/ and commened a longe whyle even 
 till the mornynge/ and soo departed. They brought the yonge 
 man a live and were nott alitell conforted. 
 
 Then toke we shippynge/ and departed vnto Asson / there to 
 receave Paul. For soo had he apoynted/ and wolde hym silfe 
 goo be londe. When he was come to vs vnto Asson/ we toke 
 hym in/ and cam to Mittilenes. and sayled thence/ and cam the 
 nexte day over agaynst Chios. And the day folowinge we 
 aryved at Samos/ and taryed at Trogilion. The nexte daye we 
 cam to Mileton. For Paul had determined to leave Ephesus 
 as they sayled / because he wolde not spende the tyme in Asia. 
 For he hasted to be (yfF itt were possible) at Jerusalem in the 
 feaste off pentecoste. 
 
 From Mileton he sent to Ephesus/ and called the seniours off 
 the congregacion. When they were come to hym/ he sayde 
 vnto them : Ye knowe from the fyrst daye that I cam vn to 
 Asia/ after what maner I have bene wyth you at all ceasons/ 
 servynge God with all humbleness off mynde/ and with many 
 teares/ and temtacions/ whiche happened vnto me by thelayinges 
 awayte off the iewes/ and howe 1 kept backe nothynge thatt 
 myght be for youre proffet : but that I have shewed you/ and 
 taught you openly and at home in youre houses/ witnessynge 
 bothe to the iewes/ and also to the grekes / the repentaunce 
 taward god/ and faith tawarde our lorde Jesu. 
 
 And nowe beholde I goobounde in the sprete vnto Jerusalem/ 
 and knowe nott what shall come off me there/ butt that the holy 
 gost witnesseth in every cite sayinge : that bondes and trouble 
 abyde me: but none of tho thinges move me. Nether is my lyfe 
 dere vnto my silfe/ that 1 myght fulfill my course with ioye/and 
 the ministracion which I have receaved of the lorde Jesu to tes- 
 tify the gospell of the grace of god. 
 
 And nowe beholde / I am sure that henceforth ye all (thorow 
 whom I have gone preachynge the kyngdom of god) shall se 
 my face noo moore. Wherfore I take you to recorde this same 
 daye / that I am pure from the bloud of all men. For I have 
 kepte nothynge backe : butt have shewed you all the counsell
 
 jFo. cvbj. €i)e acteg of tl)f ^po^tUsf. 
 
 off god. Take hede theifore vnto youre selves/ and to all the 
 flocke/ wher of the holy gost hath made you oversears/ to rule 
 the cougregacion of god/ which he hath purchased with his 
 bloud. For I am sure off this/ that after my departynge shall 
 greveous wolves entre in amonge you / which will nott spare the 
 Hocke. And off youre awne selves sliall men aryse speakynge 
 perverse thynges/ to drawe disciples after them. Therfore 
 awake and remember/ that by the space of iij. yeares I ceased 
 not to warne every one of you/ both nyght and daye with 
 teares. 
 
 And nowe dere brethren 1 commende you to god and to the 
 worde of his grace/ which is able to bylde further/ and to geve 
 you an inheritaunce amonge all them which are sanctified, I 
 have desyred no mans silver/ golde/ or vestur/ Ye ye knows 
 well that these hondes have ministred vnto my necessites/ and 
 to them thatt were with me. I have shewed you all thynges/ 
 howe that soo laborynge ye ought to receave the weake/ and to 
 remember the wordes off the lorde Jesu/ howe that he sayde : It 
 is more blessed to geve/ then to receave. 
 
 When he had thus spoken/ hekneled doune/ and prayed with 
 them all. And they wept all aboundantly/ and fell on Pauls 
 necke/ and kissed hym sorowynge/ most of all/ for the wordes/ 
 which he spake/ thatt tliey shulde se his face noo moore/ And 
 they accompanied hym vnto the shippe. 
 
 €i}e nh Ci;apttrr. 
 
 A ND it chaunsed that as sone as we had launched forth/ 
 "^^ and were departed from them/ we cam with a strayght 
 course vnto Choon/ and the daye folowynge vnto the Rhodes/ 
 and from thence vnto Patara, And we founde a shyppe reddy 
 to sayle vnto Phenices. And went a borde and sett forthe. 
 Then apered vnto vs Ciprus/ and we lefte it on the lefte bonder 
 and sayled vnto Siria, and cam vnto Tire. For there the shippe 
 vnladed her burthen. And when we had founde brethren/ we 
 taried there .vij. dayes. and they tolde Paul thorowe the sprete/ 
 that he shuld not goo vppe to Jerusalem. Ande when the dayes 
 were ended we departed/ and went oure wayes and they all 
 brought ous on oure waye / with their wyves and children till we 
 were come out off the cite, and we kneled doune in the shore 
 and prayde. and when we had taken oure leave one off another/ 
 we toke shippe /and they returned home agayne. 
 
 When we had full ended the course/ from Tire/ we arvved at
 
 €l)t ^cUi of tl)c Spo^tltiS. Ci). yy). 
 
 Ptholomaida/ and saluted the brethren / and abode with them 
 one daye. The nexte daye/ we that were oft' Pauhis company/ 
 cam vnto Cesarea. and we entred into the housse of Philip the 
 evangehst/ which was one of the seven/ and abode with hym. 
 The same man had fower doughters virgens/ which did prophesy. 
 And as we taried there a good many dayes / there cam a cer- 
 tayne prophete from iewry/ named Agabus. When he was 
 come vnto vs/ he toke Pauls gerdell/ and bounde his hondes 
 and fete and sayde : Thus sayth the holy goost : Soo shall the 
 iewes at Jerusalem/ bynde the man that owneth this gerdell / and 
 shall deliver him into the hondes of the genthils. 
 
 When we herde this / both we and other of the same place / 
 besought hym / that he wolde nott goo vppe to Jerusalem. Then 
 Paul answered/ and sayd : What do ye wepynge / and breakyng 
 myne hert ? I am redy not to be bound only / but also to deye at 
 Jerusalem for te name off the lorde Jesu. When we coulde nott 
 turne his mynde / we ceased sayinge : The will of the lorde be 
 fulfilled. After those dayes we made oure silfes redy/ and went 
 vp to Jerusalem. There went with vs also certayne off the dis- 
 ciples off Cesarea/ and brought with them won Mnason off Ci- 
 prus/ an olde disciple/ with whom we shulde lodge. And when 
 we were come to Jerusalem/ the brethren receaved vs gladly. 
 On the moreowe Paul went in withe vs vnto James. Ande all 
 the seniours cam to gedder. And when he had saluted them / 
 he tolde by order/ what thynges God had wrought amonge the 
 gentyls by his ministracion. When they herde itt / they gloryfied 
 the iorde / and sayde vnto hym : Thou seist brother / howe 
 many thousande Jewes there are which beleve/ and they are all 
 zelous over the lawe. and they are informed off the that thou 
 teachest all the Jewes which are amonge the gentyls to forsake 
 Moses/ and sayst that they ought not to circumcise their chil- 
 dren / nether to live after the custonies. What is it therfore ? 
 The multitude must nedes come togedder. For they shall hears 
 that thou arte come. Do therfore this that we saye to the. 
 
 We have .iiij. men/ which have a vowe on them. Them take 
 and purifye thy siife with them, and do cost on them/ that they 
 maye shave their heedes. and all shall knowe that tho thynges 
 which they have herde off the are nothynge : but thatt thou thy 
 silfe also walkest and kepest the lawe. As touchinge the gen- 
 tyls whyche beleve we have written and concluded/ that they 
 observe no soche thynges : but that they kepe them selves from 
 thinges offred to ydoles / from bloud / from strangled / and from 
 fornicacion. Then the nexte daye Paul toke the men and puri' 
 fied hym silfe with them/ and entred in to the temple/ declarynge
 
 jFo. cybij. Ci)f '^cUi of tf)t SpoiStUi. 
 
 the fulfiUynge off the dayes of purificacion / vntyll that an obla- 
 cion shukle be offered for every one off them. 
 
 And as the seven dayes shulde have bene ended/ the iewes 
 which were of Asia when tliey sawe hym in the temple/ they 
 moved all the people and layde hondes on hym cryinge : Men 
 of Israhell helpe/ This is the man that teacheth all men every 
 where agaynst the people/ and the lavve/ and this place. Mor- 
 over also he hath brought grekes into the temple/ and hath 
 polluted this holy place. For they sawe won Trophimus an 
 Ephesian with hym in the cite. Hym they supposed Paul had 
 brought into the temple. And all the cite was moved / and all 
 the people swarmed togedder. And they toke Paul / and drue 
 hym out of the temple / and forth with the dores were shut to. 
 
 As they went about to kyll hym / tydynges cam vnto the hye 
 captayne off the soudiers / thatt all Jerusalem was moved, which 
 immediatly toke soudiers and vndercaptynes / and rann doune 
 vnto them. When they sawe the vpper captayne and the sou- 
 diers / They lefte smytynge off Paul. Then the captayne cam 
 neare and toke hym/ and commaunded hym to be bounde with 
 two chaynes / and demaunded whatt he was / and what he had 
 done. Won cryed this / another that/ amonge the people. And 
 when he coulde nott knowe the certayne / for the rage : He 
 commaunded hym to be caried into the castle. When he cam 
 vnto a grece / hit fortuned that he was borne off the soudiers for 
 the violence of the people. The multitude off the people folowed 
 after cryinge : a waye with hym. 
 
 And as Paul shulde have bene caryed into the castle. He 
 sayde vnto the hye captayne : Maye I speake vnto the ? Which 
 sayde : Canst thou speake greke ? Arte not thou that Egipcian 
 whych before these dayes/ made an vproure / and ledde out into 
 the wildernes about iiij. thousande men that were mortherers ? 
 Paul sayde : I am a man which am a iewe of Tharsus a cite in 
 Cicill / a citesyn off noo vyle cite / I beseche the soffre me to 
 speake vnto the people. When he had geven him licence/ 
 Paul stode on the steppes/ and beckned with his honde vnto 
 the people / and there was made a greate silence. And he spake 
 vnto them in Ebrue sayinge : 
 
 €^t n'i)' Cl^aptcr. 
 
 'E men/ brethren/ and fathers/ heare myne answere which 
 I make vnto you. When they herde that he spake Ebrue 
 vnto them / they kept the moore silence. And he sayde : I am 
 verely a man which am a iewe / borne in Tharsus / a cite in 
 
 Y'
 
 Ci)e '^tUi of tije ^pojitUi. CI;, yyi). 
 
 Cicill/ neverthelesse yet broght vppe in this cite/ at the fete 
 off Gamaliel / and informed diligently in the lawe off the fathers^ 
 and was fervent mynded to God warde / as ye all are this same 
 daye/ and I persecuted this waye vnto the deeth byndynge/ and 
 delyverynge into preson bothe men and wemen/ as the chefe 
 prest doth beare me witnes r and all the seniours : of whom also 
 I receaved letters vnto the brethren / and went to Damascon to 
 brynge them which were there bounde vnto Jerusalem forto be 
 punysshed. 
 
 And it fortuned that as I made my iorney/ and was come nye 
 vnto Damascon / aboute none / sodenly there shone from heven 
 a greate lyght rounde aboute me/ and I fell vnto the erth/ and 
 herde a voice sayinge vnto me: Saul/ Saul/ why persecutest 
 thou me ? And I answered : what arte thou lorde? and he sayde 
 vnto me : I am Jesus of Nazareth/ whom thou persecutest. And 
 they that were with me sawe verely a lyght and were a frayde : 
 but they herde nott the voyce of him that spake with me. And 
 I sayd : what shall I do lorde ? And the lorde sayde vn to me: 
 Aryse and goo into Damascon and there it shalbe tolde the 
 oft' all thinges which are apoynted for the to do. And when 
 I sawe no thynge for the brightnes of that light/ I was ledde 
 by the honde off" them thatt were with me/ and cam into 
 Damascon. 
 
 Won Ananias a perfecte man / and as pertaynynge to the lawe 
 havynge goode reporte of all the iewes which there dwelt/ cam 
 vnto me / and stode and sayd vnto me : Brother Saul receave 
 thy sight. And that same houre I receaved my sight and sawe 
 hym. And he sayde vnto me/ the god off" oure fathers hath 
 ordeyned the before/ that thou shuldest knowe his will/ and 
 shuldest se that which is rightfull/ and shuldest heare the voyce 
 off"hys mought : for thou shalt be his witnes vnto al men off" the 
 thynges which thou hast sene and herde. And nowe : why 
 tariest thou? Aryse and be baptised/ and wesshe awaye thy 
 synnes / in callynge on the name of the lorde. 
 
 And it fortuned / when I was come agayne to Jerusalem and 
 prayde in the temple / that I was in a traunce / And sawe hym 
 sayinge vnto me: Make haste/ and gett the quicly out of Jeru- 
 salem : For they wilnott receave the witnes that thou bearest of 
 me. And I sayde : lorde they know that I presoned / and bett 
 in every sinagoge them that beleved on the, and when the blond 
 of thy witnes Steven was sheed / 1 also stode by / and consented 
 vnto his deeth. and kept the rayment off" them that slewe hym. 
 And he sayde vnto me : departe for I will sende the a farre hence 
 vnto the gentyls.
 
 dfo. cybiij. El)c ^ctcji of tije apositUiS. 
 
 They gave him audience vnto this worde/ and lifte vppe their 
 voyces and saide: a wave with soche a felowe from the erth. yt 
 is pitie that lie sliulde hve. And they cryed and cast of their 
 clothes/ and tlirue dust into the ayer. The captayne bade hym 
 to be brought into the castle/ and commaunded him to be 
 scourged / and to be examined/ tliat he myght knowe wherfore 
 they cryed on hym. And as they bounde hym with thonges/ 
 Paul sayde vnto an vnder captayne : Ys it laufuU for you to 
 scourge a Romain vncondempned? When the vnder captayne 
 herde that/ he went to the vpper captayne/ and tolde hym 
 sayinge : What intendest thou to do ? This man is a Romain. 
 
 The vpper captayne cam to hym/ and sayde: Tell me/ arte 
 thou a Romain? He sayde : Yee And the captayne answered : 
 With moche money obtayned I this fredom. And Paul sayde: 
 I was fre born. Then strayght w^ayde departed from hym they 
 wicli shulde have examined hym And the captayne also was a 
 frayde/ after he knewe that he w^as a Romain/ be cause he had 
 bounde hym. 
 
 On the morowe he lowsed hym from hys boundes desyringe 
 to knowe the certaynte for what cause he was accused of the 
 iewes / and commaunded the hye prestes and all the counsell 
 to come togedder/ and brought Paul/ and sett hym before 
 them. 
 
 €^e Xyii}. Cl^aptcr. 
 
 P 
 
 ►AUL behelde the counsell and sayde: Men and brethren/ 
 I'have lived in all goode concience before god vntill this 
 daye. The hye prest Ananias commaunded them that stode 
 by/ to smyte hym on the mought. Then sayde Paul to hym 
 God shall smyte the thou payntyd wall. Sittest thou and iudgest 
 me after the lawe : and commaundest me to be smitten contrary 
 to the lawe ? And they that stode by sayde : Revylest thou 
 Goddes hy preste ? Then sayd Paul: I wist not brethren/ that 
 he was the hye preste. For it is written thou shalt not speake 
 evyll to the ruelarof thy people. 
 
 When Paul percaved that the one parte were Saduces / and 
 the other Pharises : He cryed oute in the counsell : Men and 
 brethren I am a pharisaye / the sonne off a pharisaye. Of hope/ 
 and of resurreccion from deeth I am iudged. And when he had 
 soo sayde/ there a rose a debate bitwene the pharisayes and the 
 saduces/ and the multitude was devided. For the saduces saye 
 that there is no resurreccion / nether angell/ nor sprete But the 
 phariseies graunt bothe. And there arose grett crve / and the
 
 Ci)e ^ctti of tt)e ^postlt^. €i). nu)- 
 
 scribes which wer on the pharisais parte strove saynge : We 
 fynde none evyll in this man. Though a sprete/ or an angell 
 liath apered to hym / lett vs not stryve agaynst God. 
 
 And when there arose greate de bate/ the captayne fearynge 
 lest Paul shuld have bene pluckte asondre ofFthem/ commaunded 
 the soudiers to goo doune/ and to take hym from amonge 
 them/ and to brynge hym into the castle. The nyght folowyng 
 god stode by hym and sayd : Be of goode cheare Paul: For as 
 thou hast testified off me in Jerusalem / soo must thou beare 
 witnes at Rome. 
 
 When daye was come/ certayn of the iewes gaddered them- 
 selves to gedder / and made a vowe sainge : that they wolde 
 nether eate nor drynke till they had killed Paul. They were 
 aboute .xl. which had made this conspiracion. And they cam 
 to the chefe prestes and seniours / and sayde: we have bounde 
 oure selves with a vowe / that we will eate nothynge vntill we 
 have slayne Paul. Nowe therfore geve knowlege to the vpper 
 captayne / and to the counsell that he brynge hym forth vnto vs 
 to morow/ as though we wolde knowe some thinge more per- 
 fectly of hym. But we (or ever he come neare) are ready in the 
 mean season to kill him. 
 
 When Pauls sisters sonne herde of their layinge awayte / he 
 went and entred into the castle / and tolde Paul. And Paul 
 called one off the vnder captaynes vnto hym/ and sayde : Brynge 
 this younge man vnto the captayne. for he hath a certayne 
 thynge to shewe hym. And he toke him / and ledde him vnto 
 the hye captayne and said : Paul the presoner called me vnto hym 
 and prayed me to brynge this younge man vnto the/ which 
 hath a certayne matter to shewe the. 
 
 The hye captayne toke hym by the hond/ and went a parte 
 with hym out of the waye/ and axed hym : what hast thou to 
 saye vnto me ? And he said : the iewes are determined to 
 desyre the that thou woldest brynge forth Paul to morowe into 
 the counsell/ as thougth they wolde enquyre somwhat of him 
 more parfectly. But folowe not their mindes : for there laye 
 awayte for hym ofFthem/ moo then xl. men/ which have bounde 
 them selves with a vowe/ that they will nether eate nor drynke 
 till they have killed hym. And nowe are they redy/ and loke 
 for thy promes. 
 
 The vpper captayne lett the yonge man departe and charged : 
 Se thou tell no man that thou hast tolde me this. And he called 
 vnto hym two vnder captaynes / sayinge : Make redy two hondred 
 soudiers to goo to Cesarea/ and horsmen threscore and ten.
 
 dTo. cyiy. Cf)e ^(U^ of tl)t 9poiStUsJ. 
 
 And speare men two hondred/ at thethyrde houre off the nyght/ 
 And delyvre them beastes that they maye putt Paul on/ and 
 brynge hym safe vnto Fehx the hyedebite/ and Avrote a letter 
 in this maner. 
 
 Claudius Lisias vnto the most mighty ruelar Felix sendeth 
 gretynges. This man was taken of the iewes/ and shulde have 
 bene killed of them : Then cam 1 with soudiers/ and rescued 
 him/ and perceaved that he was a Romayne. And when I 
 wolde have knowen the cause/ wherfore they accused hym/ I 
 brought hym forth into their counsell. There perceaved I that 
 he was accused off questions of their lawe : but was not gilty of 
 eny thinge worthy of deeth/ or of bondes. After warde when 
 it was shewed me howe that the iewes layde wayte for the man / 
 I sent hym strayght waye to the/ and gave commaundment to 
 hys accusars/ yf they had aught agaynst hym/ to tell it vnto 
 the : fare well. 
 
 The soudiers as it was commaunded vnto them/ toke Paul 
 and brought hym by nyght to Antipatras. On the morowe they 
 lefte the horsmen to goo with hym/ and returned vnto the castle, 
 when they cam to Cesarea/ they delivered the pistle to the debite/ 
 and presented Paul before him. when the debite had redde the 
 letter/ he axed off what countre he was/ and when he vnderstode 
 that he was of Cicill/ I will heare the (sayde he) when thyne ac- 
 cusars are come also. And comrnaunded hym to be kepte in 
 Herodes pallys. 
 
 Cf)e yyi^' C!)apttr. 
 
 A FTER v. dayes/ Ananias the hye preste descended/ with 
 "^ senioures/ and with a certayne oratour named TartuUus/ 
 and enformed the ruelar agaynst Paul, when Paul was called 
 forth/ Tartullus began to accuse him saying : Seynge that we 
 live in gret quyetnes by the meanes of the and that many goode 
 thynges are done vnto this nacion thorow thy providence : that 
 alowe we ever and in all placis/ most myghty Felix with all 
 thankes. Notwithstondynge/ lest I be tedeous vnto the/ I prave 
 the/ thatt thou woldest heare vs of thy curtesy a feawe wordes. 
 
 We have founde tiiis man a pestilent felowe/ and a mover of 
 debate amonge the iewes thorowe out the worlde/ And a mayn- 
 tayner off the secte off the Nazarens : which also hath enforsed 
 to pollute the temple/ whom we toke and wolde have iudged 
 acordynge to oure lawe : but the hye captayne Lisias cam apon 
 vs/ and with grett violence toke hym out of oure hondes/ com-
 
 €f}( ^ftcji of tl)e ^poiiUi. Ci). yyiiiy. 
 
 maundynge his accusars to come vnto the/ ofFwliom thou mayst 
 (yffthou wilt enquyre) knowe tlie certaynte of all these thynges 
 wher of we accuse hym. The iewes lyke wyse affermed/ sayinge 
 tliat it was even so. 
 
 Then Paul (after that the ruelar him silfe had beckened vnto 
 him that he shulde speake) answered : I sliall with a moare quyet 
 minde answer for my silfe/ for as moche as I vnderstonde that 
 thou hast bene off many yeares a iudge vnto thys people/ be 
 cause that thou mayst knowe that there are yet but xij. dayes 
 sence I went vppe to Jerusalem for to praye. And that they 
 nether founde me in the temple disputinge with eny man/ other 
 raysynge vp the people/ nether in the sinagoges nor in the cite. 
 Nether can they prove the thinges wher of they accuse me. 
 
 But this I confesse vnto the/ that after thatt waye (which 
 they call heresy) so worshippe I the god of my fathers/ belevinge 
 all thynges which are written in the lawe and the prophetes/ 
 and have hope tewardes god/ that the same resurrecsion from 
 derth (which they them selves loke for also) shalbe both of iust 
 and vniust. And therfore stody I to have a cleare conscience 
 towarde god/ and toward man also. 
 
 Many yeres agoo I cam and brought almes to my people and 
 offeringes/ in the which they founde me purified in the temple/ 
 nether with multitude/ nor yett with vnquyetnes. There were 
 certaine iewes out of Asia which ought to be here present before 
 the/ and accuse me/ yf they had ought agaynst me : or els let 
 thes same here saye/ if they have founde eny evyll doinge in me/ 
 whill I stonde here in the counsell/ excepte it be for this one 
 voyce/ that I cryed stondynge amonge them off the resurreccion 
 from deeth am I iudged off you this daye. 
 
 When Felix herde that he differde them/ for he knewe very 
 well of that waye and sayde : when Lisias the captayne is come/ 
 I will know the vt most of youre matters, and he commaunded 
 an vndercaptayne to kepe Paul/ and that he shuld have rest/ 
 and that he shulde forbyd none of his acquayntaunce to minister 
 vnto him/ or to come vnto him. 
 
 After a certayne dayes cam Felix/ and his wyfe Drusilla 
 which was a iewes/ and called forth Paul/ and herde hym of the 
 fayth which is toward Christ. And as he preached of Justice/ 
 temperaunce/ and Judgement to come/ Felix trembled/ and 
 answered : thou hast done ynough att this tynie/ departe/ when 
 I have a convenient tyme/ I will sende for the. He hoped also 
 that money shulde be geven hym off Paul that he myght lowse 
 hym/ wherfore he called hym the oftenner/ and commened with
 
 ifo. cyy. CI)e 'SLctti of t!)e ^po^tlc^. 
 
 hym. After two yeare cam Festus Porcius into Felix roume/ 
 and Felix willynge to sliewe the Jewes a pleasure lefte Paul in 
 preson bo uncle. 
 
 Ci;c vvJ). Ci;aptn-. 
 
 "VirHEN Festus was come into the province / after thredayes/ 
 be ascended from Cesareavnto Jerusalem. Then enformed 
 hym the hye prestes/ and the chefe off the iewes agaynst Paul, 
 and they entreated hym/ and desired faveour agaynst hym that 
 he wold sende for him to Jerusalem/ and layde awayte tor hym 
 in the waye to kill him. Festus answered that Paul shulde be 
 kept at Cesarea : but that he hym silfe wold shortly departe 
 thither. Lett them therfore (sayd he) whiche amonge you are 
 able to do it come doune with vs and accuse hym/ if there be 
 eny faute in the man. 
 
 When he had taried there moare then ten dayes he departed 
 vnto Cesarea/ and the nexte daye sate doune in the iudgement 
 seate/ and commaunded Paul to be brought. When lie was 
 come the iewes which were come from Jerusalem/ cam aboute 
 hym and layde many and greveous complaiutes agaynst Paul/ 
 which they coulde nott prove aslonge as he answered for hym 
 silfe/ that he had nether agaynst the lawe of the iewes/ nether 
 agaynst the temple/ nor yet agaynst Cesar oftended eny thynge 
 att all, 
 
 Festus willynge to do the iewes a pleasure/ answered Paul/ 
 and sayde : Wilte thou goo to Jerusalem/ and there be iudged 
 of these thynges before me ? Then sayd Paul : I stonde at 
 Cesars iudgement seate/ where I ought to be iudged. To the 
 iewes have I no harme done/ as thou very well knowest. If I 
 have hurte them/ or committed eny thynge worthy of deeth/ I 
 refuse not to deye. Yf none off these thynges are/ where off 
 they accuse me/ no man ought to deliver me to them. I appeale 
 vnto Cesar. Then spake Festus with deliberacion/ and 
 answered : Thou haste appealed vnto Cesar : vnto Cesar shalt 
 thou goo. 
 
 After a certayne dayes kynge Agrippa and Bernice cam vnto 
 Cesarea to welconi Festus. And when they had bene there a 
 good ceason/ Festus rehearsed Paules cause vnto the kynge 
 sayinge: There is a certayne man lefte in preson off Felix about 
 whom when I cam to Jerusalem the hye prestes/ and seniours of 
 the Jewes enformed me/ and desyred to have iudgement agaynst 
 hym. To whom I answered : It is nott the maner off the
 
 CIjc 'Bctti of tije flpo^tlfg. Ci). ^b)- 
 
 Romayns to delivere eny man thatt he sliulde perisshe/ before 
 tliat lie which is accused/ have hys accusars before hym/ and 
 have h'cence to answer for hym silfe/ as pertaynynge to the 
 cryme wher of he is accused, when they were come bidder/ with 
 out delaye on the morowe I sate to geve iudgement/ and com- 
 maunde tlie man to be brought forth, agaynste wliom when the 
 accusers stode vppe/ they brought none accusacion ofFsoche 
 thynges as I supposed : But hadde certayne questions agaynst 
 hym off their awne supersticion / and of one Jesus which was 
 ded. whom Paul affirmed to be ahve. Be cause I douted off 
 the questions/ I axed hym whither he wolde goo to Jerusalem/ 
 and there be iudged of these matters. Then when Paul had 
 appealed to be kept vnto the knowledge off Cesar. I com- 
 maunded hym to be kept till I myght sendehym to Cesar. 
 
 Agrippa sayd vnto Festus : 1 wolde also heare the man my 
 silfe. To morowe (sayde he) thou shalt heare hym. On the 
 morowe when Agrippa was come and Bernice with greate 
 pompe/ and were entrede into the counsell housse with the cap- 
 taynes and chefe men of the cite/ at Festus commaundement 
 Paul was brought forth/ and Festus sayde : Kynge Agrippa/ 
 and all men which are heare present with vs : Ye se this man 
 about whom all the multitude of Jewes hath bene with me/ 
 both at Jerusalem and also here / cryinge that he ought not to 
 live eny lenger. Yet founde I nothynge worthy of deeth that 
 he had committed. Neverthelesse seinge that he hath appealed 
 to Cesar/ I have determyned to sende hym. Off whom I have 
 no certayne thynge to wryte vnto my lorde. Wherfore I have 
 brought hym vnto you / and specially vnto the/ kynge Agrippa/ 
 that after examinacion had/ I myght have sumwliat to write. 
 For me thynketh it vnreasoneble forto sende a presoner/ and 
 not to shewe the causes/ which are layde agaynst hym. 
 
 Cl;e n'faj- Cijaptcr. 
 
 \ GRIPPA sayde vnto Paul : Thou arte permitted to speake 
 -^ for thy silfe. Then Paul stretched forth his honde/ and 
 answered for hym silfe : 1 thynke my silfe happy kynge Agrippa/ 
 be cause I shall answere this daye before the of all the thynges 
 where of I am accused of the iewes/ namly be cause thou arte 
 experte in all customes/ and questions/ which are amonge the 
 iewes. wheerfore I besethe the to heare me paciently. 
 
 My Uvynge off achylde/ which was at the fyrst amonge myne 
 awne nacion att Jerusalem knowe all the iewes which knew me
 
 dTo. tni. €l)t ^cUi of tlje ^po^tUsi. 
 
 from the begynnynge/ yf they wolde testifye it. For after the 
 most straytest secte of oure lawe hved I a pharisaye and nowe I 
 stond and am iudged for the hope off the promes made off God 
 vnto oure fatliers vnto which promes/ oure .xij. tribes instantly 
 servynge God daye and nyght/ hope to come. For which 
 hopes sake/ kynge Agrippa am I accused off the iewes. why 
 shulde itt be thought a thynge vncredible vnto you/ if God 
 rayse agayne the deed ? 
 
 I also verely thought in my silfe/ that I ought to do many 
 contrary thynges/ clene agaynst the name off Jesus off Nazareth : 
 which thynge I alsoo did in Jerusalem. And many of the 
 saynctes shut I in preson. morover I receaved auctorite off the 
 hye prestes : And when they were putt to deeth I gave the 
 sentence. And I punnysshed them often in every sinagoge/ and 
 compelled them to blaspheme, and was yett more mad apon 
 them and persecuted them/ even vnto straunge cites. About 
 the which thynges as I went to Damascon whith auctorite/ and 
 commission from the hye prestes/ even at myd daye (kynge 
 Agrippa) I sawe in the waye a lyght from heven/ above the 
 brightnes of the sunne/ shyne rounde about me and them/ which 
 iorneyed with me. 
 
 When we wer all fallen to the erth / 1 herde a voyce speakynge 
 vnto me/ and sayinge in the ebrue tonge: Saul/ Saul/ why 
 persecutest thou me? Hit is harde for the to kicke agaynste the 
 pricke. And I sayde : Who arte thou lorde ? And he sayde : 
 I am Jesus whom thou persecutest : But ryse and stond vppe 
 on thy fete. For I have apered vnto the for this purpose/ to 
 make the a mynister/ and a witnes both off the thynges which 
 thou hast sene / and off tho thynges in the which 1 will apere 
 vnto the/ delyverynge the from the people/ and from the gen- 
 tyls/ vnto the which nowe I sende the/ to open their eyes that 
 they myght turne ffrom darcknes vnto lyght / and ffrora the 
 power of Satan vnto God/ that they maye receave forgevenes of 
 synnes/ and inheritaunce amonge them which are sanctyfyed by 
 fayth in me. 
 
 Wherfore kynge Agrippa I was not disobedient vnto the 
 hevenly vysion : butt shewed fyrst vnto them off Damascon/ 
 and att Jerusalem/ and thorow out all the costes off Jewry/ 
 and to the gentyls/ that they shulde repent/ and turne to God/ 
 and do the right werkes off repentaunce. For this cause the 
 iewes caught me in the temple/ and went about to kill me. Ne- 
 verthelesse I obtayned helpe off God/ and stond vnto this daye 
 witnessynge bothe to small and to greate/ saying none other
 
 €i)e actesi of ti)c apo£itlcg. CIj. nbtj. 
 
 thynges/ then those which the prophetes and Moses did saye 
 shulde come/ that Christ shulde suffre/ and that he shuld be the 
 fyist that shulde ryse from deeth/ and shulde shewe lightt vnto 
 the people/ and to thegenlyls. 
 
 As he thus answered for liym silfe : Festus sayde with a lowde 
 voyce : Paul/ thou arte besides thy silfe. Moche learnynge 
 hath made the mad. And Paul sayde : I am not mad most dere 
 Festus : but speake the wordes of trueth and sobernes The 
 kynge knoweth of these thynges/ before whom I speke frely. 
 nether thynke I that eny of these thynges are hidden from hym. 
 For this thynge was not done in a corner. Kynge Agrippa be- 
 levest thou the prophetes? I wote wele thou belevest. Agrippa 
 sayde vnto Paul : Sumwhatt thou bryngest me in mynde fFor to 
 be come christen. And PauU sayd : I wolde to God that not 
 only thou : but also all that heare me to daye/ were not sum- 
 whatonly/ but altogedder soche as 1 am except these bondes. 
 And when he had thus spoken/ the kynge rose vppe/ and the 
 tlebite/ and Bernice/ and they that sate with them. And when 
 they were gone aparte/ they talked betwene tliem selves sayinge : 
 This man doeth nothynge worthy of deeth/ nor of bondes. 
 Then sayde Agrippa vnto festus : This man myght have bene 
 lowsed yf he had not apealed vnto Cesar. 
 
 CIjc rybij. Cijaptcf. 
 
 W 
 
 HEN it was concluded that we shulde sayle into italy/ 
 they delivered Paul/ and certayne other presoners vnto 
 won named Julius/ an vndercaptayne of Cesars soudiars. And 
 we entred into a shippe of Adramicium / and lowsed from lond / 
 apoynted to sayle by the costes off Asia/ won Aristarcus out of 
 Macedonia/ of the contre of Thessalia / beinge with vs. The nexte 
 daye cam we to sidon / and Julius courteously entreated Paul/ 
 and gave him liberte to goo vnto his frendes / and to refresshe 
 hym silfe. And from thence lanched we and sayled harde by 
 Cypers/ be cause the wyndes were contrary. Then sayled we 
 over the see off Cicill/ and Pamphylia / and cam to Myr'a a cite 
 in Lycia. 
 
 And there the vnder caplayne founde a shippe off Alexandry 
 redy to sayle in Italy / and put vs there in / and when we had 
 sayled slowly many dayes / and scace were come over agaynst 
 Gnydon (be cause the wynde with stode vs) we saled harde by 
 the costes off Candy/ over agaynste Salmo/ and with moche 
 worke sayled beyonde hytt / and cam vnto a place called Goode 
 
 R
 
 dTo. cyyi). Cfje 9ftf£i of tl)£ ^poitlti. 
 
 porte. Neyc where vnto was a citte called Lasea. When 
 nioche tynie was spent/ and saylynge was nowe ieoperdeous/ 
 because alsoo thatt we had overlonge fasted/ Paul put them in 
 remembraunce/ and sayde vnto them : Syrs 1 perceave that thys 
 vyage wilbe with hurte and domage/ not off the ladynge and 
 shippe only : but also off oure lyues. Butt the vndercaptayne 
 beleved the gouerner / and the master better then thoo thynges 
 which were spoken off Paul. And because the haven was nott 
 commodius to wynter in/ many toke counsell to departe thence / 
 yff by eny meanes they myght atayne to Phenices and there to 
 wynter/ whych haven pertayneth to Candy/ and servith to the 
 sougthwest/ and northwest wynde. When the sougth wynde 
 blewe / they supposynge to obtayne theyr purpose lowsed vnto 
 Asson / and sayled paste all Candy. 
 
 Butt anon after there arose (agaynste theyr purpose) a flawe 
 off wynde out of the northeste When the shippe was caught / 
 and coulde not resist the wynde / we lett her goo and drave with 
 the wedder. We cam vnto an yle named Clauda / And had 
 moche worke to come by aboote / which they toke vppe / and 
 vsed helppe vndergerdynge the shippe / fearynge lest we shulde 
 have fallen into Syrtes/ and we let doune a vessell and soo 
 were caryed. The nexte daye when we were tossed with an 
 excedynge tempest / they lightened the shippe / and the thyrde 
 daye we cast out with oure awne hondes the tacklinge of the 
 shippe. When at the last nether sunne nor starre in many 
 dayes apered / And noo smale tempest laye apon vs / all hope 
 thatt we shulde be saved / was taken awaye. 
 
 Then after longe abstinence Paul stode forth in the myddes 
 of them and sayde : Syrs ye shulde have herde me / and not 
 have departed from Candy/ nether to have brought vnto vs this 
 harme and losse. And nowe I exhorte you to be of goode 
 chere/ ffor there shalbe noo losse off eny mans lyfe amonge 
 you : Butt off the shippe only. For there stode by me this 
 nyglit the angell off God whose I am/ and whom I serve/ 
 saying : feare nott Paul / for thou must be brought before Cesar. 
 And loo/ God hath geven \Tito the all thatt are in the shippe 
 with the / wherfore Syrs be of good chere / for I beleve God that 
 so it shalbe even as it was tolde me / and we must be cast into a 
 certayne ylonde. 
 
 But when the fourtenthe nyght was come as we were caryed 
 in Adria/ about mydnyght the shipmen demed thatt there apered 
 some countre vnto them/ and they sounded / and founde it xx. 
 feddoms. they went a lytell further and sounded agayne/ and
 
 CIjc ^aa of tl)c apo!£(tlcg. €1). yybii). 
 
 founde xv. feddoms. Then fearinge lest they shulde have fallen 
 on some Rocke/ they cast iiij. ancres out of tlie sterne / and 
 wysshed for the daye. As the shipmen were about to fle out of 
 the shippe/ and had lett doune the bote into the see/ vnder a 
 colour as though they wolde have cast ancres out off the for- 
 shippe : Paul sayd vnto the vnder captayne and the soudiers : 
 excepte these abyde in the shippe ye cannot be safe. Then the 
 soudiers cut off the rope off the bote/ and lett yt fall awaye. 
 
 And in the meane tyine/ bitwixt that and daye/ Paul be- 
 sought them all to take meate / sayinge : this is the fourtenthe 
 daye that ye have taried and continued fastynge receavynge no 
 thynge at all / wherfore I praye you to take meate. for this no 
 dout is for youre helth / for there shall not an heere fall from 
 the heed of eny of you. And when he had thus spoken he toke 
 breed and gave thankes to God in presence off them all/ and 
 brake it / and began to eate. Then were they all of Good cheare / 
 and they also toke meate. We were all togedder in the shippe / 
 two hondred and thre score and sixtene soules. When they had 
 eaten ynough / they lightened the shippe and cast out the weate 
 into the see. 
 
 When ytt was daye they knew not the lande/ butt they 
 spied a certayne reaclie with a banke / in to the which they 
 ■were mynded (yff ytt were possible) to thrust in the shippe. 
 And when they had taken vppe the ancres/ they committed 
 them selves vnto the see/ and lowsed the rudder bondes and 
 hoysed vppe the mayne sayle to the wynde and drue to londe / 
 and they fell into a place/ which had the see on bothe the sydes/ 
 and thrust in the shippe/ and the foore parte stucke fast/ and 
 moved not / and the hynderparte brake with the violence of the 
 waves. 
 
 The soudears counsel! was to kyll the presoners lest eny off 
 them/ when he had swome out shulde fle awaye: but the vnder 
 captayne willinge to save Paul kept them from their purpose/ 
 and commaunded that they that coulde swym shulde cast them 
 selves fyrst into the see / and scape to londe. And the other he 
 commaunded to goo/ some on hordes/ and some on broken 
 peces off the shippe. And so cam it to passe/ that they cam all 
 safe to londe. 
 
 Ci;c rv^ii]. Cljaptcr. 
 
 A' 
 
 ND when they were scaped they knewe that the yle was 
 called Mileta. The people off the countre shewed vs no 
 litell kyndnes/ for they kyndled a fyre and receaved vs every 
 ' r2 '
 
 Jfo.cnii)' Ci)f ^ctfg of ti)e ^po^tlc^. 
 
 one be cause off the present rayne / and be cause oft' colde. 
 When Paul had gaddered a boundle off'stickes/ And putt them 
 into the fyre/ a viper (be cause oft' the heet) creept out and lept 
 on his honde. When the men oft' the contre sawe the worme 
 hange on hys honde / they sayde amonge them selves : thys man 
 must nedes be a mortherer/ Whom (though he have escaped 
 the see) yet vengeaunce suffreth nott to live, and he shuke of 
 the vermen into the fyre / and felt no harme. They wayted 
 when he shulde have swolne / or fallen doune deed sodently. 
 But after they had loked a greate whyle / and sawe no harme 
 come to hym/ they chaunged their myndes a and sayde that he 
 was a God. 
 
 In the same quarters / the chefe man off" the yle whose name was 
 Publius /■ had a lordshippe / whych receaved vs / and lodged vs 
 thre dayes courteously. Hit fortuned that the father of Publius 
 laye sicke off" a fiever / and of a bliiddy flixe to whom Paul entred 
 in and prayde / and layde his hondes on hym/ and healed hym. 
 when this was done / other also which were diseased in the yle / 
 cam and were healed : and they did vs grett honour. And 
 when we departed / they laded vs with thynges necessary. 
 
 After thre monethes we sayled in a shippe off Alexandry / which 
 had wyntred in the yle / whose badge was Castor and pollux. 
 And when we cam to Ciracusa / we taryed there iij . dayes / from 
 whence we sayled about and cam to Regium. and after won 
 daye the sougth wynde blewe / and we cam the nexte daye to 
 Putiolus where we founde brethren / and were desyred to tary 
 with them seven dayes/ and so cam we to Rome. And from 
 thence / when the brethren herde of vs / they cam to Apiphorum / 
 and thre taverns / and met vs. when Paul sawe them he thanked 
 God / and wexed boolde. When we cam to Rome / the vnder 
 captayne delivered the presoners to the chefe captayne of the 
 host : butt Paul was suffered to dwell alone with wone soudier 
 that kept hym. 
 
 Hit fortuned that after thre dayes Paul called the chefe of the 
 iewes togedder. When they were come / he sayde vnto them : Men 
 and brethren / though I have committed noo thynge agaynst the 
 people/ or lawes of oure fathers: yett was I delivered presoner 
 from Jerusalem into the hondes of the romains. Which when 
 they had examened me wolde have lett me goo / be cause they 
 founde no cause of deeth in me : but when the iewes cried con- 
 trary: I was constrayned to appeale vnto Cesar. Not be cause 
 I had ought to accuse my people of For this cause have I 
 called for you to se you / and to speake with you. For I be cause 
 off the hope off Israhel/ am bounde with this chayne.
 
 €\)t ^ctcs of tf)C ^po^tlcg!. CI). nUi)' 
 
 And tliey sayde vnto him : We nether receaved letters out of 
 Jewry pertaynuige vnto the / nether cam eny of the brethren 
 thatt shewed or spake eny harme of the. Butt we woU heare of 
 the what thou thynkest. For we have herde off this secte / that 
 every wheare it is spoken agaynst. When they had apoynted 
 hym a daye/ tliere cam many vnto hym into his lodgynge: to 
 whom he expouned and testifyed the kyngdom off God. and 
 preached vnto them off Jesu : both by the lawe off Moses / and 
 also by the prophetes from mornynge to nyght. And some 
 beleved the thynges which were spoken / and some beleved not. 
 
 When they agreed not amonge them selves/ they departed/ 
 after thatt Paul had spoken one worde : well spake the holy 
 goost by Esay the propliet vnto oure fathers / sayinge : Goo 
 vnto this people and saye : with youre eares shall ye heare/ and 
 shall not vnderstonde. and with youre eyes shall ye se and 
 shall not perceave. For the hert off this people is wexed grosse / 
 and their eares wexe thycke of hearinge/ and their eyes have 
 they closed / lest they shulde se with their eyes / and heare with 
 their eares/ and vnderstonde with their hertes / and shulde be 
 converted / and I shulde heale them. Be it knowen therfore 
 vnto you / that this consolacion of God is sent to the gentyls/ 
 and they shall heare it. And when he had sayde that / the 
 iewes departed from hym/ and had grete despicions amonge them 
 selves. 
 
 But Paul dwelt two yeares in his lodgynge. And receaved 
 
 all that cam to hym / preachynge the kyngdome off God/ 
 
 and teachynge those thynges whych concerned 
 
 the lorde Jesus wyth all confidence / noo 
 
 man forbyddynge hym. 
 
 re euUctl)E ti)c 2lftt£i off tl)e 
 ^po^tlciS.
 
 €f)t 
 
 epx^tlt off tt)e ^po0tl0 Uaul 
 to tlje Bomaane^. 
 
 Cf)e fprsit Cf)apten 
 
 i3^2FIL the servaunte off Jesus Christ/ called 
 vnto the office off an apostle/ putt a parte to 
 preache the gospell of God/ which he promysed 
 afore by his prophetes / in the holy scriptures 
 that make mension of his sonne/ the which 
 |J| was begotten of the seede of David as pertayn- 
 g ynge to the flesshe : and declared to be the 
 1^1 sonne of God with power of the holy goost/ 
 that sanctifieth/ sence the tyme that Jesus 
 Christ oure lorde rose agayne from deetli / by 
 whom we have receaved grace and apostle 
 shippe/ tliatt all gentiles shulde obeye to the fayth which is in 
 his name/ of the which noumbre are ye also/ which are Jesus 
 Christes by vocacion. 
 
 To all you of Rome beloved of God / and sanctes by callynge. 
 Grace be with you and peace from God oure father/ and from 
 the lorde Jesus Christ. 
 
 Fyrst verely I thanke my god thorow Jesus Christ for you all/ 
 be cause youre faith is publisshed through out all the worlde. 
 For god is my witnes/ whom I serve in my sprete/ in the gospell 
 of his sonne that with out ceasynge I make mencion of you all 
 wayes in my prayers/ besecliynge thatt at one tyme or another/ 
 a prosperous iorney (by the will of god) myght fortune me to 
 come vnto you. For I longe to see you/ that I mvght bestowc 
 amonge you some spiritual! gifte/ to strengthe you with all (thatt
 
 CI)c lEpt^tle bnto tijc Jilomayiis. Ci). j. 
 
 ys) that I myglit have consolacion togedder with you/ through 
 tlie commen tayth / which bothe ye and I have. 
 
 I wolde that ye sliulde knowe/ bretliren/ ho we that I have 
 olten tymes purposed to come vnto you (but have bene lett 
 hiddeito) to have some frute amonge you/ as I have amouge 
 other of" the gentyls. For I am detter both to the grekes/ and 
 to them which are no grekes/ vnto the learned and also vnto the 
 vnlearned. Lykwyse/ as moche as in me is/ I am redy to 
 preache the gospell to you of Rome also. 
 
 For I am nott a shamed of the gospell of Christ/ because it is 
 the power of God vnto salvacion to all that beleve/ namly to the 
 iewe/ and also to the gentyle/ For by it the rightewesness which 
 commeth of God is opened/ from faythe to faythe. As it is 
 written : The iust shall live by fayth. 
 
 For the wrath of god of heven apereth agaynst all vngodlynes 
 and vnrightewesnes of men which withholde the trueth in vn- 
 rightewesnes/ seynge that that/ which maye be knowen of god/ 
 is manifest amonge them. For God did shewe it vnto them. 
 For his invisibile thynges (that is to saye/ his eternall power and 
 godhed) are vnderstond and seue/ by the werkes from the cre- 
 acion of the worlde. So that they are with out excuse/ in as 
 moche as when they knewe God they g'loryfied hym not as god / 
 nether were thankfuU / but wexed full of vanities in their imagina- 
 cions. And their folisshe hertes were blynded. When they 
 counted themselves wyse/ they becam foles and turned the glory 
 of the immortall god/ vnto the similitude of the ymage of mortal! 
 man/ and of byrdes/ and foure foted beastes and serpentes. 
 
 For this cause god gave them vppe vnto their hertes lustes/ 
 vnto vnclennes to defile their awne boddies bitwene them selves: 
 which tourned his trueth vnto a lye / and worshipped and served 
 the creatures more then the maker/ which is blessed for ever 
 Amen. For this cause god gave them vppe vnto shamfuli lustes. 
 For even their wemen did chaunge the naturall vse vnto the 
 vnnaturall. And lyke wyse also the men lefte the naturall vse 
 of the woman / and brent in lust won on another amonge them 
 selves. And man with man wrought filthy ncs/ and receaved in 
 them selves the rewarde of their errour as it was accordynge. 
 
 And as it semed not good vnto them to be aknowen of god/ 
 even so god deliveryd them vppe vnto a leawde mynd/ that they 
 shulde do tho thynges which wer not comly/ beynge full of all 
 vurighteous doynge/ off fornicacion/ wickednes/ coveteousnes/ 
 maliciousnes/ full oft" envie/ morther/ debate/ dissayte/ evyll 
 condiciond / whisperers/ backbyters/ haters oft God ' doers of
 
 Jfo. (nh. €i)t iSpi^ttc of iSaul 
 
 wronge/ proude/ bosters/ bryngers vppe of evyll thynges/' dis- 
 obedient to their fathers and mothers/ with out vnderstondynge / 
 covenaunte breakers / vnlovynge / stouborne and merciles, which 
 men/ though they knew tlie rightewesnes of God/ howe that 
 they which soche thinges conimyt are worthy off deeth/ yett not 
 only did the same/ but also had pleasure in them that did them. 
 
 Ci^c ^econtie Cljaptcr. 
 
 nPHERFORE arte thou inexcusable o man v/hosoever thou be 
 that iudgest. For in that same where in thou iudgest 
 another/ thou condemnest thy silfe. For thou that iudgest 
 doest even the same silfe tliynges. But we are sure that the 
 iudgement of God is accordynge to trueth / agaynst them which 
 commit soche thynges, Thynkest thou O man that iudgest 
 them which do soche thynges and yet dost even the very same/ 
 that thou shalt escape the iudgement of God : Other despisest 
 thou the riches off his goodnes and pacience and longe sufferance 
 and remembrest not how that the kyndnes of God ledith the to 
 repentaunce ? 
 
 But thou after thyne harde herte that cannott repent/ heap- 
 est the togedder the treasure of wrath agaynste the daye of ven- 
 geaunce/ when shalbe openned the rightewes iudgement of God/ 
 whych wyll rewarde every man accord vnge to hys dedes/ that 
 is to saye prayse/ honoure/ and immortalite/ to them which 
 continuynge in goode doynge/ seke eternall lyfe : Butt vnto 
 them thatt are rebeUious/ and disobey the trueth/ yett folowe 
 iniquytie/ shall come indignacion / and wrathe/ tribulacion and 
 anguysshe apon the soule of every mon that doth evyll. Of the 
 Jewe fyrst And also off the gentyll. To every man that doeth 
 good shall come prayse/ honoure and peace/ to the iewe fyrst/ 
 and also to the gentyll. For there is no parcialite with god : 
 But whosoever hath synned with out lawe/ shall perishe with 
 out lawe. And as many as have svnned vnder the lawe/ shalbe 
 iudged by the lawe. For before God they are nott righteous 
 which heare the lawe : but they which do the lawe shalbe iusti- 
 fyed. For if the gentyls which have noo lawe/ do of nature the 
 thynges contayned in the lawe : then they havynge noo lawe/ 
 are a lawe vnto them selves/ which shewe the dede off the lawe 
 written in theyr hertes/ whyll their conscience beareth witnes 
 vnto them/ and also their thoughtes/ accusynge won another/ 
 or excusynge at the dave wen God shall iudge the secretes off 
 men/ by Jesus Christ accordynge to my Gospell.
 
 bnto t\)t 9^omai)n^. €^. ii). 
 
 Beholder thou arte called a Jewe/ and tnistest in the lawe 
 and reioysist in God / and knowest his will / and hast experience 
 of good and bad/ in that thou arte informed by the lawe : And 
 belevest that thou thy silfe arte a gyde vnto the blynde / a 
 lyght to them which are in dercknes/ an informer off them 
 which lacke discrecion / a teacher off" the vnlearned / which hast 
 the ensample off" thatt which ought to be knowen / and off" the 
 trueth in the lawe, Howe teachest thou another : but teachest 
 nott thy silfe. Thou preachest/ a man shulde not stealer and 
 yet thou stealest. Thou sayst/ a man shulde nott commit 
 advoutry : and thou breakest wedlocke. Thou abhorest ymages / 
 and robbest God of his honoure. Thou reioysest in the lawe / 
 and thorow breakynge the lawe dishonourest God. For the 
 name off" God is evyll spoken off" amonge the gentylls thorowe 
 you as it is written. 
 
 Circumcision verely avayleth if thou kepe the lawe : But if 
 thou breake the lawe thy circumcision is made vncircumcision. 
 Therefore yf the vncircumcised kepe the right thynges contayned 
 in the lawe : shall nott his vncircumcision be counted for cir- 
 cumcision ? And shall not vncircumcision which ys by nature 
 (yf itt kepe the lawe) iudge the/ which beynge vnder the lawe 
 and circumcision / dost transgresse the lawe ? For he is not a 
 Jewe/ which is a Jewe outwarde. Nether is that thynge cir- 
 cumcision / which is outwarde in the flesshe : But he is a Jewe 
 which is hid within, and the circumcision of the herte is the 
 true circumcision/ which is in the sprete/ and nott in the letter: 
 whose prayse is not of men but of god. 
 
 Clje CJjirtc Cl^apta-. 
 
 W 
 
 'HAT preferment then hath the Jewe? other what avaunt- 
 ageth circumcision? Surely very moche. Fyrst vnto them 
 was committed the worde off" God. What then though some off" 
 them did not beleve/ shall their vnbeleve make the promesof god 
 without effecte ? god forbid, Lett God betrue / and all men 
 lyars / as it is written : That thou myghtest be iustifyed in thy 
 saynges and shuldest overcome when thou arte iudged. Yf oure 
 vnrightewesnes make the rightewesnes off" God more excellent : 
 what shall we saye ? Ys God vnrighteous which taketh ven- 
 geaunce? (I speake after the maner of men) god forbid. For 
 howe then shall god iudge the worlde ? yf the veritie of god 
 apere more excellent thorow my lye/ vnto his prayse / why am I 
 hence forthe iudged as a synner? and saye nott rather (as men
 
 dTo. cyyb). Cije (£pi^tle of iJSaul 
 
 evyll spcake of vs / and as some afieniie that we saye) lett vs 
 do evyll / that good maye come therof. whose damnacion is 
 iuste. 
 
 What saye we then? Are we better then they? no/ in no 
 wyse. For we have all redy proved how that both Jewes and 
 gentyls are vnder synne / as it is written : There is none righ- 
 teous / no nott one : There is none that vnderstondith / there is 
 none that seketh after God/ they are all gone out of the waye/ 
 they are all made vnproffitable/ there is none that doeth good/ 
 no not won. Their throte is an open sepulcre/ with their tounges 
 they have disceaved : the poyson of Aspes is vnder their lippes. 
 whose mouthes are full of coursynge and bitternes. There fete 
 are swytfe to sheed bloud. Destruccion ande wretchednes are 
 in their wayes. And the waye of peace have they nott knowen. 
 There is no feare of God before their eyes. 
 
 Ye and we knowe that whatsoever the lawe sayth / he sayth 
 itt to them which are vnder the lawe : That all mouthes maye 
 be stopped / and all the worlde be subdued to God / be cause 
 that by the dedes of the lawe / shall no flesshe be iustified in the 
 sight off god. For by the lawe commeth the knowledge off 
 synne. 
 
 Nowe verely is the rightewesnes that commeth of God de- 
 clared with out the fnlfiUinge of the lawe havynge witnes yet 
 of the lawe / and of the prophetes. The rightewesnes no dout 
 which ys goode before God commeth by the fayth off Jesus 
 Christe vnto all/ and apon all them that beleve. 
 
 For there is no difference/ all have synned/ and lacke the 
 prayse that is off valoure before God: but are iustified frely by 
 his grace/ through the redemcion that is in Christ Jesu/ whom 
 God hath made a seate of mercy thorow faith in his bloud / to 
 shew^e the rightewesnes which before hym is of valoure / in that 
 he forgeveth the synnes thatt are passhed/ which God did suffre 
 to shewe at this tyme: the rightewesnes that is alowed off hym/ 
 that he myght be counted iuste/ and a iustifiar of hym which 
 belevith on Jesus. 
 
 Where is then thy reioysynge ? Hitt is excluded. By what 
 lawe ? by the lawe of workes ? Naye : but by the lawe of 
 fayth. 
 
 We suppose therfore that a man is iustified by fayth with out 
 the dedes of the lawe. Ys he the god of the iewes only? Ys he 
 not also the god off the gentyls ? He is noo doute/ god also of 
 the gentyls. For it is god only which iustifieth circumcision/ 
 which is off fuitli : and vncircumcision throw iavth. Do we
 
 then destroye the lawe throw faytli? God forbid. We rather 
 mayntayne the lawe. 
 
 Wt)e Hi}. €f)apUv. 
 
 'Vl/'HAT shall we saye then/ that Abraham cure father as 
 ^ pertayninge to the flesshe dyd fynde ? YfF Abraham were 
 iustifyed by dedes/ then hath he wlier in to reioyce : butt nott 
 with god. For what sayth the scripture ? Abraham beleved 
 god/ and it was counted vnto hym for rightewesnes. To hym 
 that worketh ys the rewarde nott reckened oft" favour : but of 
 duety. Tho him that worketh not/ but beleveth on him that 
 iustifieth the vngodly/ is faytli counted for rightewesnes. Even 
 as David desscribeth the blessedfulnes of a man/ vnto whom 
 god ascrybeth rightewesnes with out dedes. Blessed are they / 
 whose vnrightewesnes is forgeven/ and whose synnes are covered. 
 Blessed is that man to whom the lorde imputeth not synne. 
 
 Cam this blessednes then apon the circumcised or apon the 
 vncircumcised ? We saye verely howe that fayth was rekened to 
 Abraham / for rightewesnes. Howe was it reckened ? in the tyme 
 of circumcision ? or in the tyme before he was circumcised ? 
 Not in tyme of circumcision : but when he was yet vncircumcised. 
 And he receaved the signe of circumcision as a seale of that 
 rightewesnes whych is by fayth/ which fayth he had yett beynge 
 vncircumcised/ that he shulde be the father of all them that 
 beleve/ though they be nott circumcised/ that rightewesnes 
 myght be imputed to them also / And that he myght be the 
 father of the circumcised : not be cause they are circumcised only : 
 but be cause they walke also in the steppes of fayth/ which was 
 in oure father Abraham before the tyme of circumcision. 
 
 For the promes that he shulde be the heyre of the worlde was 
 not geven to Abraham/ or to hys seed thorowe the lawe : but 
 thorow the rightewesnes which cometh of fayth. For yf they 
 which are of the lawe be heyres/ then is fayth butt vayne/ and 
 the promes of none effecte. Because the lawe causeth wrathe. 
 For where no lawe is/ there is no transgression. Therfore by 
 fayth is the enheritaunce geven/ that it myght come off fa veour : 
 and that the promes myght be sure to all the seed. Not to them 
 only which are of the lawe : but also to them which are of the 
 fayth of Abraham/ which is the father of vs all. As hit is writ- 
 ten : I have ordeyned the a father to many nacions/ before God 
 whom thou hast belcvcd/ which cpiyckeneth the deed and calleth 
 those thynges which be nut as though they were.
 
 dTo. cyybi). €\)t 3£pi£itlf of iBaul 
 
 Which Abraham/ contrary to hope/ beleved in hope/ that he 
 shulde be the father of many nacions accordynge to thatt whych 
 was spoken : So sliall thy seed be / and he faynted nott in the 
 fayth/ nor yet consydered hys awne boddy/ which was nowe 
 deed/ even when he was almost an hondred yeare olde. Nether 
 considered he the barenes off Sara. He stackered nott at the 
 pronies off God thorowe vnbelefe : Butt was made stronge in 
 the fayth/ and gave honour to God and stedfastly beleved/ that 
 he whych had made the promes was able also to make it good, 
 and therfore was it reckened to hym for rightewesnes. 
 
 Hit is nott written for hym only/ that it was reckened to hym 
 for rightewesnes : butt also for vs/ to whom ytt shalbe counted 
 for rightewesnes so we beleve on hym thatt raysed vppe Jesus 
 oure lorde from deeth. Which was dehvered for oure svnnes/ 
 and rose agayne forto iustifye vs. , 
 
 T^t 6. Cljapter. 
 
 B 
 
 •E cause therfore thatt we are iustifyed by fayth we are at 
 peace with god thorowe oure lorde Jesus Christ : by whom 
 we have awaye in thorow faith vnto this faveour wherin we stonde 
 and reioyse in hope of the prayse that shalbe geven of God. 
 Nether do we so only : but also we reioyce in tribulacion : For 
 we know that tribulacion bryngeth pacience/ pacience bryngeth 
 felynge/ felynge bryngeth hope, and hope maketh vs not a 
 shamed/ be cause the love that god hath vnto vs/ is sheed abrod 
 in oure hertes/ by the holy gost/ which is geven vnto vs. 
 
 For when we were yett weake accordynge to the tvme : Christ 
 dyed for vs which were vngodly. Yett scace will eny man deye 
 for a rightewes man. Paraventure for a good man durst a man 
 deye. Butt God setteth out hys love thatt he hath to vs/ Sey- 
 inge that whyll we were yett synners/ Christ deyed for vs. 
 Moche more then nowe (seynge we are iustifyed in hys bloud) 
 shall we be preserved from wrath thorow hym. 
 
 For yf when we were enemys / we were reconciled to God by 
 the deeth of hys sonne : moche more/ seynge we are reconciled/ 
 we shalbe preservyd by his life. Not only so/ but we also jove 
 in God by the meanes off oure lorde Jesus Christ/ by whom we 
 have receavyd this attonment. 
 
 Wherfore as by one man synne entred into the worlde / and 
 deeth by the meanes off synne. And so deeth went over all 
 men/ in somoche that all men synned. For even vnto the tynie 
 of the lawe was svnne in the worlde : but svnne was not resrarded /
 
 bnto ti)c Momawnsi. Ci). bj. 
 
 as longe as there was no lawe. neverthelesse deeth rayned from 
 Adam to Moses/ even over them also that synned not/ with lyke 
 transgression as did Adam : which is the simiUtude off hym that 
 was to come. 
 
 But the gyfte is not lyke as is the synne. For yf thorow the 
 synne of one/ many be deed : moche more plenteous apon many 
 was the faveour of God and gyfte by faveoure : which faveoure 
 was geven by one man Jesus Christ. 
 
 And the gyfte is nott over one synne/ as deeth cam thorow 
 one synne of one that synned. For damnacion cam off one 
 synne vnto condemnacion : But the gyft cam to iustify from 
 many synnes. For yif by the synne off one/ deeth raigned by 
 the meanes of one/ moche more shall they which receave abound- 
 ance off faveour and otF the gyfte of rightewesnes raygne in lyfe 
 by the meanes of one (that is to saye) Jesus Christe. 
 
 Lyke wyse then as by the synne of one/ condemnacion cam 
 on all men : even so by the iustifyinge of one commeth the 
 rightewesnes that bryngeth lyfe/ apon all men. For as by one 
 mannes disobedience many be cam synners: so by the obedience 
 uf one shall many be made righteous. 
 
 The lawe in the meane tyme entred in thatt synne shulde 
 encrease. And where aboundaunce off synne was/ there was 
 more plenteousnes of grace. That as sinne had raigned vnto 
 ileeth/ even so might grace raynge thorow rightewesnes vnto 
 eternall lyfe/ by the helpe of Jesu Christ. 
 
 Ci;e b). Ci;apter. 
 
 "IXTHAT shall we saye then ? shall we continue in synne/ that 
 there maye be aboundaunce off grace ? God Ibrbid. 
 Howe shall we that are deed as touchynge synne live eny longer 
 therin ? Remember ye nott that all we which are baptysed in 
 the name otF Christ Jesu/ are baptised to deye with hym ? We 
 are buryed with him by baptim forto deye : That as Christ was 
 raysed vp from deeth by the glory of the father : even soo we 
 also shulde vvalke in a newe lyfe. For yff we be graft in deeth 
 lyke vnto hym : even soo must we be in the resurreccion. Tliys 
 we must remember/ that oure olde man ys crucified wyth hym 
 also/ that the body of synne myght vtterly be destroyed/ that 
 hence forth we shulde not be servauntes off synne. For he that 
 is deed/ ys iustified from synne. 
 
 Wherfore yft'we be deed with Christ/ we beleve that we shall 
 live with hym : remembrynge that Christ once raysed from deeth /
 
 dFo. cnbii). ^i)f 3£pi^tlf of ^aul 
 
 tlietli no more. Doetli halli no more power over hym. For as 
 touoliynge that he died/ he died as concernyn2:e synne once. 
 And as touchynge that he liveth/ he hveth vnto God. Lyke- 
 wyse ymmagen ye also/ that ye are deed as concernynge synne: 
 bnt are ahve vnto God th(.row Jesus Christ oure lorde. Lett 
 nott synne raigne therfore in youre mortall bodyes/ thatt ye 
 shulde there vnto obey in the lustes off it. Nether geve ye 
 youre members as instrumentes off vnrightewesnes vnto synne : 
 Butt geve youre selves vnto God/ as they that are alive from 
 deeth. And geve youre members as instrumentes of rightewes- 
 nes vnto god. Synne shall not have power over you. For ye 
 are not vnder the lawe/ but vnder grace. 
 
 What then ? Shall we synne/ be cause we are not vnder the 
 lawe : but vnder grace ? God forbid. Remember ye not howe 
 that to whomsoever ye commit youre selves as servauntes to 
 obey/ hys servauntes ye are to whom ye obey : whether it be of 
 synne vnto deeth/ or of obedience vnto rightewesnes ? God be 
 thanked. Ye were once the servauntes of synne: Butt now 
 liave obeyd wyth youre hertes vnto the forme off doctryne where 
 vnto ye were delyvered. ye are then made fre from synne/ and 
 are be come the servauntes off rightewesnes. 
 
 I wyll speake grossly because off the infirmitie off youre 
 flesshe. As ye have geven youre members servauntes to vnclen- 
 nes and to iniquitie/ from iniquytie vnto iniquytie: even so nowe 
 geve youre members servauntes vnto rightewesnes/ that ye maye 
 be sanctified. For when ye were the servauntes off synne/ ye 
 were nott vnder rightewesnes. What frute had ye then in tho 
 thynges/ where oft' ye are nowe ashamed. For the ende of tho 
 thynges is deeth. Butt nowe are ye delivered from sinne/ and 
 made the servauntes off God/ and have youre frute thatt ye 
 shulde be sanctifyed/ and the ende everlastynge lyfe. For the 
 rewarde off synne is deeth : butt eternall lyfe ys the gyft ofF 
 God/ thorow Jesus Christ oure lorde. 
 
 €i)t bi). Cijaptcr. 
 
 TJEMEMBER ye not brethren (I speake to them thatt know 
 the lawe) how thatt the lawe hath power over a man as longe 
 as yt enduereth : For the woman whicli is in subieccion to a 
 man / is bounde by the lawe to the man/ as longe as he liveth. 
 Yff the man be deed/ she is lowsed from the lawe of the man. 
 So then yf whill the man liveth she couple her silfe with another 
 man / she shalbe counted a wedlockc breaker. But vf tlie man
 
 bnto tl)c Momnnng. CI), bij. 
 
 be deed she is fre from the lawe : so that she is noo wedlocke 
 breaker/ though slie couple her silfe with anotlier man. 
 
 Even so my brethren/ ye also are made deed as conccrnynge 
 the lawe by the body off Christ/ that ye shulde be coupled to 
 another (I meane to hym that is rysen agayne from deeth) that 
 we shulde brynge forth frute vnto God. When we were in the 
 flesshe/ the lustes off synne whyche were stered vppe by the 
 lawe/ raigned in oure members/ to bringe forth frute vnto deeth. 
 Butt now are we delivered from the lawe/ and deed from hit/ 
 where vnto we were in bondage/ that we shulde serve in an newe 
 conversacion of the sprete/ and nott in the olde conversacion off 
 the letter. 
 
 What shall we saye then ? is the lawe synne ? God forbid : 
 but I knewe nott what synne meand butt by the lawe. For I 
 had nott knowne what lust hadde meant / excepte the lawe 
 hadde sayde/ thou shalt not lust. But synne toke an occasion 
 by the meanes off the commaundement / and wrought in me all 
 manner off concupiscence. For verely with out the lawe sinne 
 was deed. I once lived with out lawe: butt when the com- 
 maundement cam/ synne revived/ and I was deed. And the 
 very same commaundement which was ordeyned vnto lyfe / was 
 founde to be vnto me an occasion of deeth. For synne toke 
 occasion by the meanes of the commaundement and so dis- 
 ceaved me / and by the silfe commaundement slewe me. wlier- 
 fore the lawe is holy / and the commaundement holy / iust/ and 
 good. 
 
 Was that then which is good made deeth vnto me ? God 
 forbyd. Naye synne was deeth vnto me / tliat it myght apere 
 how thatt synne by the meanes of that which is good / had 
 \\ rought deeth in mee : that synne which is vnder the com- 
 maundement / myght be out of measure synfull. For we knowe 
 that the lawe is spirituall : butt I am carnall / solde vnder synne : 
 l)e cause I wote nott m hat I doo. For what I wold / that do I 
 not : but what I hate / that do I. Yf I do nowe that which 1 
 wolde not/ I graunte to the lawe that yt ys good. So then 
 nowe yt is nott I that do it/ butt synne that dwelleth in me. 
 For I knowe that in me (that is to saye in my flesshe) dwelleth 
 no good thynge. To will is present with me: butt I fynde no 
 meanes to performe that which is good. For I doo not that 
 goode thynge which I wold : but that evyll do I / which I wolde 
 not. Finally/ yff I do that I wolde not/ then is it nott I that 
 doo it/ but synne that dwelleth in me doeth it. I fynde then by 
 the lawe that when I wolde do good / evyll is present with me. 
 I delite in the lawe olf God / as concernyngc the inner man.
 
 dFo. fvviy. Ci)c lEpifitle of ^ml 
 
 Butt I se another lawe in my members rebellynge agaynst the 
 lawe off my mynde / and subduynge me vnto the lawe of synne / 
 which is in my members. O wretched man that I am : wlio 
 shall delyver me from this boddy of deeth ? I thanke God by 
 Jesus Christ oure lorde : So then I my silfe in my mynde serve 
 the lawe off" God / and in my flesshe the lawe of synne. 
 
 C]^e bit). Ci;apter. 
 
 T^HERE is then no damnacion to them which are in Christ 
 Jesu/ which walke not after the flesshe: butt after the 
 sprete. For the lawe of the sprete / vvherin is life thorowe Jesus 
 Christ hath delivered me from the lawe off synne/ and deeth. 
 For what the lawe coulde nott doo in as moche as itt was weake 
 be cause off the flesshe : that performed God r and sent his sonne 
 in the similitude of synfull flesshe/ and by synne damned synne 
 in the flesshe: tliat the rightewesnes requyred of the lawe / myght 
 be fulfilled in vs / whych walke not after the flesshe : butt after 
 the sprete. 
 
 For they that are carnall/ are carnally mynded. and they 
 that are spirituall are goostly mynded. To be carnally mynded 
 is deeth. and to be spiritually mynded is lyfe/ and peace: be- 
 cause that the flesshly mynde is enmyte against God : For it is 
 not obedient to the lawe of God/ nether can be. So then they 
 that are geven to the flesshe/ cannot please god. 
 
 But ye are not geven to the flesshe/ But to the sprete : Yff soo 
 be that the sprett of God dw-ell in you. if there be eny man 
 that hath not the sprete of Christ/ the same is none of his / Yf 
 Christ be in you / the body is deed be cause of synne : But the 
 sprete is lyfe for rightewesnes sake. Wherfore if the sprete of 
 hym that raysed vppe Jesus from deeth / dwell in you : even he 
 that raysed vp Christ from deeth/ shall quicken youre mortall 
 bodyes / be cause that his sprete dwelleth in you. 
 
 Therfore brethren we are nowe detters/ not to the flesshe / to 
 live after the flesshe : For iff ye live after the flesshe / ye must 
 deye. But if ye mortifie the dedes off the body / by the helpe 
 off the sprete ye shall live / for as many as are ledde by the 
 sprete oil God / are the sonnes of god. For ye have not receaved 
 the sprete of bondage to feare eny moare/ but ye have receaved 
 the sprete off adopcion wherby we crye abba fatther. The 
 same sprete certifieth oure sprete that we are the sonnes of god. 
 yf we be the sonnes / we are also the heyres (the heyres I meane 
 of god) and heyres anexed with Christ / yf so be tliat we suffer 
 togedder/ that we maye be glorified togedder.
 
 bnto tijc Momapnji. CI), ftitj. 
 
 For I suppose that the affliccions of this lyfe / are not worthy 
 of the glory which shalbe shewed apon vs. also the fervent desire 
 of the creatures abideth lokynge when the sonnes of God shall 
 apere because the creatures are subdued to vanite agaynst their 
 will : but for his will which subdued them in hope. For the 
 very creatures shalbe delivered from the bondage off corrupcion / 
 into the glorious hbertie off the sonnes of god. For we knowe 
 tliat every creature groneth with vs also / and travayleth in payne 
 even vnto this tyme. 
 
 Not they only / but even we also which have the fyrst frutes 
 of the sprete morne in oure selves and wayte for the adopcion / 
 and loke for the deliveraunce of oure bodies. For we are savyd 
 by hope. But hope that is sene is no hope. For how can a 
 man hope for that which he seyth ? but and if we hope for that 
 we se not/ then do we with pacience abyde for it. 
 
 Lyke wyse the sprete also helpeth oure infirmities. For we 
 knowe nott / what to desyre as we ought : but the sprete maketh 
 intercession mightely for vs with gronynges which cannot be 
 expressid with tonge. And he that searchith the herte knoweth 
 what is the meanynge off the sprete : for he maketh intercession 
 for the sayntes accordinge to the pleasure of god. For we 
 knowe wele that all thynges worke for the best vnto them that 
 love god / which also are called of purpose. For those which he 
 knewe before/ he also ordeyned before/ that they shuld be like 
 fassioned vnto the shape of his sonne / that he myght be the fyrst 
 begotten sonne anionge many brethren. Morover which he 
 apoynted before / them he also called. And which he called / 
 them also he iustified. which he iustified / them he also glorified. 
 
 What shall we then saye vnto these thynges? yf god be on 
 oure syde : who can be agaynst vs ? which spared nott his awne 
 sonne / butt gave hym for vs all : Howe shall he nott with hym 
 geve vs all thynges also ? Who shall laye eny thynge to the 
 charge of goddes chosen ? Hit is God that iustifieth : who then 
 shall condempne? Hytt is Christ which is deed/ ye rather 
 which is rysen agayne / which is also on the right honde of god 
 and maketh intercession for vs. 
 
 Who shall seperate vs from goddes love ? shall tribulacion ? 
 or anguysshe ? or persecucion/ other honger ? other nakednesse? 
 other parell? other swearde ? As it is written: For thy sake 
 are we kylled all daye longe/ and are counted as shepe apoynted 
 to be slayne. Neverthelesse in all these thynges we overcome 
 strongly thorow his helpe that loved vs. Ye and I am sure that 
 nether deeth / nether lyfe/ nether angell/ nor rule/ nether power/
 
 iTo. cm: ^i)f lEpt^tU of iSaul 
 
 nether thynges present / nether thin^es to come / netlier heyth / 
 nether lowth/ nether eny other creature shalbe able to departe 
 vs from Goddes love / which is in Christ Jesu oure lorde. 
 
 Ci)t \y. Cljaptcr. 
 
 T SAYE the thrueth in Christ and lye nott / in thatt wher of my 
 -*- concience beareth me witnes in the holy goost / that I have 
 grett hevynes / and continuall sorowe in my hert. For I have 
 wysshed my silfe to be cursed from Christ for my brethren / 
 which are my kynsmen as pertayninge to the flesshe. which are 
 the israhelites/ to whom pertayneth theadopcion / and the glory/ 
 and the testamentes / and the ordinaunce off the lawe / and the 
 service of God / and the promyses / whose also are the fathers / 
 and they of whome (as concernynge the flesshe) Christ cam : 
 which is God over all thynges blessed for ever Amen. 
 
 I speake not these thynges as though the wordes of God toke 
 none efFecte. For they are not all israhelites which cam ofl' 
 Israhel/ Netlier are they all children strayght way be cause they 
 are the seede of Abraham : But in Isaac shall thy seede be called / 
 that is to saye/ They which are the children of the flesshe/ are 
 not the children of God. But the children off'promes are coun- 
 ted the seede. For this is a vvorde ofipromes / aboute this tyme 
 will I come / and Sara shall have a sonne. 
 
 Nether was it soo with her only : but also when Rebecca was 
 with chylde by won / I meane by oure father Isaac/ yeer the 
 children were borne/ when they had nether done good nether 
 bad (that the purpose off" God which is by eleccion/ myght 
 stonde) it was sayde vnto her/ not by the reason of workes/ but 
 by grace of the caller/ the elder shall serve the yonger. As it 
 is written : Jacob he loved / but Esau he hated. 
 
 What shall we saye then ? ys there eny vnrightewesnes with 
 god ? God forbid. For he sayth to Moses : I will shewe mercy 
 to whom I shewe mercy : And will have compassion on whom I 
 have compassion. So lieth it not then in a mans will/ or run- 
 nynge/ butt in the mercy of God. For the scripture sayth vnto 
 Pahrao : Even for thys same purpose have I stered the vppe / to 
 shewe my power on the/ and that my name myght be declared 
 thorow out all the worlde. Soo hath he mercy on whom lie well. 
 And whom he woU he maketh herde herted. 
 
 Thou wilt saye then vnto me : why then blameth he vs yett? 
 For who can resist his will ? Butt o man what arte thou/ which 
 disputest with God ? shall the worke saye to the workeman :
 
 bnto t\)t ilKomami. CI> y. 
 
 wliy hast thou made me on this fassion ? Hath nott the potter 
 power over the claye/ even off the same lompe to make one 
 vessel! vnto honoure/and a nother vnto dishonoure? Evensoo/ 
 God willynge to shewe his wrath/ and to make hys power 
 knowen/ suffered with longe pacience the vessels of wrath/ 
 ordeyned to damnacion/ that he myght declare the riches olf 
 hys glory on the vessels off mercy/ which he had prepayred vnto 
 glory: that is to saye/ vs which he called/ nott off the iewes 
 only/ butt also off the gentyls. As he sayth in Osee : I will 
 call them my people which where not my people : and her 
 beloved which was nott beloved. And it shall come to passe in 
 the place where it was sayd vnto them: Ye are nott my people/ 
 that there shalbe called the sonnes of the livynge god. 
 
 But Esayas cryeth for Israhel/ though the nomber of the 
 children of Israel be as the sonde of the see/ yet shall a remnaunt 
 be saved. He finnyssheth the worde verely and maketh it short 
 in rightewesnes. For a short worde will god make on erth And 
 as Esayas sayd before : Excepte the lorde of sabaoth hadde left 
 vs seede/ we had bene made as Zodoma/ and had bene lykened 
 to Gomorra. 
 
 What shall we saye then ? we saye that the gentyls which 
 folowed not rightewesnes/ have overtaken rightewesnes 1 mane 
 the rightewesnes which commeth of fayth. Butt Israel which 
 folowed the lawe of rightewesnes/ coulde not attayne vnto the 
 lawe of rightewesnes. And wherfore'^ Because they sought it 
 not by fath : but as it were by the workes of the lawe. For 
 they have stombled at the stomblynge stone. As it is written 
 Beholde I put in syon a stomblynge stone/ and a rocke which shall 
 make men faule. and none that beleve on hym shalbe a shamed. 
 
 Cljc r. «£i)aptcr. 
 
 T>RETHREN my hertis desyre/ and prayer to god for Israel 
 "^ is that they myght be saved. For I beare them recorde that 
 they have a fervent mynde to god warde / but not acordynge to 
 knowledge. For they are ignoraunt of the rightewesnes which 
 is alowed before god/ and goo about to stablisshe their awne 
 rightewesnes and tlierfore are not obedient vnto the rightewesnes 
 which is of value before god. For Christ is the ende of the lawe 
 to iustifie all that beleve. 
 
 Moses describeth the rightewesnes which commeth off the 
 lawe/ howe that the man which doth the thynges of the lawe 
 shall live therin. But the rightewesnes which commeth off fayth/ 
 
 s 2
 
 dFo. fvvn- ^¥ 3Eptsitle of 30aul 
 
 speaketh on this wyse : Saye nott in thyne liert : who shall 
 ascende into heven ? (That is nothynge els then to fetch Christ 
 doune). O ther who shall descende into the depe ? That is 
 nothynge els but to fetch vppe Christ from deeth. Butt whatt 
 sayth the scripture? The worde is nye the/ even in thy mougth 
 and in thyn herth. 
 
 This worde is the worde oflP fayth which we preache. For yf 
 thou shalt knowledge whith thymought that Jesus is the lorde/ 
 and shalt beleve with thyn hert that God raysed hym vppe from 
 deeth/ thou shalt be safe. For the belefe off the hert iustifieth: 
 and to knowledgre with the mougth maketh a man safe. For 
 the scripture sayth : whosoever beleveth on hym/ shall not be 
 ashamed. 
 
 There is no difference bitwene the iewe and the gentyll. For 
 won is lorde of all/ which is riche vnto all that call on hym. For 
 whosoever shall call on the name of the lorde shalbe safe. Howe 
 shall they call on hym/ on whom they beleved not? how shall 
 they beleve on hym off whom they have nott herde ? howe shall 
 they heare with out a preacher ? And howe shall they preach 
 except they be sent ? As hit is written : howe beautifuU are the 
 fete of them which brynge glad tydynges of peace/ and brynge 
 glad tydynges of good thynges. But they have nott all obeyed 
 to the gospell. For Esayas sayth : Lorde wo shall beleve oure 
 sayinges ? So then fayth commeth by hearynge/ and hearynge 
 commeth by the worde of god. But I axe : have they nott 
 herde? No dout/ their sounde went out into all londes : and 
 their wordes into the endes of the worlde. 
 
 But I demaunde whether Israhel did knovve or nott ? Fyrst 
 Moses sayth : I will provoke you forto envy by them that are 
 no people/ and by a folisshe nacion I will anger you. Esayas 
 after that is bolde and sayth. I am founde off them thatt sought 
 me nott/ and have apered to them that axed not after me. And 
 against Israhel he sayth : All daye longe have I stretched forth 
 my hondes vnto a people that beleveth not/ but speaketh 
 agaynst me. 
 
 Cf)c Yj. C^apttr. 
 
 T SAYE then : hath God cast awayehis people? God forbid. 
 For even I verely am an Israhelite of the seed of Abraham / 
 and off the tribe of beniamin. God hath not cast awaye his 
 people which he knew before. O ther wote ye not what the 
 scripture sayth by the mouth off Helias/ howe he spake to god
 
 bnto tl>€ Momnuns!. Cf). yj. 
 
 agaynst Israliel/ sayinge : Lorde they have killed thy prophettes 
 and digged doune thyn alters: and I am lefte only/ and they 
 seke my deeth. Butt what sayth the answer oft' God to hym 
 agayne ? I have reserved vnto me seven thousande men whych 
 have nott bowed their knees to baal. Even so at this tyme ys 
 there a remnaunt lefte tliorow the eleccion of grace. Yff" hit be 
 of grace then is it not by the deservynge of workes. For then 
 were faveour no faveour. Yft" it be by deservynge of workes/ then 
 is there no faveour. For then were deserving no deservynge. 
 
 What then ? Israhel hath not obtayned that that he sought. 
 No but yet the eleccion hath obtayned hit. the remnaunt are 
 blynded. accordyngeas it is written : God hath geven them the 
 sprete off" vnquyetnes : eyes thatt they shulde nott se / and eares 
 that they shulde nott heare/ even vnto this daye. And David 
 sayth : Lett their table be made a snare to take them with all / 
 and an occasion to faule/ anda rewarde vnto them. Lett their eyes 
 be blynded that they se nott: and ever bowe doune their backes. 
 
 I saye then : Have they therfore stombled that they shulde 
 but faule only ? God forbyd : but thorowe their faule is helth 
 happened vnto the gentyls forto provoke them with all. Wherfore 
 yf the faule of them / be the riches of the worlde : and the myn- 
 nysshynge of them the riches of the gentyls : Howe moche more 
 shulde it be soo yf they all beleved. I speake to you gentyls/ 
 in as moche as I am the apostle off the gentyls I will magnify 
 myn office that I myght provoke them which are my flesshe : 
 and myght save some of them. For if the castynge awaye of 
 them / be the reconcilynge of the worlde : what shall the re- 
 ceavynge of them be/ but lyfe agayne from deeth? For yf one 
 pece be holy / the whole heepe is holy. And if the rote be holy/ 
 the braunches are holy also. 
 
 Though some of the braunches be broken of/ and thou beynge 
 a wylde olive tree arte graft in amonge them / and made part 
 taker of the rote/ and fatnes off" the olive tree/ host not thy sylfe 
 agaynst the braunches. For yf thou bost thy sylfe/ remember 
 that thou bearest not the rote / but the rote the. Thou wilt saye 
 then : the braunches are broken off"/ thatt I myght be grafte in. 
 Thou sayest wele : be cause of vnbeleve they are broken of/ and 
 thou stondest stedfast in faythe. Be not hye mynded / but feare : 
 seynge that god spared not the naturall braunches/ lest haply he 
 also spare not the. 
 
 Beholde the kyndnes and rigorousnes of god : on them which 
 fell/ rigorousnes: but towardes the kyndnes/ yfthou continue 
 in his kyndnes. or els thou shalt be hewen of/ and they yf they
 
 dTo. cyni]- ^i)f iEpt^tlf of i9aul 
 
 byde nott still in vnbeleve sbalbe graffed in agayne. For God 
 is of power to grafte them in agayne. For yf thou wast cut 
 out of a naturall wilde olive tree/ and wast graffed contrary to 
 nature in a true olyve tree : howe moclie more shall the naturall 
 braunches be graffed in their awne olyve tree agayne. 
 
 I wolde not that this secrete shulde be hid from you my bre- 
 thren (lest ye shulde be wyse in youre awne consaytes) that 
 partly blyndnes ys happened in Israhell/ vntill the fulnes off the 
 gentyls be come in. And so all Israhel shalbe saved, as it is 
 written: There shall come oute of Syon he that doth deliver/ 
 and shall turne awaye the vngodlynes of Jacob. And this is my 
 testament vnto tliem / when I shall take awaye their synnes. 
 As concernynge the gospell / Tlrey are enemies for youre sakes : 
 but as tochynge the eleccion / tliey are loved for the fathers 
 sakes. 
 
 For verely the gyftes and callynge of god are soche/ that it 
 cannot repent hym of them, for loke/ as ye in tyme passed have 
 not beleved God/ yet have nov/e obtained mercy thorow their vn- 
 belefe : even so iiowe have they nott beleved the mercy which 
 is happened vnto you / That they also maye obtayne mercy. God 
 hath wrapped all nacions in vnbeleve/ that he myght have mercy 
 on all. 
 
 O the depnes off the aboundaunt wisdom and knowledge of 
 God : howe incomprehensible are his iudgementes/ and hys 
 wayes vnserchable. For who hath knowen the mynde off the 
 lorde ? or who was his counseller ? other who hathe geven vnto 
 hym fyrst/ that he myght be recompensed agayne? For of hym/ 
 and thorowe hym / and vnto hym are all thynges. To hym be 
 glory for ever Amen. 
 
 Ci)c yi). Cl^apter. 
 
 T BESECHEyou therfore brethren by the mercifulnes of God/ 
 that ye make youre bodyes a quicke sacrifise/ holy and 
 exceptable vnto God which is yoiue resonable servynge off god. 
 and fassion nott youre selves lyke vnto this worlde : But be ye 
 chaunged in youre shape/ by the renuynge of youre wittes/ that 
 ye maye fele what thynge that good / that acceptable / and per- 
 faicte will of god is. For I saye (thorowe the grace that vnto 
 me geven is) to every man amonge you/ that no man esteme oft 
 hym silfe more then it becommeth hym to esteme : But that he 
 discretely iudge oft" hym silfe accordynge as god hath dealte to 
 every man tlie measur of faith.
 
 tjuto ti)t Momanuji. €f). yii). 
 
 As we liavc many nienibeis in one body : and all members 
 have not one office : So we beynge many are one body in Christ : 
 and every man (amonge oure selves) one anothers members. 
 Seynge that we have divers gyftes accordynge to the grace that 
 is geven vnto vs / yf eny man have the gyft oft' prophesy / lett 
 hym have it that itt be agreynge vnto the t'ayth. Let hym that 
 hath an office/ wayte on his office. Let hym that teacheth take 
 hede to his doctryne. Let hym that exhorteth geve attendaunce 
 to his exhortacion. Yl" eny man geve/ lett hym do it with sin- 
 glenes. Let hym that rueleth/ do it with diligence. Yfeny man 
 shewe mercy lett hym do itt with cherfulnes. 
 
 Lett love be without dissimulacion. Hate that which is evyll/ 
 and cleave vnto that which is good. Be kynde one to another/ 
 with brotherly love. In gevynge honoure goo one before ano- 
 ther. Let not that busynes which ye have in honde be tedious to 
 you. Be fervent in the sprete. Applye youre selves to the 
 tyme. Reioyce in hope. Be pacient in tribulacion / continue 
 in prayer. Distribute vnto the necesitte off the saynctes. Blesse 
 them which persecute you, blesse but course nott. Be mery 
 with them that are mery. wepe with them that wepe. Be off 
 lyke affeccion one towardes another. Be nott hye mynded / but 
 make youre selves equall to them off the lower sorte. Be not 
 wyse in youre awne opinions. Recompence to no man evyll for 
 evyll. Provyde afore honde thynges honest in the sight of all 
 men. yf itt be posible/ yet on youre parte have peace with all 
 men. 
 
 Derly beloved avenge nott youre selves butt geve roume vnto 
 the wrath of god. For it is written : vengeaunce is myne / and 
 I will rewarde saith the lorde. 
 
 Terfore yf thyn enemy honger fede hym : yf he thurst/ geve 
 hym drynke. For in so doynge thou shalt heape coles off fyre 
 on hys heed : Be nott overcome off" evyll : Butt overcome evyll 
 with goodnes, 
 
 Cl^c rii]. €i)aptcv. 
 
 T ET every soule submitt hym sylfe vnto the auctoritte off 
 -*^ the hyer powers. There is no power but of God, The 
 powers that be / are ordeyned off God. Whosoever therfore 
 resysteth power / resisteth the ordinaunce off God. They that 
 resist/ shall receave to them silfe damnacion. For ruelars are 
 nott to be feared for good workes but for evyll. Wilt thou be 
 with out feare of the power ? Do wele then : and so shalt thou
 
 dTo. cyrriij. Cije lEpt^tlc of ^a\x\ 
 
 be praysed off the same. For he is the minister of god / for thy 
 welth. Butt and yff thou do evyll/ then feare. for he beareth 
 not a swearde for nought, for he is the minister off god / to take 
 vengeaunce on them that do evyll. Wherfore ye must nedes 
 obey / nott for feare off vengeaunce only : but also be cause of 
 conscience. Even for this cause paye ye tribute. For they 
 are goddes ministers / servynge for the same purpose. 
 
 Geve to every man therfore his duetie : Tribute to whom tri- 
 bute belongeth : Custom to whom custom is due : feare to whom 
 feare belongeth : honoure to whom honoure pertayneth. Owe 
 no thinge to eny man : but to love one another. For he that 
 loveth another / fulfilleth the lawe. For these commaunde- 
 mentes : Thou shalt not committ advoutry : Thou shalt nott 
 kill : Thou shalt nott steale : Thou shalt not beare falce witnes : 
 Thou shalt nott desyre : and so forth yf there be eny other 
 commaundement / are all comprehended in this sayinge : Love 
 thyne neghbour as thy silfe. Love hurteth nott his neghbour : 
 therfore is love the fulfiUynge off the lawe. 
 
 This also we knowe / I mean the season / howe that it is tyme 
 that we shulde nowe awake oute off slepe. For nowe is oure 
 helth nerer tlien when we beleved. The nyght is passed and the 
 daye is come nye. Lett vs therfore cast awaye the dedes off 
 darcknes/ and lett vs put on the armour off light, lett vs walke 
 honestly as it were in the daye light : nott in eatynge and 
 drynkynge : nether in chamburynge and wantannes: nether in 
 strvfe and envyinge : but put ye on the lordc Jesus Christ. 
 And make not provision for the flesshe / to fulfill the lustes 
 oft' hit. 
 
 Cijc rib. Cijaptfr. 
 
 TTI YM that is weake in the faith/ receave vnto you/ nott in 
 -^ disputyiige ai^d troublynge hys conscience. One beleveth 
 that he maye eate all thynge. Another whych ys weake eateth 
 earbes. let nott hym thatt eateth / despyse hym thatt eateth 
 nott. And lett nott hym whych eateth nott iudge hym thatt 
 eateth. For God hath receaved hym. What arte thou that 
 iudgest another mannes servaunt ? Whether he stonde orfaule/ 
 thatt pertayneth vnto hys master. Yee / he shall stonde. For 
 God is able to make hym stonde. 
 
 Thys man putteth difference bitwene daye and daye : another 
 man counteth all dayes alyke. Se thatt no man waver in hys 
 awne mynde. He tliat observeth one daye more then another/
 
 bnto ti)e MomawuiS. Cf). v6. 
 
 doth ytt for the lordes pleasure. And he that observeth not one 
 daye more then another/ doeth it to plase the lorde also. He 
 that eatethdoth it to plase the lorde/ for he geveth god thankes. 
 and he that eateth not/ eateth not to please the lorde with all/ 
 and geveth god thankes. For none of vs liveth his awne ser- 
 vaunt. and also none of vs dyeth his awne servaunt, Yf we 
 live/ we live to be at the lordes will, yf we dye/ we dye at the 
 lordes will. Whether we live therfore or dye/ we are the lordes. 
 For Christ therfore dyed and rose agayne/ and revived/ that he 
 shulde be lorde both of deed and quicke. 
 
 But why doest thou then iudge thy brother? other why doest 
 thou despyse thy brother ? We shall all be brought before the 
 iudgement seate of Christ. For it is written : As truely as 1 live 
 sayth the lorde/ all knees shall bowe to me/ and all tonges shall 
 geve knowledge to god. Soo shall every one off vs geve a 
 comptes off hym silfe to God. lett vs nott therfore/ iudge one 
 another eny more. 
 
 Butt iudge this rather/ thatt no man putt a stomblinge blocke/ 
 or an occasion to faule in his brothers waye. For I knowe/ and 
 surly beleve in the lorde Jesus/ that there is nothynge commen 
 off hit silfe : but vnto hym that iudgeth it to be commen/ to 
 hym it is commen. Yf thy brother be greved with thy meate/ 
 now walkest thou not charitablye. Destroye not hym with thy 
 meate/ for whom Christ dyed. Suffer ye not that youre treasure 
 be evyll spoken of. For the kyngdom off god is not meate and 
 drynke/ but rightewesnes/ peace and ioye/ in the holy goost. 
 For whosoever in these thynges serveth Christ/ pleaseth well 
 god : and is commended of men. 
 
 Let vs folowe tho thinges which make for peace : and thynges 
 wherwith one maye edyfye another. Destroye not the worke off 
 God for a lytell meates sake. All thynges are pure : butt it is 
 evyll for that man / which eateth with hurte off" his concience. 
 Hit is good nether to eate flesshe/ nether to drynke wyne/ nether 
 eny thynge/ wherby thy brother stombleth/ other falleth/ or is 
 made weake. Hast thou fayth ? have it with thy silfe before 
 god. Happy is he that condempneth not hym silfe in that 
 thynge which he aloweth. For he that maketli conscience/ ys 
 dampned if he eate : Because he doth it not off fayth. For 
 whatsoever is not of fayth/ that same is synne. 
 
 Cf)c r&- Cijaptcr. 
 
 'Y\/^E which are stronge ought to beare the fraylnes of them 
 which are weake/ and not to stonde in oure awne con-
 
 dFo. (yynii]. €l)t (gptsitlc of ^aul 
 
 saytes. Let every man please his neghbour vnto his weltli and 
 edifyinge. For Christ pleased not hym silfe : but as it is writ- 
 ten : The rebukes oft" them which rebuked tlie/ fell on me. 
 Whatsoever thynges are written afore tyme/ are written for oure 
 learnvnge thatt we thorowe pacience and comforte off" the scrip- 
 ture shulde have hope. 
 
 God which is lorde of pacience and consolacion/ geve vnto 
 every one of you/ that ye be lyke mynded wontowardes another 
 after the insample of Jesu Christ/ that ye all agreynge to gedder / 
 raaye with one mouth eprayse god the father of oure lorde Jesus. 
 Wherfore receave ye one another as Christ receaved vs/ to the 
 prayse of god. 
 
 And I saye that Jesus Christ was a minister of the circumcision 
 for the trueth of god/ to conferme the promyses made vnto the 
 fathers. And let the gentyls prayse God for hys mercy. As itt 
 is written : For this cause I will prayse the amonge the gentyls/ 
 and singe in thy name. And agayne he sayth : ye gentyls 
 reioyse with hys people. Agayne/ prayse the lorde all ye gen- 
 tyls/ and laude hym all nacions. And in another place Esaias 
 sayth : there shalbe the rote oft'Jesse/ and he that shall ryse to 
 raygne over the gentyls : in him shall the gentyls trust. The 
 god of hope fill you with all ioye and peace in belevynge/ that 
 ye maye be ryche in hope thorowe the power of the holy goost. 
 
 I my silfe am full certified of you my brethren that ye youre 
 selves are full of goodnes/ and filled with all knowledge/ and are 
 able to coiinsell won another. Neverthelesse brethren I have 
 somwhat boldly written vnto you/ as won that putteth you in 
 remembraunce/ ffbr the grace which is geven me off" God for 
 this purpose that I shulde be the minister off Jesu Christ amonge 
 the gentyls/ and shulde minister the gladde tydynges oft' God / 
 that the gentyls myght be an acceptable ofterynge/ sanctyfyed 
 by the holy goost. I have therfore wherofF I maye reioyse in 
 Christ Jesu/ in tho thynges whych pertayne to God. For I dare 
 not speake oft' eny oft' tho thynges which Christ hath nott wrought 
 by me (to make the gentyls obedient) with worde and dede/ in 
 myghty sygnes and wonders /by the power of the sprete off" God/ 
 so that from Jerusalem and the costes rounde aboute/ vnto Illi- 
 ricum/ I have filled all countres with the gladde tydynges of 
 Christ. 
 
 So have I enforsed my silfe to preache the gospell / not where 
 Christ was named/ lest I shuld have bilt on another mannes 
 foundacion : butt as it is written : To whom he was not spoken 
 of/ they shall se : and they that herde nott/ shall vnderstonde. 
 For this cause I have bene ofte let to come vnto you : but now
 
 bnto ti)c JHomapng. CJ). ybj. 
 
 scynt^e I have no moare to do in these countres/ and also have 
 l)ene desyrous many yeares to come vnto you/ when I shall take 
 my iorney mto spayne/ I will come to you. I trust to se you in 
 my iorney/ and to be brought on my waye thither warde by you 
 after that I have somwhat enioyed you. 
 
 Nowe goo I to Jerusalem/ and minister vnto the saynctes. 
 For it hath pleased them off Macedonia and Achaia/ to make a 
 certayne distribucion apon the poore sanctes which are at Jeru- 
 salem. Hitt hath pleased them verely/ and their detters are 
 they. For yff the gentyls be made parte takers off their spirit- 
 nail thynges/ their dutye ys to menister vnto them in carnall 
 thynges. When I have performed thys/ and have shewed them 
 this frute/ I wyll come backe agayne by you into spayne. And 
 I am sure when I come/ thatt I shall come with aboundaunce off 
 the blessynge off the gospell off Christ. 
 
 I be seche you brethren for oure lorde Jesu Christes sake/ 
 and for the love of the sprete/ that ye helpe me in my busynes/ 
 with youre prayers to god for me/ that I maye be delyvered from 
 them which beleve not in Jewry, and that this my service/ 
 which I have to Jerusalem/ maye be accepted to the sanctes/ 
 that I maye come vnto you with ioye/ by the will off God/ and 
 maye with you be refresshed. The God off peace be with all 
 you Amen. 
 
 Wi)e Ybj. €i)aptfr. 
 
 T COMMENDE vnto you Phebe oure suster (which is a minister 
 of the congregacion of Chencrea) that ye receave her in the 
 lorde as it becommeth saycntes/ and that ye assist her/ in what- 
 soever busines she neadeth of youre ayde. For she hath suckered 
 many/ and myne awne silfe also. Grete Prisca and Aquila my 
 helpers in Christ Jesu : which have for my lyfe layde doune 
 their awne neckes. vnto whom not I only geve thankes : but 
 also all the congregacions of the gentils. Lyke wyse grete all 
 the company that is in their housse. Salute my welbeloved 
 Epenetos / which is the fyrst frute amonge them of Achaia. 
 Grete Mary which bestowed moche labour on vs. Salute An- 
 dronicus/ and Junia my cosyns / which were presoners with me 
 also/ which are wele taken amonge the apostles/ and were in 
 Christ before me. Grete Amplias my beloved in the lorde. 
 Salute Vrban oure helper in Christ/ and Stachys my beloved. 
 Salute Apellas approved in Christ. Salute them which are of 
 Aristobolus houssholde. Salute Herodion my kynsman. Grete
 
 iFo, cyn'^. Cije iEpistlc of ^aitl to t\)t i^omanu^. 
 
 them of the hoiisholde of Narcissus which are in tlie lorde. 
 Salute Triphena and Triphosa/ which wemen labour in the lorde. 
 Salute the beloved Persis/ which laboured moch in the lorde. 
 Salute Rufus chosen in the lorde/ and his mother and myne. 
 Grete Asincritus/ Phlegon / Hermas/ Patrobas/ Mercurius/ and 
 the brethren which are with them. Salute Philologusand Julia/ 
 Nereus and his sister/ and Olimpha/ and all the saynctes which 
 are with them. Salute won another amonge youre selves with 
 an holy kysse. The congregacions of Christ salute you. 
 
 I beseche you brethren marke them which cause division/ and 
 geve occasions of evill contrary to the doctryne which ye have 
 learned : and avoyde them. For they that are suche serve nott 
 the lorde Jesus Christ : but their one bellyes. And by swete 
 preachynges and flattery nge wordes deceave the hertes of the 
 innocentes : for youre obedience ys spoken off amonge all men. 
 I am glad no dout off" you. But yet I wolde have you wyse 
 vnto that which is good. And to be innocent as concernynge 
 evyll. The God otF peace shall treade Satan vnder youre fete 
 in shorte tyme. The grace otF oure lorde Jesus Christ be with 
 you. 
 
 Thimotheus my worke felow/ and Lucius/ and Jason/ and 
 Sopater/ my kynsmen salute you. I Tercius salute you/ which 
 wrote thys epistle in the lorde. Gains myn hoste and the hoste 
 off" all the congregacions/ saluteth you. Erastus saluteth you/ 
 the chamberlayne oft the cite. And Quartusa brother/ saluteth 
 you. The grace off oure lorde Jesu Christ be wyth you all 
 Amen. 
 
 To hym thatt is oft' power to stablysshe you accordynge to my 
 gospell/ wher with I preache Jesus Christ/ in openynge off 
 
 the mistery which was kept closse sence the worlde began / 
 
 and nowe is openned at thys tyme and declared in the 
 
 scriptures of prophesy/ by the commaundement of 
 
 the everlastynge god/ to stere vppe obedience to the 
 
 faythe publisshed amonge all nacions To the same 
 
 god/ whych alone is wise/ be prayse thorowe 
 
 Jesus Christ for ever Amen. 
 
 Co tf)e iS^omapniS. 
 
 Sent from Chorinthum by Phebe / she 
 
 thatt was the minister vnto 
 
 the congregacion at 
 
 Chenchrea.
 
 to tfte Cottint1()8ans£(. 
 
 €i)t fyrsit CI)aptn% 
 
 ^SIIC by vocacion the Apostle of Jesus Christ 
 thorowe the will of god / and brother Sostenes 
 Vnto the eongregacion of God which is at Cor- 
 inthum. To them that are sanctifyed in Jesus 
 christ/ sanctes by callynge / with all them thatt 
 call on the name of oure lorde Jesus Christ in 
 every place / both of theirs and of oures. 
 
 Grace be with you and peace from God oure father / and from 
 tlie lorde Jesus Christ. 
 
 I thanke my god all wayes on youre behalfe for the faveour 
 of god which is geven you by Jesus Christ / that in all thinges 
 ye are made ryche by him / in all speache and in all knowledge 
 (even as the testimony of Jesus Christ was confermed in you) so 
 that ye arebehynde in no gyft/and wayte for the aperynge ofFoure 
 lorde Jesus Christ which shall strengthe you vnto the ende / that 
 ye maye be blamlesse in the daye off oure lorde Jesus Christ. 
 God is faythfuU/ by whom ye are called vnto the fellishyppe off 
 his sonne Jesus Christe oure lorde. 
 
 I beseche you brethren in the name of oure lorde Jesus Christ/ 
 that ye all speake one thynge/ and that there be no dissencion 
 amonge you : but be ye perfecte in one mynde / and one mean- 
 ynge. hit is shewed vnto me (my brethren) off" you by them that 
 are of the housse of Cloe / that there is stryfe amonge you / I 
 speake of that which every one of you sayth : 1 holde of Paul /
 
 dTo. (mM- ^¥ f»^'^t iEpi^tle of ^aul 
 
 Another saytli : I liolde of Apollo : Another sayth : I holde off 
 Cephas, and another sayth 1 holde of Christ. Ys Christ divi- 
 ded ? was Paul crucified for you ? other were ye baptised in 
 the name of Paul ? I thanke god that I cristened none of you / 
 but Crispus and Gains / lest eny shulde saye that I in myn 
 awne name had baptised. I baptised also the honsse of Ste- 
 phana. Forthermore knovve I not whether I baptised eny man 
 or noo. 
 
 For Christ sent me not to baptise / but to preache the gos- 
 pell / not with wisdom of wordes / lest the crosse of Christ 
 shulde have bene made of none effecte. For the preachynge off 
 the crosse is to them that perisshe folisshnes : but vnto vs which 
 are saved / it is the power off God. For it is written : I will 
 destroye the wisdome of the vvyse and will cast awaye the vnder- 
 stondynge of the prudent. Where is the wyse man ? where is the 
 scrybe? where is the searcher of this worlde ? hath not god 
 made the wisdom of this worlde folisshnes ? 
 
 For when the worlde thorow wisdom knew not god / in the 
 wisdom of god : it pleased god throw folisshnes off preachynge 
 to save them that beleve. For the iewes requyre a signe / and 
 the grekes seke after wisdom, but we preach Christ crucified / 
 vnto the iewes an occasion of fallynge and vnto the grekes 
 folisshnes. but vnto them which are called both of Jewes and 
 grekes we preache Christ the power of god / and the wisdom of 
 god. For Godly folysshnes is wyser then men : And godly 
 weaknes is stronger then are men. 
 
 Brethren loke on youre calhnge howe that not many wyse 
 men after the flesshe / not many myghty / not many of hye degre 
 are called. But God hath chosen the folysshe thynges off the 
 worlde/ to confounde the wyse. and hatii chosyn the weake- 
 thynges of the Vr^orlde/ to confounde thynges which are myghty. 
 And vile thynges off the worlde / and thynges which are despysed/ 
 hath god chosen yee and thynges of no reputacion/ forto brynge 
 to nought thynges off reputacion / that noo fiesshe shulde reioyce 
 in his presence, and vnto him pertayne ye / in Christ Jesu / 
 which off god is made vnto vs wisdom/ and also rightewesnes / 
 and sanctifiynge / and redempcion. that acofdynge as it is writ- 
 ten : he which reioyceth / shulde reiovce in the lorde. 
 
 Cijt ij. Cijaptfr. 
 
 A ND I brethren when I cam to you / cam not in gloriousnes 
 "^^ of wordes or of wisdom/ shewynge vnto you the testimony 
 of God. Nether shewed I my silfe tijat I knewe eny thynge
 
 to tijf Covnnti)u«in£l. €ff. ii). 
 
 uinonge you save Jesus Christ/ even the same that was cru- 
 cified. And I was amonge you in weaknes / and in feare/ and 
 in moche tremblynge. And my wordes/ and my preachinge 
 were not with entysynge wordes of mannes wysdom : but in 
 shewynge of the sprete and of power / that youre fayth shukle 
 nott stonde in tlie wisdom off men/ but in the power of god. 
 
 We speake that which is wisdom amonge them that are per- 
 faicte : not tlie wisdom of this worlde nether off the ruelars off 
 tliis worlde (which goeth to nought) but we speake the wisdom 
 off god/ which is in secrete and lieth liid / which god ordeyned 
 before the worlde vnto oure glory : which wisdom none of the 
 ruelars of the worlde knewe. For had they knowen it / tliey 
 wolde not have crucified the lorde of glory : but as it is written 
 The eye hath not sene / and the eare hath not hearde / nether 
 liave entred into the herte of man / the thynges which god hath 
 prepared for them that love hym. 
 
 But God hath opened them vnto vs by hys sprete. For the 
 sprete searcheth all thynges/ yee the bottom of goddes secretes. 
 For what man knoweth the thynges of a man : save the sprete 
 off a man whiclie is with in hym? Even so the thynges off god 
 knoweth no man/ but the sprete of god. and we have nott re- 
 ceaved the sprete off the worlde: but the sprete which commetli 
 of god / for to knowe the thynges that are geven to vs of god / 
 which thynges also we speake / not in the connynge wordes off 
 mannes wisdom / but with the connynge wordes off the holy 
 goost / makynge spretuall comparesons of spretuall thynges. For 
 the naturall man perceaveth not the thynges off the sprete off 
 god : For they are but folysshnes vnto hym. nether can lie 
 preceave them be cause he is spretually examyned : butt he 
 that is sprituall discusseth all thynges : yet he hym silfe is 
 iudged off no man. For who knoweth the mynde of the lorde / 
 other who shall informe hym ^ but we vnderstonde the mynde 
 off Christ. 
 
 '€l)t ii). Cijapttr. 
 
 \ ND I coulde not speake vnto you brethren as vnto spirituall : 
 -^ butt as vnto carnall / even as it were vnto babes in Christ. 
 I gave you mylke to drynke and not meate. For ye then were 
 not stronge / noo nether yet are stronge. For ye are yet carnall. 
 As longe verely as there is amonge you envyinge / stryfe / and 
 dissencion : are ye not carnall / and walke after the manner of 
 men ? As longe as one sayth : I holde of Paul / and another /
 
 jTo. cvvvbtj. ^Ijf fyv^t iEpi^tlt of ^m\ 
 
 I am of apollo. are ye not caruall ? What is Paul ? what thinge 
 is apollo? but ministers by whom ye beleeved even as the lorde 
 gave every man grace. I have planted : Apollo watred : but 
 god gave the increase. So then f nether is he that planteth eny 
 thynge / nether he that watreth : but god which gave the iu- 
 creace. 
 
 He that planteth / and he that watreth / are nether better then 
 the other. Every man yet shall receave his revvarde acordynge 
 to his labour. We are goddis labourers : ye are goddis hus- 
 bandrye/ ye are goddis byldynge. Acordynge to the grace of 
 god geven vnto me/ as a wyse bilder have I layde the foundacion/ 
 another hath bylt theron : but let every man take hede howe he 
 bildeth apon. For other foundacion can no man laye/ then 
 that which is layde / which is Jesus Christ. Yfi' eny man bilde 
 on this foundacion/ golde/ silver/ precious stones/ tyrnber/ liaye/ 
 or stuble : every mannes worke shall apere. for the daye shall 
 declare it/ and it shalbe shewed in fyre/ and the fyre shall trye 
 every mannes worke what it is. Yf eny mannes worke that he 
 hath bylt apon byde/ he shall receave a rewarde. Yf eny 
 mannes worke burne/ he shall sufFre losse : butt he shalbe safe 
 hym sylfe. neverthelesse yet as itt were thorow fyre. 
 
 Are ye nott ware that ye are the temple of god / and howe 
 that the sprete of god dwelleth in you ? Yf eny man defyle the 
 temple of god/ hym shall god destroye. For the temple oft' 
 God is holy/ which temple are ye. Lett no man deceave hym 
 silfe/ yf eny man seme wyse amonge you/ let him be a fole in 
 thys worlde/ that he maye be wyse. For the wisdom of this 
 worlde is folyssnes with God. For it is written : He compaseth 
 the wyse in their craftynes. And agayne/ God knoweth the 
 thoughtes of the wyse that they be vayne. Therfore let no man 
 reioyce in men. For all thynges are youres/ whether it be Paul/ 
 other Apollo/ other Cephas : wether it be the worlde/ other lyfe/ 
 other deeth / whether they be present thynges or thynges to come : 
 all are youres/ and ye are Christes/ and Christ is goddis. 
 
 C!)f ib. Cijaptcr. 
 
 T ET men this wyse esteme vs / even as the ministers of Christ / 
 ■'^ and disposers of the secretes of god. furthermore it is 
 required of the disposers that they be tbunde faithfull. ^Vith 
 me is it but a very small thinge/ that I shulde be iudged of you/ 
 other of mans daye. No I iudge not myn awne silfe. I know 
 nought by my silfe : yet am I not therby iustified. hit is the
 
 to t\)i Corrmtljuan^. CIj. b. 
 
 lorde that iudg-eth me. Therfore iudge no thyiige before the 
 tyme/ vntill the lorde comer which will lighten thynges that are 
 hid in darcknes : and open the counsels of the hertes. and then 
 shall every man have prayse oft' God. 
 
 These thinges brethren I have described in myn awne person/' 
 and Apollos ; for youre sakes/ that ye myght learne by vs thatt 
 no man counte off hym silfe beyonde that which is above written : 
 that one swell nott agaynst another for eny mans cause. For 
 who preferreth the? What hast thou/ that thou hast not 
 receaved ? yf thou have receaved it : why reioysest thou as 
 though thou haddest not receaved it ? Nowe ye are full : nowe 
 ye are made rych. ye raygne as kynges with out vs: and I wold 
 to god ye did raygne / that we myght raygne with you. 
 
 My thynketh that god hath shewed vs which are apostles/ for 
 the hynmost oft" all/ as it were men apoynted to deeth/ for we 
 are a gasyngstocke vnto the worlde/ and to the angels/ and to 
 men/ we are foles for Christes sake/ and ye are wyse thorow 
 Christ: we are weake/ and ye are stronge. ye are honorable 
 and we are despised. Even vnto this daye we honger and 
 thyrst/ and are naked/ and are boffetted with fistes/ and have 
 no certayne dwellynge place/ and labour workynge with oure 
 owne hondes. We are reviled/ and yet we blesse. we are per- 
 secuted/ and suffer it. We are evyll spoken off"/ and we praye. 
 we are made as it were the filthynes oft" the worlde/ the of 
 scowrynge of all thinges/ even vnto thys tyme. 
 
 I write not these thynges to shame you : but as my beloved 
 sonnes I warne you. For though ye have ten thousande 
 instructours in Christ : yet have ye nott many fathers. In 
 Christ Jesu/ I have begotten you thorowe the gospell. Wher- 
 fore I desyre you to counterfayte me. For this cause have I 
 sent vnto you Timotheus/ which is my deare sonne / and faithfuU 
 in the lorde/ which shall put you in remembraunce off my wayes 
 which I have in Christ/ even as I teacli every where in all con- 
 gregacions. Some swell as though I wolde come no more at 
 you : but I will come to you shortely/ yf god will/ and will 
 knowe/ not the wordes oft" them whiche swell/ but the power. 
 For the kyngdom oft" God is not in wordes/ but in power. 
 What will ye ? Shall I come vnto you with a rodde/ or els in 
 love / and in the sprete of mekenes ? 
 
 CJjt 6. Cijaptcr. 
 
 npHERE goeth a commen saynge that there is fornicacion 
 amonge you/ and soche fornicacion as is not once named 
 
 T
 
 dTo. (yyyhii). UTijt dTnv^t lEpi^tlc of ^aiiX 
 
 amonge the gentyls : that won sliulde have his fathers wyfe. 
 and ye swell and have not rather sorowed / that he which hath 
 done this dede myght be put from amonge you. For I verely 
 as absent in body/ even so present in sprete/ have determined 
 all redy (as though I were present) of hym that hath done this 
 dede/ in the name of oure lorde Jesu Christ/ when ye are gad- 
 dered togedder/ and my sprete/ with the power oif the lord 
 Jesus Christ/ to deliver hym vnto Satan/ for the destruccion of 
 the flesshe that the sprete maye be saved in the daye off the 
 lorde Jesus. 
 
 Youre reioysynge is not good. Knowe ye not that a lytell 
 leven sowereth the whole lompe of dowe ? pourge therfore the 
 olde leven / that ye maye be newe dowe as ye are swete breed. 
 For Christ oure ester lambe is offered vppe for vs. Therfore let 
 vs kepe holydaye/ not with olde leven/ nether with the leven of 
 maliciousnes and wickednes but with the swete breed of purenes 
 and trueth. 
 
 I wrote vnto you in a pistle that ye shulde not company with 
 fornicatours. And I meante nott atall of the fornicatoursof this 
 world/ other off the coveteous/ or of extorsioners/ other of the 
 ydolaters : for then muste ye nedes have gone out of the worlde : 
 but now I have written vnto you that ye company not togedder. 
 Yf eny that is called a brother/ be a fornicator/ or coveteous/ 
 or a worshipper of ymages/ other a raylar/ other a dronkard/ or 
 an extorcionar: with hym that is soche se that ye eate not. For 
 what have I to do to iudge them which are with out? Do ye 
 not iudge them that are with in ? Them that are with out/ god 
 shall iudge. Put awaye from amonge you that evyll parsone. 
 
 Wi)t Xtj. Ci^apUr. 
 
 H 
 
 OWE dare one of you havynge busines with another/ goo 
 to lawe vnder the wicked ? and not rather vnder the 
 sanctes ? Do ye not know that the saynctes shall iudge the 
 worlde ? Yf the worlde slialbe iudged by you : are ye nott goode 
 ynought to iudge small tryfles. Knowe ye not howe that we 
 shall iudge the angels ? Howe moche more maye we iudge 
 thynges that pertayne to the lyfe ? yf ye have iudgementes off 
 wordely matters/ take them which are despised in the congre- 
 gacion/ and make them iudges. This I saye to youre shame 
 Ys there vtterly nowyse man amonge you ? whatnot one att all? 
 that can iudge bitwene brother and brother ? but one brother 
 goeth to lawe with another : and that vnder the vnbelevers? 
 Nowe therfore is there vtterly a faute amonge you / be cause ye
 
 to t\)e €ovvint\)mn<s. €]^. btj. 
 
 goo to lawe one with another Why rather sutFer ye notwronge? 
 why rather sufFre ye not youre selves to be robbed ? Naye ye 
 youre selves do wronger and robbe : and that the brethren. Do 
 ye remember howe that the vnrigliteous shall not inheret the 
 kyngdom of god ? Be not deceaved. For nether fornicators/ 
 nether worshyppers off ymages/ nether whormongers/ nether 
 weaklinges/ nether abusars of them selves with the mankynde/ 
 nether theves/ nether the coveteous/ nether dronkardes/ nether 
 cursed speakers/ nether pillers/ shall inheret the kyngdom off 
 god. And soche ware ye verely : but ye are wesshed : ye are 
 sanctified : ye are iustified by the name otf the lorde Jesus : And 
 by the sprete of oure God. 
 
 All thynges are lawfuU vnto me : but all thynges are not 
 profitable. I maye do all thynges : but I will be brought vnder 
 nomans power, meates are ordeyned for the belly / and the belly 
 for meates : but God shall destroye bothe hym and them. Lett 
 nott the body be applied vnto fornicacion / butt vnto the lorde/ 
 and the lorde vnto the body. God hath raysed vppe the lorde / 
 and shall rayse vs vppe by his power. O ther remember ye 
 nott/ that youre bodyes are the members of Christe ? Shall I 
 nowe take the members ofF Christ/ and make them the members 
 of an harlott ? God forbid. Do ye nott vnderstonde thatt he 
 whych coupleth hym silfe with an harlott/ is be come one body. 
 For two (sayth he) shalbe one flesshe: butt he that is ioyned 
 vnto the lorde is one sprete. 
 
 Fie fornicacion. All synnes that a man dothe/ are with out 
 the body. Butt he that is a fornicator/ synneth agaynst his 
 awne body. Knowe ye not howe thatt youre boddyes are the 
 temple off the holy goost/ which is in you/ whom ye have of 
 God/ and howe that ye are not youre awne? For ye are dearly 
 bought, Therfore glorifye ye god in youre bodyes and in youre 
 spretes/ for they are goddis. 
 
 Wi}t hi). Cj^apter. 
 
 A S concernynge the thynges wher of ye wrote vnto me : Hitt 
 isgood for a man / nott to touche a wo man. Neverthelesse 
 to avode fornicacion/ lett every man have his wyfe : and lett 
 every woman have her husbande. Let the man geve vnto the 
 wyfe due benevolence. Lykwyse also the wyfe vnto the man. 
 The wyfe hath nott power over her awne body : butt the hus- 
 bande : And lykewyse the man hath not power over his awne 
 body: but the wyfe. Withdrawe not youre selves one from 
 
 T 2
 
 dTo. (ynn- ^\^ dTwrsit (gpigtlt of i3aul 
 
 anotlier excepte itt be with consent for a tyme / forto geve youre 
 selves to fastynge and prayer/ and afterwarde come agayne to 
 the same thynge/ lest Satan tempt you for youre incontinency. 
 
 This I saye of faveour/ not of commaundement. For I wolde 
 that all men were as I my silfe am : but every man hath his 
 proper gifte off god/ won after this manner/ a xiother after that. 
 I save vnto the vnmaried men/ and widdowes : it is good for 
 them yf they abyde even as I do : but and yf they cannot 
 abstayne / let them mary. For it is better to Mary then to bourne. 
 
 Vnto the maried commaunde not 1/ but the lorde: that the 
 wyfe separate nott her silfe from the man. yf she separate her 
 silfe/ let her remayne vnmaried/ or be reconciled vnto her hus- 
 bande agayne. And lett not the husbande put awaye his wyfe 
 from hym. 
 
 To the remnaunt speake I / and nott the lorde : yfF eny brother 
 have a wyfe that beleveth nott/ yf she be content to dwell with 
 hym/ lett hym not putt her awaye. And the woman which hath 
 to her husbande an infidell/ yff he consent to dwell with her/ 
 lett her nott putt hym away. For the vnbelevynge husbande 
 is sanctifyed by the wyfe : and the vnbelevynge wyfe ys sancti- 
 fved by the husbande. Or els were youre chyldren vnclene : but 
 nowe are they pure. Butt and ytf the vnbelevynge departe/lett 
 liym departe. A brother or a sister vs not in subieccion to soche. 
 God hatii called vs in peace. For howe knowest thou o woman/ 
 whether thou shalt save thy husbande or not ? O ther howe 
 knowest thou o man/ whether thou shalt save the wyfe or not ' 
 but even as god hath distributed to every man. 
 
 As the lorde hath called every person so let him walke : and 
 so orden I in all congregacions. yf eny man be called beynge 
 circumcised/ let hym adde nothynge therto. yf eny man be called 
 vncircumcised : let hym not be circumcised. Circumcision is 
 nothynge. vncircumcision is nothynge : but the keppyng of the 
 coinmaundmentes of god is altogedder. Let every man abide 
 in the same state werin he was called. Arte thou called a ser- 
 vaunt ? care not for hit. Neverthelesse if thou mayst be fre/ 
 vse it rather. For he that is called in tlie lorde beynge a ser- 
 vaunt/ is the lordes freman. Lykwyse he that is called beynge 
 fre/ is Christes servaunt. Ye are dearly bought/ be not mennes 
 servauntes. Brethren lett evere man wherin he is called/ therin' 
 abyde with god. 
 
 As concernynge virgins/ I have noo commaundment of the 
 lorde : yet geve I counsell as won that hath obtayned off the 
 lorde to be faithful!. I suppose that it is good for the present
 
 to tije Covriiittjuang. Ci). biij. 
 
 hecessite : for it is good for a man so to be. Arte thou bounde 
 vnto a wyfe ? seke nott to be lowsed. Arte thou lowsed from a 
 wife ? seke not awyfe. but and yf thou take a wyfe / thou hast 
 not sinned. Lykwyse if a virgin mary/ she hath not sinned: 
 neverthelesse soche shall have trouble in their flesshe : but I 
 faver you. 
 
 This saye I brethren / the tyme is shorte. Hitt remayneth 
 that they which have wyves/ be as though they had none : and 
 they that wepe/ be as though they wept not : and they that re- 
 ioyce / be as though they reioysed nott : and they that bye r be as 
 though they possessed not : And they that vse this worlde/ be as 
 though theyvsed it not: Forthe fassionof thisworldegoethawaye. 
 
 I wolde have you with out care / the syngle man careth for the 
 thynges of the lorde/ howe he maye please the lorde : but he that 
 hath maried/ careth for the thynges off the worlde/ howe he 
 maye please his wyfe. There is difference bitwene a virgen and 
 a wyfe. The single woman careth for the thynges of the lorde / 
 that she maye be pure both in body and also in sprete : but she 
 that is maried/ careth for thynges off the worlde/ howe she maye 
 please her husband. This speake I for youre proffit / not to 
 tangle you in a snare : but for that which is honest and comly 
 vnto you And that ye maye quyetly cleave vnto the lorde 
 with out separacion. 
 
 Yf eny man thynke that it is vncomly for his virgen if she 
 passe the tyme off mariage/ and iff so nede requyre / let him do 
 what he listeth/ he synneth not: let them be coupled in mariage. 
 Neverthelesse/ he that purposeth surely in his herte/ havynge 
 none nede : but hath power over his awne will : and hath so 
 decreed in his herte that he will kepe his virgen / doth wele. So 
 then he that ioyneth his virgen in mariage doth wele. And he 
 that ioyneth not his virgen in mariage doth better. The wyfe is 
 bounde to the lawe as longe as her husband liveth. Yf her hus- 
 bande slepe/ she is at her liberte to mary with whom she woll 
 only in the lorde. but she is happiar yf she so abyde/ in my 
 iudgement. And I thynke verely that I have the sprete off God. 
 
 Wi)t bit). Ci)aptn-. 
 
 T 
 
 O speake off thynges dedicate vnto ydols/ we are sure that 
 we all have knowledge. Knowledge maketh a man swell: 
 but love edifieth. yf eny man thynke that he knoweth eny 
 thynge/ he knoweth nothynge yett as he ought to knowe. but 
 yff eny man love god/ the same is knowen of hym. 
 
 To speake of meate dedicat vnto ydols/ we are sure that there
 
 iFo. cyl. Ci)c dTDV^t ((fpistlc of 33aul 
 
 is none ydoll in the worlde : and that ther is none other god but 
 one. And though there be that are called goddes/ whether in 
 heven other in erth (as there be goddes many and lordes many) 
 but vnto vs is there one god/ which is the father/ off whom are 
 all thynges/ and we in hym : and one lorde Jesus Christ/ by 
 whom are all thynges/ and we by hym. 
 
 But every man hath not knowledge, for some suppost that 
 their is an ydoll/ vntill this houre/ and eate as off a thynge 
 offered vnto the ydole/ and so their consciences beynge yet 
 weake are defyled. Meate maketh vs not accepted to god : 
 nether yff we eate are we the better : Nether yf we eate not are 
 we the worsse. 
 
 But take hede that youre libertie cause nott the weake to 
 faule. For yf some man se the which hast knowledge sitt at 
 mate in the ydoles temple shall not the conscience off hym which 
 is weake be boldened to eate those thynges which are offered 
 vnto the ydole ? And so thorow thy knowledge shall the weake 
 brother perisshe for whom christ dyed. When we synne so 
 agaynst the brethren and wounde their weake consciences/ we 
 synne agaynst Christ. Wherfore yf meate hurt my brother/ I 
 will eate no flesslie whill the worlde stondeth/ be cause I will not 
 hurte my brother. 
 
 Cj^c iy. Ci^aptcr. 
 
 AMI not an Apostle ? Am I nott fre ? have I not sene Jesus 
 "^ Christ oure lorde ? Are not ye my worke in the lorde. Yf 
 I be nott an Apostle vnto other/ yet am I vnto you. For the 
 scale off myne Apostleshippe are ye in the lorde. Myne answer 
 to them that axe me / is this : Have we not power to eate and 
 to di-ynke ? other have we nott power to leade about a sister to 
 wyfe as well as other Apostles/ and as the brethren off the lorde/ 
 and Cephas ? O ther only I and Barnabas have not power this 
 to do ? who goeth a warfare eny tyme att his awne cost ? who 
 planteth a vynearde and eateth nott of the frute ? or who fedeth 
 a flocke and eateth nott off the mylke. 
 
 Saye I these thinges after the manner of men? or sayth nott 
 the lawe the same also ? For itt ys written in the lawe of Moses : 
 Thou shall not mosell the mouth of the oxe that treadeth out the 
 corne. doth god take thought for oxen ? other sayth he it nott 
 all togedder for oure sakes? For oure sakes no doute this is 
 Avritten : that he which eareth shulde eare in hope : and that he 
 which throssheth in hope / shulde be part taker of his hope. Yf we 
 sowe vnto you spirituall thynges : is it a greate thynge yf we reepe
 
 to tfft CoiTuUljDaiijl. €f). y, 
 
 youre carnall thynges ? yf otlier be part takers of this power 
 over you ? wherfore are not we rather. 
 
 Neverthelesse we have not vsecl this power : but sufFre all 
 thinges lest we shulde hynder the gospell of Christ. Do ye not 
 vnderstonde howe that they which minister in the temple : have 
 ' their fyndynge of the temple ? And they which wayte att the 
 aulter are parttakers with the aultre ? Even so also dyd the lorde 
 ordayne / thatt they whych preache the gospell/ shulde live off 
 the gospell : But I have vsed none of these thynges. 
 
 Nether wrote I these thynges that it shulde be soo done "vnto 
 me. Hit were better for me to deye / then that eny man shulde 
 take this reioysynge from me. In that I preache the gospell I 
 have nothinge to reioyce of. For necessite is putt vnto me. wo 
 is it vnto me yf I preache not the gospell. yf 1 do it with a good 
 will / I have my rewarde. yf I do it agaynst my will / an office 
 is committed vnto me. what is my rewarde then? Verely that 
 when I preach the gospell / I make the gospell of Christ fre / that 
 I misvse not myne auctorite in the gospell. 
 
 For though I be fre from all men / yet have I made my silfe 
 servaunt vnto all men / that I myght wyn the mooe. And vnto 
 the iewes / I be cam as a iewe / to wyn tlae iewes. To them that 
 were vnder the lawe / was I made as though I had bene und' the 
 lawe / to wyn them that were vnder the lawe. To them that were 
 with out lawe/ becam I as though I had bene with out lawe 
 (when I was not with out lawe as perteyninge to god/ but 
 vnder a lawe as concernynge Christ) to wyn them thatt were 
 with out lawe. To the weake be cam I as weake / to wyn the 
 weake. In all thynge I fassioned my silfe to all men / to save 
 att the lest waye some. And this I do for the gospels sake / 
 that I myght have my parte ther of. 
 
 Perceave ye not howe that they which runne in a course/ 
 runne all / yet butt one receaveth the rewarde. So runne that 
 ye maye obtayne. Every man that proveth mastres abstainetli 
 from all thynges. and they do itt to obtayne a corruptible croune : 
 but we to obtayne an everlastynge croune. I therfore soo runne / 
 nott as at an vncertayne thynge. So fyght I / not as won that 
 beateth the aier: but I tame my body and brynge hym into 
 subieccion / lest after that I have preached to other / I my silfe 
 shulde be a castawaye. 
 
 Wtft y. Cf)apter. 
 
 "ORETHREN I wolde not thatt ye shulde be ignorauut ofF 
 this/ howe thatt oure fathers were all vnder a cloude/ and
 
 dTo. cvlj. Cije dTprSt (£pt^tU of ^aul 
 
 all passed thorowe the see/ and were all baptised vnder Moses 
 in the cloude/ and in the see. and did all eate of one spirituall 
 meate/ and did all drynke off one maner of spirituall drynke. 
 And they dronke off that spretuall rocke that folowed themr 
 which rocke was Christ, but in many of them had god no delite. 
 For they were overthrovven in the wildernes. 
 
 These are ensamples to vs that we shulde not lust after evyll 
 thynges / as they lusted. Nether be ye worshippers of Images 
 as were some off them accordynge as ytt is written : The people 
 sate doune to eate and drynke / and rose vppe agayne to playe. 
 Nether let vs commit fornicacion as some of them committed 
 fornicacion / and were destroyed in one daye xxiij. thousande. 
 Nether let vs tempte Christ/ as some off them tempted and were 
 destroyed of serpentes. Nether raurmure ye as some of them 
 murmured / and were destroyed off the destroyer. 
 
 All these thynges happened vn to them for ensambles/ and were 
 written to put vs in remembraunce/ whom the endes off the worlde 
 are come apon. Wherfore lett hym thatt thynketh he stondelh / 
 take hede lest he fall. There hath none other temptacion taken 
 you / but soche as foloweth the nature of man. God is faythfuU/ 
 which shall not suffer you to be tempted above youre strengths : 
 but shall in the myddes off the temptacion make awaye to 
 escape out. Wherfore my deare beloved/ fle from worshippynge 
 of ydols. 
 
 I speake as vnto them which have discrecion/ Judge ye what 
 I saye. Ys not the cuppe of blessinge which we blysse/ par- 
 takynge of the bloude of Christ ? ys not the breed which we 
 breake / partetakynge of the body of Christ ? be cause that we 
 (though we be many) yet are one breed / and one body in as 
 moch as we all are partetakers off one breed. Beholde Israhell 
 which walketh carnally. Are not they which eate of the sacry- 
 fyse / partetakers off the aultre ? 
 
 What saye I then ? that the ymage is eny thinge ? or that it 
 whicli is offered to ymages is eny thynge ? Naye / but I saye / 
 that those thenges which the gentyls offer/ they offer to devyls/ 
 and not to god. And I wolde not that ye shulde have fellishippe 
 with the devyls. Ye cannot drynke of the cuppe off the lorde / 
 and of the cuppe off the devyls. Ye cannot be parte takers off 
 the lordes table / and off the table off devyls. Other shall we 
 provoke the lorde ? other are we stronger then he ? All thynges 
 are laufull vnto me / but all thynges are not expedient. All 
 thynges are lawfull / but all thynges edifye not. Lett nonian 
 seke his awne prophet : but lett every man seke his neghbours 
 welthe.
 
 to tlje CovnntI)i)an£{. CI), v}. 
 
 What soever is solde in the market / that eate / and axe no 
 questions for conscience sake. For the erth is the lordis/and 
 all that therein is. Yf eny off them which beleve not bid you to 
 at'east/ and yff ye be disposed to goo/ whatsoever is seet before 
 you eate/ axynge no question for conscience sake: but and 
 yfF eny man saye vnto you : this is dedicate vnto ydols / eate 
 not off it for his sake that shewed it / and for hurtynge off 
 conscience : the erth is the lordes and all that there in is. Con- 
 science I saye/ not thyne: but the conscience of that other. 
 Why shulde my liberte be iudged of another mannes conscience? 
 For yf I take my parte with thankes : why am I evell spoken off 
 for that thynge wher fore I geve thankes. 
 
 Whether therfore ye eate or drynke / or whatsoever ye do/ 
 do all to the prayse off God. Se that ye geve occasion off 
 evell / nether to the iewes / nor yet to the gentyls / nether to the 
 congregacion of god : even as I please all men in all thynges 
 not sekynge myne awne proffet/ but the proffet of many/ that they 
 myght be saved. Folowe me as I do Christ. 
 
 Ci)c yj. C]^aptcv. 
 
 T COMMENDE you brethren that ye remember me in all 
 thynges/ and kepe the ordinaunces which I gave you. I wolde 
 ye knewe that Christ is the heed of every man. and the womans 
 heed is the man / and Christes heed is God. Every man prayinge 
 or prophesyinge havynge eny tliynge on his heed/ shameth his 
 heed. Every woman that prayeth or prophesieth bare hedded r 
 dishonesteth her heede. For it is even allwon / and the very 
 same thynge even as though she were shaven Yf the woman be 
 not covered / lett her also beshaven. Yf it be shame for a woman 
 to be shaven or shorne/ let her cover her heed. 
 
 A man ought not to cover his heed / for as moclie as he is the 
 ymage and glory of god. The woman is the glory of the man. 
 For the man is not of the woman/ but the woman of the man. 
 Nether was the man created for the womans sake : but the 
 woman for the mannes sake. For this cause ought the woman 
 to have power in her heed / for the angels sakes. Neverthe- 
 lesse / nether is the man with oute the woman / nether the 
 woman with out tlie man in the lorde. For as the woman is of 
 the man / even soo is the man by the woman : but all is of 
 god. 
 
 Judge in youre selves whether it be comly that a woman 
 praye vnto god bare hedded. Or els doth not nature teach you/ 
 that it is a shame for a man / if he have longe heere : and a
 
 dTo. alt). €^i)t dTurst (eptsitic of i3aul 
 
 prayse to a woman if she have longe heere ? For her heere is 
 geven her to cover her with all, yf there be eny man amonge 
 you that lusteth to stryve / let hira knowe that we have no soche 
 customes/ nether the congregacions of God. 
 
 This I warne you of/ and commende not that ye come togedder 
 after a worsse manner / and nott after a better. Fyrst of all 
 when ye come togedder in the congregacion / I heare that there 
 is dissencion amonge you : And I partly beleve it. For there 
 must be sectes amonge you / that they which amonge you are 
 perfaict myght be knowen. When we come togedder in won 
 place / aman cannot eate the lordes supper. For every man 
 begynneth a fore to eate his awne supper, and one is hongrye/ 
 and another is dronken. Have ye nott houses to eate and to 
 drynkein? Or els despyse ye the congregacion off God ? and 
 shame them that have nott ? what shall I saye vnto you ? shall 
 I prayse you ? in this prayse I you not. 
 
 That which I gave vnto you I receaved off the lorde. For 
 the lorde Jesus the same nyght in the which he was betrayed/ 
 toke breed : and thanked and brake / and sayde : Take ye / and 
 eate ye this is my body which is broken for you. This do ye in the 
 remembraunce of me. After the same manner he toke the cuppe 
 when sopper was done sayinge : This cuppe is the newe testa- 
 ment in my bloud / this do as oft as ye drinke it / in the remem- 
 braunce off me. For as often as ye shall eate this breed / and 
 drynke thys cuppe / ye shall shewe the lordes deeth / till he come. 
 Wherfore whosoever shall eate off this bred/ or drynke off the 
 cuppe vnworthely / shalbe giltie off the body and blout off the 
 lorde. Let a man therfore examen hym silfe / and so let hym 
 eate off the breed and drynke off the cuppe. For he that eateth 
 or drynketh vnworthely / eateth and drynketh his awne damna- 
 cion / be cause he maketh no differenceof the lordis body. 
 
 For this cause many are weake and sicke amonge you / and 
 many slepe. Yff we had truly iudged oure selves / we shulde 
 not have bene iudged. When we iudged of the lorde we are 
 chastenned / be cause we shulde not be damned with the worlde. 
 Wherfore my brethren / when ye come togedder to eate / tary 
 one for another, yff eny man honger let hym eate at home/ 
 that ye come not togedder vnto condemnacion. Wother thynges 
 will I set in order when I come. , 
 
 Cj^c V". CI;aptcr, 
 
 TN spretuall thynges brethren 1 wolde not have you ignoraunt. 
 ye knowe that ye were gentyls / and went youre wayes vnto
 
 to ti)c Comntl^wansi. €1). yij. 
 
 dom ydoles / even as ye were ledde. Wherfore I declare vnto 
 you that no man speakynge in the sprete of god ditffieth Jesus. 
 Also no man can sayethat Jesus isthe lorde: but bythe holygoost. 
 There are diversittes of gyftes verely/ yet but one sprete. And 
 there are differences of administracions / and yet but one lorde. 
 And there are divers manners off operacions / and yet but one 
 God / which worketh all thynges that are wrought in all crea- 
 tures. The gyftes off the sprete are geven to every man to proffit 
 the congregacion. To won is geven the vtteraunce off wisdom: 
 to another is geven te vtteraunce off knowledge by the same 
 sprete : to another is geven fayth / by the same sprete. To ano- 
 ther the gyftes of healynge/ by the same sprete. To another 
 power to do miracles : To another prophesy/ Toanotheriudgement 
 ofspretes/ To another divers tonges : To another theinterpretacion 
 offtonges: and these all worketh even the silfe same sprete/ 
 devidynge to every man severall gyftes even as he woU. 
 
 For as the body is one / and hath many membres/ and all the 
 membres of one body though they be many / yet are but one 
 body : even soo is Christ. For in one sprete are we all baptised 
 to make one body/ whether we be iewes or gentyls : whether we 
 be bonde or fre. and have all dronke of one sprete. For the body 
 is not one member/ but many. Yf the fote saye : I am not the 
 honde / therfore I am not of the body : is he therfore not of the 
 body ? and if the eare saye I am not the eye : therfore I am not 
 of the body : is he therfore not of the body ? yf all the body 
 were an eye : where were the eare ? if all were hearinge : where 
 were the smellynge? 
 
 But nowe hath god disposed the members / every one of them 
 in the body / at his awne pleasure Yf they were all won member: 
 where wer the body ? nowe are there many members / yet but 
 one body, and the eye cannot saye vnto the honde : I have no 
 nede of the : nor the heed also to the fete : I have no nede of 
 you. Ye rather a greate dele those membres off the body which 
 seme to be most feble/ are most necessary. And apon those 
 members of the body which we thynke lest honest / put we most 
 honestie on. And our vngoodly parties have most beauty on. 
 for oure honest members nede it not : but God hath so disposed 
 the body / and hath geven most honoure to that parte which 
 laked / lest there shulde be eny stryfe in the body : butt that the 
 members shulde indifferently care one for another. And iff one 
 member suffer all suffer with hym : yff one member be had in 
 honoure / all members be glad also. 
 
 Ye are the body off Christ / and members won off another.
 
 iFo. cvliij. €\)t dTpr^t (JEpi^Ue of ^aul 
 
 And God hath also ordeyned in the congregacion / fyrst the 
 Apostelsr secondaiely prophetes / thyrdly teachers/ then them 
 that do miracles/ after that the gyftes off healynge / helpers/ 
 governers/ diversite ofi'tonges. 
 
 Are all apostles ? are all prophetes? Are all teachers? are 
 all doars off miracles ? have all the gyftes off healynge ? Do all 
 speake with tonges ? do all interprete ? Covet after the best 
 gyftes. And yet shewe I vnto you a moare excellent waye. 
 
 Ci)e yii). Ctjaptcr. 
 
 T^ HOUGH I speake with the tonges of men and angels/ and 
 yet had no love/ 1 were even as soundynge brasse : and as a 
 tynklynge Cynball. and though I coulde prophesy/ and vnder- 
 stode all secretes/ and all knowledge : yee/ if I had all fayth so 
 that I coulde move mountayns oute of there places/ and yet had 
 no love/ I were nothynge. And though I bestowed all my 
 gooddes to fede the poore/ and though I gave my body even 
 that I burned/ and yet have no love/ it profeteth me nothynge. 
 
 Love suffreth longe/ and is corteous. love envieth nott. Love 
 doth nott frawardly/ swelleth not/ dealeth not dishonestly/ 
 seketh nott her awne/ is not provoked to anger/ thynketh not 
 evyll reioyseth not in iniquitie : but reioyseth in the trueth/ 
 suffreth all thynge/ beleveth all thynges hopeth all thynges/ 
 endureth in all thynges. Though that prophesyinge fayle/ other 
 tonges shall cease/ or knowledge vanysshe awaye: yet love 
 falleth never awaye. 
 
 For oure knowledge is vnparfet/ and oure prophesyinge is 
 vnperfet : but when thatt which is parfet is come : then that 
 which is vnparfet shall be done awaye. When I was a chylde / 
 I spake as a chylde/ I vnderstode as a childe/ I ymmagened as 
 a chylde : but as sone as I was a man I put awaye all childessh- 
 nes. Nowe we se in a glasse even in a darke speakynge : but 
 then shall we se face to face. Nowe I knowe vnparfectly : but 
 then shall I knowe even as I am knowen. Nowe abideth fayth/ 
 hope/ and love/ even these thre : but the chefe of these is love. 
 
 Cljf niij- Ci;aptcr. 
 
 T ABOUR for love/ and covet spretuall giftes : and most 
 "^ chefly forto prophesy. For he that speaketh with tonges 
 speaketh not vnto men/ but vnto god. No man heareth him : 
 For in the sprete he speaketh misteris. But he that prophesieth
 
 to tl)t CoiTtnti)uan£i. CJ). yiiij. 
 
 speaketh vnto men/ for their edifyinge and comforte. He that 
 speaketh with tonges/ proffiteth liim silte : he that prophesyeth 
 edifieth the congregacion. I wolde that ye all spake with 
 tonges : but rather that ye prophesied. For greater is he that 
 prophesieth/ then he that speaketh with tonges/ except he 
 expound hit also/ that the congregacion maye have edifyinge. 
 Nowe brethren if I come vnto you speakinge with tonges : what 
 shall I proffit you? excepte I speake vnto you/ other by reve- 
 lacion/ or knowledge/ or prophesyinge/ or doctrine. 
 
 More" over when thynges with out lyfe geve sounde: whether 
 itt be a pype / or an harpe : except they make a distinccion in 
 the soundes : howe shall it be knowen what is pyped or harped ? 
 And also if the trompe geve an vncertayne voyce/ who shall 
 prepare hym silfe to fyght ? Even so lykwyse when ye speake 
 with tonges/ excepte ye speake wordes that have significacion/ 
 howe shall ytt be vnderstonde what is spoken ? For ye shall 
 but speake in the ayer. 
 
 Many kyndes offvoyces are in theworlde/ and none off them 
 ar with out significacion. Yf I knowe not what the voyce 
 meaneth/ I shalbe vnto hym that speaketh an alient : and he 
 thatt speaketh shalbe an alient vnto me. Even so ye (for as 
 nioche as ye couvet spretuall giftes) seke that ye maye have 
 plenty vnto the edifyinge oft" the congregacion. 
 
 Wherfore lett him that speaketh with tonges/ praye that he. 
 maye interpret also. YfF 1 praye with tonges/ my sprete pray- 
 eth : butt my mynde ys with out frute. What is it then ? I 
 will praye with my sprete/ and will praye with my mynde also. 
 I will singe with my sprete/ and will singe with my mynde also. 
 
 For els when thou blessest with the sprete/ howe shall he that 
 occupieth the roume off" the vnlearned saye a men att thy gev- 
 ynge oft" thankes ? seynge he vnderstondeth nott what thou say- 
 est. Tliou verely gevest thankes wele : butt the other ys nott 
 edyfied. 1 thanke my god/ I speake with tonges moare then ye 
 all. yett had I lever in the congregacion to speake five wordes 
 with my mynde to the informacion of other/ rather then ten 
 thousande wordes with the tonge. 
 
 Brethren be not children in witte : as concernynge malicious- 
 nes be children : but in witt be perfet. In the lawe it is written / 
 with other tonges/ and with other lippes wyll I speake vnto ihys 
 people/ and yett for all thatt will they nott heare me sayth the 
 lorde. Wherfore tonges are for a signe / not to them that beleve : 
 butt to them that beleve nott. contrary wyse prophesyinge 
 serveth not for them that beleve nott: butt for them which beleve.
 
 dTo. cylih. Z\)t jF^v^t dB^iStlt of ^mX 
 
 Yf therfore when all the congregacion is come to gedder/ and 
 all speake with tonges/ there come in they thatt are vnlearned/ 
 or they whych beleve nott : will they not saye that ye are out off 
 youre wittes? Butt and yfFall prophesy/ and there come in one 
 that beleveth nott/ or one vnleartied / he ys reproved off ail men / 
 and ys iudged of every man : and so are the secretes ofFhys hert 
 openned : and then falleth he doune on hys face/ and worshippeth 
 god/ and sayth that god is with you in dede. 
 
 Howe is it then brethren ? when ye come togedder every man 
 hath his songe/ hath his doctryne/ hath his tonge / hath hys re- 
 velacion/ hathe his interpretacion : Lett all thynges be vnto 
 edyfyinge. YfF eny man speake with tonges/ lett ytt be two 
 atonce : or at the most thre atonce : and that by course, and 
 lett another interprete it : Butt yf there be no interpreter / lett 
 hym kepe silence in the congregacion / and let hym speake to 
 liym silfe/ and to god. 
 
 Lett the prophetes speake two atonce/ or thre atonce/ and let 
 other iudge. Yf eny revelacion be made to another that sitteth 
 by/ lett the fyrst holde his peace. For ye maye all prophesy one 
 by one/ thatt all maye learne/ and all maye have comforte. For 
 the spretes off the prophetes are in the power off the prophetes. 
 For god is nott causer of stryfe : but of peace/ as he is in all 
 other congregacions of sanctes. 
 
 Lett youre wyves kepe silence in the congregacions. For it 
 is not permitted vnto them to speake : butt lett them be vnder 
 obedience/ as sayth the lawe : yf they will learne eny thing/ let 
 them axe their husbandes att home. For it is a shame for 
 wemen to speake in tlie congregacion. Spronge the worde off 
 God from you ? other cam ytt vnto you only ? Yf eny man 
 thynke him sylfe a prophet other spirituall : lett hym vnder- 
 stonde / what thynges I write vnto you. For they are the com- 
 maundmentes of the lorde. Butt and yf eny man be ignorant/ 
 lett hym be ignorant. Wherefore brethren covet to prophesy/ 
 and forbyd nott to speake with tonges. Lett all thynges be done 
 honestly and in order. 
 
 Cl^e v6. CTjapttr. 
 
 B' 
 
 [RETHREN as pertaynynge to the gospell which I preached 
 unto you/ which ye have also accepted/ and in the which 
 ye continue: by the which also ye are saved/ I do you to witt 
 after what maner I preached vnto you/ yf ye kepe it/ except ye 
 have beleved in vayne.
 
 to tljc CorrintijyniDEi. Cf> yb. 
 
 For fyrst of all I gave vnto you that wliich I receaved : howe 
 that Christ deyed for oure synnes/ agreynge to the scriptures: 
 and thatt he was buried / and thatt he arose agayne the thyrd daye 
 aecordynge to the scriptures : and thatt he was sene of Cephas / 
 tlien of the twelve/ after thatt he was sene off moo than five hon- 
 dred brethren atonce : off the which many remayne vnto thys 
 daye/ and many are fallen a slepe. After that apered he to 
 James / then to all the Apostles. 
 
 And last off all he was sene off me/ as off'one thatt was borne 
 out off due tyme. For I am the lest off all the Apostles/ which 
 am nott worthy to be called an apostle/ be cause I persecuted 
 the congregacion of God : but by the faveour of God I am that 
 I am. And his faveour whych is in me was not in wayne : butt 
 I labored moare aboundauntly then they all/ not 1/ butt the 
 faveour of God which is with me. Whether ytt were I or they / 
 so have we preached / and so have ye beleved. 
 
 Yf Christ be preached howe that he rose from deeth : howe 
 saye some that are amonge you/ that there ys no resurreccion 
 from deeth? Yff there be no rysynge agayne from deeth : then 
 is Christ nott rysen. Yff Christ be nott rysen/ then ys oure 
 preachynge vayne/ and youre fayth is also in vayne : Yee/ and 
 we are founde falce witnesses of God. For we have testified 
 agaynste god howe that he raysed vppe Christ/ whom he raysyd 
 nott uppe/ yf it be so that the deed ryse nott vppe agayne. 
 For yf the deed ryse nott agayne/ then is Christ not rysen 
 agayne. Yf it be so thatt Christ rose not/ then is youre fayth in 
 vayne. and yet are ye in youre synnes. Also they whiche are 
 fallen a slepe in Christ/ are perisshed. Yf in thys lyfe only we 
 beleve on Christ/ then are we off all men the miserablest. 
 
 Nowe is Christ rysen from deeth/ and is be come the fyrst 
 frutes off them that slept. For by a man cam deeth / and by a 
 man cam resurreccion from deeth. For as by Adam all deye : 
 even so by Christ/ shall all be made alive/ and every man in his 
 awne order : The fyrst is Christ/ then they that are Christis att 
 his commynge. Then commeth the ende/ when he hath delivered 
 vppe the icyngdome to God the father/ when he hath puttdoune 
 all rule/ auctorite and power. For he must ruele till he have 
 putt all his enemys vnd' his fete. 
 
 The last enemy that shalbe destroyed is deeth For he hath 
 put all thynges vnder his fete, butt when he sayth/ all thynges 
 are putt vnder hym/ it is manifest that he is excepted/ which did 
 putt all thynges vnder him. When all thynges are subdued vnto 
 hym : then sliall the sonne also hym silfe be subiecte vnto hym
 
 dFo. fvlb. Cl)c dTyi-^t 3£pt^tlc of i9aul 
 
 thatt put all thynges vnder liyni/ that God maye be all in all 
 thynges. 
 
 Other els what do they which are baptised over the deed/ 
 if the deed ryse not at all? why are they baptised over the deed? 
 And why stonde we in ieoperdy every houre ? by oure reioysynge 
 which I have in Christ Jesu oure lorde/ I deye dayly. That I 
 liave fought with beastes att Ephesus after the maner of men t 
 what avauntageth it me/ yf the deed ryse not agayne ? Lett vs 
 eate and drynke/ to morowe we shall deye. Be not deceaved : 
 malicious speakynges corrupte good manners. Awake truely 
 out ofi'slepe/ and synne nott: For some have not the knowledge 
 off God. I speake this vnto youre rebuke. 
 
 But some man will saye : howe shall the deed aryse ? with 
 what body shall they come? Thou fole/ thatt which thou 
 sowest/ is nott quickened except it deye. And what sowest 
 thowe ? Thowe sowest not that body that shalbe : but bare 
 corne (I meane other off wheet/ or of some other) and God geveth 
 it a body att his pleasure/ to every seed a severall body. 
 
 All flesshe is not one manner of flesshe : but there is one maner 
 flesshe off men/ another maner flesshe of beastes/ another maner 
 flesshe of fysshes/ and another of byrdes. There are celestiall 
 bodyes/ and there are bodyes terrestriall : Butt the glory of the 
 celestiall is one/ and the glory of the terrestriall is another. 
 There is one maner glory of the sonne / and another glory of the 
 mone/ and another glory of the starres. For one starre dif- 
 ferth from another in glory. So is the resurreccion of the 
 deed. Hit is sowen in corrupcion / and ryseth in incorrupcion. 
 Hitt is sowen in dishonoure/ and ryseth in honoure. It is 
 sowen in weaknes/ and ryseth in power. Hit is sowne a natu- 
 rall body/ and ryseth a spretuall body. 
 
 There is a naturall bodye and there is a spretuall body, as it 
 is written : The fyrst man Adam was made a livynge soule : and 
 the last Adam was made a quickenynge sprete : but that is nott 
 fyrst which is sprituall : but that which is naturall/ and then 
 that which is spretuall. The fyrst man is of the erth/ erthy: 
 The seconde man is from heven/ hevenly. As is the erthy 
 soche are they that are erthy : And as is the hevenly/ soche are 
 they that are hevenly. And as we have borne the ymage off the 
 erthy/ so shall we beare the ymage of the hevenly. 
 
 This saye I brethren/ that flesshe and bloud cannot inheret 
 the kyngdom of god. Nether corrupcion inhereteth vncorrup- 
 cion. Beholde I shewe a mistery vnto you : we shall not all 
 slepe : butt we shall all be chaunged/ and that in a moment/
 
 to t\}t Conintf)i)an£i. €1). vbj. 
 
 and in the twincklynge of an eye/ at the sounde of the last 
 trompe. For the trompe shall blowe/ and tlie deed shall ryse 
 incorruptible : And we shalbe chaunged. For this corruptible 
 must putt on incorruptibilite : and this mortall must put on 
 immortalite. 
 
 When this corruptible hath put on incorruptibilite : and this 
 mortall hath putt on irnmortalite : then shalbe brought to passe 
 the sayinge that is written : Deeth is consumed into victory. 
 Deeth where is thy stynge ? Hell where Ib thy victory ? The 
 stynge of deeth is synne. 
 
 The streyngthe oft' synne ys the lawe : butt thankes be vnto 
 God/ whych hath geven vs victory/ thorowe oure lorde Jesus 
 Christ. Therfore my deare brethren/ be ye stedfast and vn- 
 movable/ alwayes ryclie in the workes of the lorde/ for as modi 
 as ye knowe howe that youre labour is not in vayne in the lorde. 
 
 €))t rb). Cijaptcr. 
 
 i^F the gadderynge for the saynctes/ as I haveordeyned in the 
 ^-^ congregacions off" Galacia / even so do ye. In some saboth 
 daye let every one off" you put a syde at home/ and laye vppe 
 whatsoever he thynketh mete/ thatt there be no gadderynges 
 when I come. When I am come/ whosoever ye shall alowe by 
 youre letters/ them will I sende to brynge youre liberalite vnto 
 Jerusalem. And yft yt be mete thatt I goo/ they shall goo with 
 me. I will come vnto you after I have gone over Macedonia. 
 For I wyll goo thorow out Macedonia. With you paraventure 
 I wyll abyde a whyle : or els wynter / thatt ye maye brynge me 
 on my waye whither soever I goo. 
 
 1 will nott se you nowe in my passage : butt I trust to abyde 
 a whyle with you/ yff" god shall suffre me. I wyll tary att 
 Ephesus vntill witsontyde. For a greate dore and a frutfuU is 
 openned vnto me : and there are many adversaris. Yff Timo- 
 theus come/ se thatt he be with out feare with you. For he 
 worketh the worke of the lorde as I doo. Lett no man despyse 
 him : butconvaye hym forthe in peace/ that he maye come vnto 
 me. for I loke for hym with the brethren. 
 
 To speake of brother Apollo : I greatly desyred hym to come 
 vnto you with the brethren/ but his mynde was nott at all to 
 come at this tyme. He woll come when he shall have a conve- 
 nient tyme. Watche ye/ stonde fast in the fayth/ quyte you 
 lyke men/ and be stronge. Lett all youre busynes be done in 
 love.
 
 dFo . c^lbj . €i)t dforsit ©pintle to tije Coinnrtjwaufi . 
 
 Brethren (ye knowe the liousse of Stephana howe that they 
 are the fyrst frutes of Achaia/ and that they have apoynted them 
 selves to minister vnto the saynctes) I beseche you that ye be 
 obedient vnto soche / and to all that helpe and labour. I am 
 gladde of the commynge of Stephana/ and Fortunatus/ and 
 Achaiclms : for that which was lackinge on youre parte they have 
 supplied. They have comforted my sprete and youres. Loke 
 therfore that ye knowe them that are soche. 
 
 The congregacions of Asia salute you. Aquila and Priscilla 
 salute you moche in the lorde/ and so doeth the congregacion 
 that is in their housse. All the brethren grete you. Grete ye 
 one another with an holy kysse. The salutacion of me Paul 
 with myne awne hande : Yf eny man love not the lorde Jesus 
 Christ/ the same be anathema maranatha. The favoure of the 
 lorde Jesus Christ be with you all. My love be with you all in 
 Christ Jesu/ Amen. 
 
 The pistle vnto the Corrinthyans sent 
 
 from Philippos/ By Stephana/ 
 
 and Fortunatus/ and Acai- 
 
 chus/ and Timo- 
 
 theus.
 
 ^ttoxfot 3^(0tlc Off ilaul tt^t ^po^tlt 
 to tbt Coinntt)8ans(. 
 
 €i)t fprgt Cftapt^r* 
 
 H2ll?L an Apostle off Jesus Christ by the will ofl" 
 God / and brothei- Timotheous. 
 Vnto the congregacion of god/ which is at Cor- 
 inthum r with all the saynctes which are in all 
 Achaia : Grace be with you and peace from God 
 oure father/ and from the lorde Jesus Christ. 
 Blessed be god the father of oure lorde Jesus Christ/ the 
 father of mercy/ and the god of all comforte/ which comforteth 
 vs in all oure tribulacion/ insomoche that we are able to comforte 
 them which are troubled/ in what soever tribulacion it be/ with 
 the same comforte wher with we oure selves are comforted of 
 god. For as the affliccions of Christ are plenteous in vs : even 
 so is oure consolacion plenteous by Christ. 
 
 Whether we be troubled for your consolacion / and helth / which 
 helth sheweth her power in that ye sofFre the same affliccions 
 which we also suflre : or whether we be comforted for youre con- 
 solacion and helth : yet oure hope is stedfast for you inasmoch 
 as we knowe howe that as ye have youre parte in affliccions/ so 
 shall ye be part takers of consolacion. 
 
 Brethren I wolde not have you ignoraunt of oure trouble / 
 which happened vnto vs in Asia. For we were greved out of 
 measure passynge strengthe/ so greatly that we despaered even 
 ofFlyfe. Also we receaved an answer of deeth in oure selves/ 
 and that was done be cause we shulde not put oure trust in oure 
 selves: but in god/ which rayseth the deed to lyfe egayne : 
 
 u2
 
 ffo. cvlbij. €1^t ^ccontit iEpisJtU of J^aul 
 
 Which dehvered vs from so grett a deeth/ and doth delivre/ on 
 whom we trust/ that yet here after he will delivre vs / by the 
 helpe of youre prayer for vs : That by the meanes of many occa- 
 sions/ thankes maye be geven of many on oure behalfe/ For the 
 grace geven vnto vs. 
 
 Oure reioysynge is this/ the testimony of oure conscience/ 
 that we with out doublenes/ but with godly purenes : not in 
 flesshly wysdom/ but by the grace of god/ have had oure con- 
 versacion in the worlde/ and most of all to you wardes. We 
 write no nother thynges vnto you / then that ye rede and also 
 knowe. Yee and I trust ye shall fynde vs vnto the ende even as 
 ye have founde vs partly/ for we are youre reioysynge/ even as 
 ye are oures in the daye of the lorde Jesus. 
 
 And in this confidence was I mynded the other tyme to have 
 come vnto you (that ye myght have had a double pleasure) and 
 to have passed by you into Macedonia/ and to have come 
 agayne out of Macedonia vnto you / and to have bene ledde 
 forth to Jewry warde of you. 
 
 When I thus wyse was mynded : Did I vse lightnes ? Or 
 thynke I carnally those thynges which I thynke ? that with me 
 shulde be ye ye/ and naye naye. God is faithfull : For oure 
 preachynge vnto you/ was not ye and naye. For goddis sonne 
 Jesus Christ which was preached amonge you by vs (that is to 
 saye by me and Silvanus and Thimotheus) was not ye and naye : 
 but in hym it was ye : For all the promises of God / in hym are 
 ye : and are in hym Amen / vnto the lawde of god thorow vs. 
 Hit is god which stabilissheth vs and you in Christ/ and hath 
 annoy nted vs/ which hath also sealed vs/ and hath geven the 
 ernest of the sprete into oure hertes. 
 
 CJ^e i). Cl;aptcv. 
 
 I 
 
 CALL god for a recorde vnto my soule/ that forto faver you 
 with all/ I cam not eny moare vnto Corinthum. Not that 
 we be lordes over youre fayth : but helpers of youre ioye. For 
 by faith ye stonde. but I determened this in my silfe/ that I 
 wolde nott come agayne to you in hevines. For yf I make you 
 sory : who is it that shulde make me glad / but the same which 
 is made sory by me? And I wrote this same pistle vnto you/ 
 lest yf I cam/ I shulde take hevines of them/ of whom I ought 
 to reioyce. Certaynly this confidence have I in you all/ that 
 my ioye is the ioye of you all. For in grett affliccion and 
 anguisshe of hert I wrote vnto you with many teares : not to
 
 to if)t Comnti;»aa£i. Ci). ii). 
 
 make you sory / butt that ye myght perceave the love which 1 
 have most specially vnto you. 
 
 Yf eny man hath caused sorowe/ the same hath not made me 
 sory: but partly/ lest I shuld greve you all. Hit is sufficient 
 vnto the same man that he was rebuked off many. So that nowe 
 contrary wyse ye ought to tbrgeve hym and comforte hym : lest 
 that same persone shulde be swalowed vpp with over moche 
 hevines. Wherfore I exhorte you/ that love maye have strengthe 
 over hym. For this cause verely did I write/ that I myght 
 knowe the profe off you/ whether ye shulde be obediente in all 
 thynges. To whom ye forgeve eny thynge/ I forgeve also. And 
 verely if I forgave eny thynge/ to whom I forgave it for youre 
 sakes forgave I it/ in the roume of Christ/ lest Satan shulde pre- 
 vent us. For his thoughtes are not vnknowen vnto vs. 
 
 When I was come to Troada for Christes gospels sake (and a 
 grett dore was openned vnto me of the lorde) I had no rest in 
 my sprete/ be cause I founds not Titus my brother : but toke my 
 leave of them and went my waye into Macedonia. Thankes be 
 vnto God which alwayes geveth vs the victory in Christ/ and 
 openeth the saver oft" his knowledge by vs in every place. For 
 we are vnto god the swete saver of Christ/ both amonge them 
 that are saved/ and also amonge them which perisshe : to the 
 one parte are we the saver of deeth vnto deeth : vnto the other 
 parte are we the saver of lyfe vnto lyfe. And who is mete vnto 
 these thynges ? For we are not as many are which choppe and 
 chaunge with the worde of god : but as they which speake off 
 purenes/ and as they which speake of God in the sight off God/ 
 so speake we in Christ. 
 
 €f)t ii). Cijaptfr. 
 
 W 
 
 E begyn to prayse oure selves agayne. Nede we as some 
 other of pistles of recommendacion vnto you? or letters of 
 recommendacion from you? ye are oure pistle written in oure 
 hertes / which is vnderstoude and reed of all men/ in that ye are 
 knowen howe that ye are the pistle of Christ/ ministred by vs 
 and written/ not with ynke: but with the sprete of the livynge 
 god/ not in tables of sto'ne/ butt in flesshy tables of the herte. 
 suche trust have we thorow Christ to god ward/ nor that we are 
 sufficient off" oure selves to thynke eny thynge as it were of oure 
 selves: but oure ablenes commeth of god/ which hathe made vs 
 able to minister the newe testament/ not off" the letter/ but off the 
 sprete: For the letter kilieth/ but the sprete geveth lyfe.
 
 dTo. cylbii). Ci)c ^fconTJf ©pintle of ^aitl 
 
 Yf the ministracion of deeth thorowe tlie letters figured in 
 stones was glorius/ so that the children of Israel coulde not 
 beholde the face off Moses for the glory of liis countenaunce 
 (which glory neverthelesse is done awaye) why shall not the 
 ministracion off the sprete be moche more glorious ? For if the 
 ministrynge of condempnacion be glorious : moche more shall 
 the administracion off rightewesnes excede in glory. For no 
 dout that which was glorified was not once glorified in respecte 
 off this excedynge glory. Then iff that which is destroyed was 
 glorious/ moche more shall that which remayneth be glorious. 
 
 Seynge then that we have soche trust we vse gret boldnes/ 
 and do not as Moses/ which put a vayle over his face that the 
 children of Israeli shuUde not se for what purpose that served 
 which is put awaye. But their mindes are blynded. For vntill 
 this daye remayneth the same coverynge vntaken awaye in the 
 olde testament when they rede hyt/ which in Christ is put awaye : 
 But even vnto this daye/ when Moses is redde the vayle hangeth 
 before their hartes. Neverthelesse when they tourne to the 
 lorde/ the vayle shalbe taken awaye. The lorde no dout is a 
 sprete. And where the sprete off the loMe is/ there is libertie. 
 And nowe the lordis glory apereth in vs all/ as in a glasse : and 
 we are chaunged vnto the same similitude/ from glory to glory/ 
 even off the lorde which is a sprete. 
 
 €lft Hi). Cljaptfr. 
 
 ^T^HEREFORE seynge that we have soche an oflSce/ even as 
 mercy is come on vs/ we fayncte not: but have cast from 
 vs the clokes of vnhonestie/ and walke not in craftines/ nether 
 corrupte we the worde of God : but walke in open trueth / and 
 reporte oure selves to every mannes conscience in the sight of 
 God. 
 
 Yff oure gospell be yet hid/ it is hid amonge them that are 
 lost/ in whom the god of this worlde hath blynded the myndes 
 off them which beleve nott/ lest shulde shyne vnto them the light 
 oft" the glorious gospell off Christ/ which is the ymage off God/ 
 for we preache nott oure selves/ but Christ Jesus the lorde/ 
 and preache oure selves youre servauntes for Jesus sake. For 
 it is god that commaunded the light to shyne out off darknes/ 
 which hath shyned in oure hertes/ for to geve the light of know- 
 ledge off the glorious god / in the face off Jesus Christ. 
 
 But we have this treasure in erthen vesseles that the excellent 
 power oft' it myglit apere to be off Gode/ ande nott off vs. We
 
 to ti)e Comnti;uan£i. €1). b. 
 
 are trowbeled on every syde/ yet are we nott with out shyft. 
 We are in povertie : but not vtterly without somwhat. We are 
 persecuted : but are not forsaken. We are cast doune: never- 
 thelesse we perisshe not And we allwayes beare in oure bodyes 
 the deyinge of the lorde Jesus/ that the lyfe of Jesu myght 
 apere in oure bodyes. 
 
 For we which live are always delyvered vnto deeth for Jesus 
 sake/ that the lyfe also of Jesu myght apere in oure mortall 
 flesshe. So then deeth worketh in vs/ and lyfe in you. Seynge 
 then that we have the same sprete of fayth/ acordynge as it is 
 written (I beleved and therfore have I spoken) we also beleve/ 
 and therfore speake. For we knowe that he which raysed vppe 
 the lorde Jesus/ shall rayse vppe vs also by the meanes of Jesus/ 
 and shall sect vs with you/ for all thynges do I for youre sakes/ 
 that the plenteous grace by thankes geven of many/ maye 
 redound to the prayse of God. 
 
 Wherfore we are not weried/ but though oure vttward man 
 perisshe/ yet the inwarde man is renewed daye by daye. For 
 oure excedynge t.ribulacion/ which is momentarry and light/ 
 prepareth an excedynge / and an eternall wayght off glory vnto 
 vs/ whill we loke not on the thynges which are sene/ but on the 
 thynges which are not sene For thynges which are sene are tem- 
 perall : and thynges whiche are not sene are eternall. 
 
 Ci)c 6. Cj^apter. 
 
 W' 
 
 E knowe suerly yft' oure erthy mancion wherin we now dwell 
 were destroyed/ that we have a bildinge ordeyned of god/ 
 an habitacion not made with hondes/ but eternall in heven. and 
 herefore sigh we/ desyringe to be clothed with oure mansion 
 which is from heven : yfi' yt hapen that we be founde clothed/ 
 and nott naked. For as longe as we are in this tabernacle/ we 
 sigh and are greved : for we wold not be vnclothed : butt wolde 
 be clothed apon/ thatt mortalite myght be swalowed vppe of lyfe. 
 He that hath ordeyned vs for this thynge ys god : which very 
 same hath geven vnto vs the ernest of the sprete. 
 
 We are alwaye of good chere/ and knowe wele thatt as longe 
 as we are att home in the body we are absent from God. For 
 we walke in fayth and se nott. Neverthelesse we are off goode 
 comforte/ and had lever to be absent from the body and to be 
 present with God. Wherfore we endevre oure selves/ whether 
 we be at home or from home/ to please God. For we must all 
 be brought before the iudgement seate off Christ that every man
 
 maye receave the workes oft' his body accordynge to that he hath 
 done/ whether it be good or badde. Seynge then that we knowe 
 howe the lorde is to be feared/ we fare fayre with men. For we 
 are knowen wele ynough vnto God, I trust also thatt we are 
 knowen in youre consciences. 
 
 We prayse not oure selves agayne vnto you/ but geve you an 
 occasion to reioyce off'vs/ thatt ye maye have somvvhat agaynst 
 them/ whych reioyce in the face/ and not in tlie hert. For yf 
 we be too fervent/ to God are we to fervent : yft' we kepe mea- 
 sure/ for oure cause kepe we measure. For the love of Christ 
 constrayneth vs/ be cause we thus iudge/ yf one be deed for all/ 
 thatt then are all deed/ and that he died for all/ be cause that 
 they which live/ slmlde not hence forth live vnto them selves : 
 butt vnto hym which died for them and rcse agayne. 
 
 Wherfore henceforth knowe we no man after the flesshe. In 
 somoche that though we have knowen Christ after the flesshe/ 
 nowe hence forthe knowe we hym so no more. Therfore yfFeny 
 man be in Christ/ he is a newe creature. Olde thynges are 
 passed awaye/ beholde all thinges are be come newe/ Neverthe- 
 lesse all thynges are of god/ whych hath reconciled vs vnto hym 
 sylfe by Jesus Christ/ and hath geven vnto vs the office to preache 
 the atonement. For god was in Christ/ and made agrement 
 bitwene the worlde and hym sylfe/ and imputed not their synnes 
 vnto them : and hath committed to vs the preachynge of the 
 atonment. 
 
 Nowe then are we messengers in the roume of Christ: even as 
 though God did beseche you thorowe vs : So praye we you in 
 Christes stede / that ye be atone with God : for he hath made 
 him to be synne for vs/ which knewe no synne/ thatt we by 
 his meanes shoulde be that rightewesnes which before God is 
 alowed. 
 
 Clje bt. Ci^apter. 
 
 "Vl/'E as helpers therfore exhorte you / that ye receave not the 
 grace of god in vayne. For he saith : I have herde the 
 in a tyme accepted : and in the daye oft" health/ have I suck- 
 ered the. Beholde nowe is that wele accepted tyme : beholde 
 nowe is that daye ofFhelthe. Let vs geve no man accasion of 
 evyll / that in oure office be founde no faute : but in all thynges 
 lett vs be have oure selves as the ministers of God. 
 
 In moche pacience / in affliccions/ in necessite/ in anguysshe/ 
 in strypes/ in presonment/ in stryfe/ in labour/ in watche/ in
 
 to tl)f ConiiiHjMaiiJi. CI), bij. 
 
 fastyng/ in piirenes/ in knowledge/ in longe sufFerynge/ in 
 kviidnes/ in the holy goost/ in love vnfayned / in the wordes of 
 trueth/ in the power off God/ by the armiire off rightewesnes on 
 the right honde and on the lyfte honde/ in honoure and dis- 
 jionoure / in evyll reporte and god reporte / as desceavers and 
 yet true/ as vnknowen/and yet knowen : as deyinge and beholde 
 we yett live : as chastened and not killed : as sorowynge and 
 yet alwaye mery : as povre and yett make many ryche : as 
 havyuge no thynge and yett possessynge all thynges. 
 
 O ye Corrinthyans/ oure mougth is open vnto you. oure 
 herte is made large: ye are nott brought in to combraunce by 
 vs/ though that ye vexe youre selves off a true meanynge. I 
 speake vnto you as vnto chyldren/ whych have lyke rewarde 
 wyth vs : stretche youre selves therfore out. beare nott the 
 yooke wyth the vnbelevers. For what fellishippe hath righte- 
 wesnes with vnrightewesnes? What company have light with 
 darcknes? What concorde hath Christ with beliall? Other 
 what parte hath he that beleveth with an infidele ? howe agreeth 
 the temple of god with ymages? And ye are the temple of the 
 lyvynge god/ as sayde god: I will dwell amonge them/ and 
 walke amonge them/ and wilbe their god : and they shalbe my 
 people. Wherfore come out from amonge them/ and separate 
 youre selves from them (sayth the lorde) and touche none 
 vnclean thynge : so wyll I receave you/ and wilbe a father vnto 
 you/ and ye shalbe vnto me sonnes and doughters/ sayth the 
 lorde almyghty. 
 
 €})t bti. C]^apter. 
 
 ^EYINGE that we have soche promeses derely beloved/ lett 
 vs dense oure selves from all fylthynes off the flesshe and 
 sprete/ and growe vppe to full holynes in the feare of God. 
 Vnderstonde vs : we have hurte no man : we have corrupte no 
 man : we have defrauded no man. I speake not this to con- 
 dempne you : for I have shewed you before that ye are in oure 
 hertes to deye and live with you. I am very bolde over you/ 
 and reioyce greatly in you. I am filled with comforte/ my ioye 
 is excedynge in all oure tribalacions. For when we were come 
 
 I into Macedonia/ oure flesshe had no rest/ but we were troubled 
 
 > on every syde : outwarde was fightynge/ in warde was feare. 
 
 ! Neverthelesse he thatt comfortith the abiecte/ comforted vs at 
 
 \ the commynge of Titus. 
 
 , And nott with his commynge only : butt also with the conso-
 
 jTo. cl. Ci)f ^tcouijc (Jrpt'stlf of JBaitl 
 
 lacion wher with lie was comforted of you. For he tolde vs 
 youre desyre/ yoiire mornynge/ you re fervent mynde to me 
 warde So that I nowe reioyce the more. Wherfore though I 
 made you sory with a letter I repent not : though I did repent. 
 For I perceave that that same Epistle made you sory though it 
 were but for a ceason. but I nowe reioyce/ not that ye were 
 sory / but that ye so sorowed/ that ye repented. For ye sorowed 
 godly : so that in nothynge were ye hurte by vs. for godly 
 sorowe causeth repentaunce vnto health/ not to be repented off: 
 when worldly sorowe causeth deeth. 
 
 Eeholde what diligence this godly sorowe that ye toke hath 
 wrought in you : yee it caused you to cleare youre selves. Hit 
 caused indignacion/ it caused feare/ ytt caused desyre/ hit 
 caused a forvent mynde/ itt caused punnysshment. For in all 
 thynges ye have shewed youre selves thatt ye -were cleare in that 
 busynes. Wherfore though I have written vnto you/ I did itt 
 nott for his cause that did hurte/ nether for his cause that was 
 hurte : but that oure good mynde whych we have towarde you 
 in the sight of god/ myght apere vnto you, 
 
 Therfore we are conforted/ because ye are comforted : yee 
 and excedyngly the moare ioyed we / for the ioye thatt Titus 
 had : be cause his sprete was refresshed of you all. I am ther- 
 fore not nowe a shamed/ though I bostede my sylfe to hym of 
 you. For as all thynges which I preached vnto you are truer 
 even so is oure bostynge : thatt I bosted my silfe to Titus with j 
 all/ fibunde true. And nowe is his inwarde affeccion more aboun- j 
 dant towarde you / when he remembreth the obedience off every i 
 one ofF you : ho we with feare and trymblynge ye receaved hvm. 
 I reioyce that I maye be bolde over you in all thynges. 
 
 Ojc bii). Cijajptcr. 
 
 T DO you to witt brethren of the grace of god /which is geven 
 -*- in the congregacions of Macedonia/ howe thatt the aboun- 
 daunce off their reioysinge is/ that they are Uied with moche tri- 
 bulacion. And howe that their povertie/ though yt be depe/ 
 yet hath folowed over/ and is become vnto them ryches in syn- 
 glenes. For to their powers (I beare them recorde) yee and 
 beyonde their power / they were willynge off their owne accorde/ 
 and prayed vs with grett instaunce that we wolde receave their 
 benefite/ and sufFre them to be part takers with other in minis- 
 trynge to the savnctes. And this they did/ not as we loked for: 
 but gave their awne selves fyrst to the lorde ' and after vnto vs
 
 to t]^e Corvtntl^i)fln«{. €i). buj. 
 
 by the will off God : so that we coulde nott butt desyre Titus to 
 acomplysshe the same benivolence amonge you also/ even as he 
 had begonne. 
 
 Nowe therfore/ as ye are ryche in all parties/ in fayth / in 
 worde/ in knowledge/ in all ferventnes / and in love/ which ye 
 have to vs : even so se that ye be plenteous in this benivolence. 
 Thys saye I nott as commaundynge : but be cause other are so 
 fervent/ therfore prove I youre love / whether it be perfait or no. 
 Ye knowe the liberalitie of oure lorde Jesus Christ/ which though 
 he were riche/ yet for oure sakes be cam povre : that ye thorowe 
 his povertie myght be made ryche. 
 
 And I geve counsell hereto : For this is expedient for you / 
 which began/ nott to do only : butt also to will/ a yeare agoo. 
 Nowe therfore performe the dede / that as there was in you a 
 redines to will/ even so ye maye performe the dede/ of that 
 which ye have. For if there be fyrst a willynge mynde/ it is 
 accepted accordynge to thatt a man hath/ and not accordynge 
 to that he hath not. 
 
 Hit is not my mynde that wother be set at ease/ and ye 
 brought into combraunce : butt thatt there be eqalnes. Let 
 youre aboundaunce socker their lacke att this present tyme off 
 deerth : thatt their aboundaunce maye supplye youre lacke : 
 thatt their may be equalite/ agreynge to thatt which is written : 
 He that gaddered moche had never the more aboundaunce/ and 
 he that gaddered lytell/ had neverthelesse. Thankes be vnto 
 god/ which put in the hert of Titus the same good mynde 
 toward you. For he accepted oure request, yee rather he 
 was so wele willynge/ thatt he off his awne accorde cam vnto 
 you. 
 
 We have sent with him that brother whose laude is in the 
 gospell thorowe out all the congregacions : and not so only / but 
 is also chosen of the congregacions to be a felowe with vs in oure 
 iorney / as concerninge this benivolence that is ministred by us 
 vnto the prayse of the lorde/ and to stere vppe youre prompt 
 mynde. 
 
 And thys we eschue thatt eny man shulde rebuke vs in this 
 aboundaunce/ thatt is ministred by vs/ and make provision for 
 honest thynges/ nott in tlie sight of god only/ but also in the 
 sight of men. 
 
 We have sent with them a brother off cures whom we have 
 ofte tynies proved diligent in many thynges/ butt nowe moche 
 more diligent. The grete confidence which I have in you hath 
 caused me this to do : partly for Titus sake which is my felowe/
 
 dFo. d). Cljf ^fcontJc lEpi^tlc of |9aul 
 
 and helper as concernynge vou : partly be cause oft Wother which 
 are oure brethren/ and the messengers oft' the congregacions / 
 and the glory off" Christ. Wherfore shewe vnto them the proffe 
 off" youre love/ and off" the reioysynge that we have off" you / thatt 
 the congregacions maye se it. 
 
 Ci)^ tr. Cfjaptfr. 
 
 f\F the ministrynge to the saynctes/ it is butt superfluus for 
 ^"^ me to write vnto you : for I knowe youre redynes off" 
 mynde/ wherof I bost my silfe vnto them of Macedonia/ and 
 saye that Achaia was prepared a yeare a goo / and youre fer- 
 ventnes hath provoked many. Neverthelesse yet have 1 sent 
 these brethren / lest oure reioysynge over you shulde be in vayne 
 in this behalfe. and that ye (as I have sayd) prepare youre 
 selves/ lest paraventure yf they of Macedonia come with me and 
 fynde you vnprepared/ the boost that I mad in this matter 
 shulde be a shame to vs : I saye not vnto you. 
 
 Wherfore I thought it necessary to exhorte the brethren/ to 
 come before honde vnto you/ forto prepare youre good blessynge 
 promysed a fore/ that it myglit be redy : so that it be a bless- 
 ynge/ and not a defraudynge. This yet remember/ howe that 
 he which soweth lytell / shall reepe lytell : and he that soweth 
 plenteously/ shall reepe plenteously. and let every man do 
 accordynge as he hath purposed in his herte/ not groudgyngly/ 
 or of necessite. For god loveth a chearfuU gever. 
 
 God is able to make you ryche in all grace/ that ye in all 
 thynges havynge sufficient vnto the vttmoste / maye be ryche vnto 
 all manner good workes / as it is written : He hath sparsed abroade 
 and hath geven to the povre / his rightewesness remayneth for ever. 
 He that fyndeth the sower sede/ shall minister breed for fode/ 
 and shall multiplie youre sede/ and increace the frutes of youre 
 rightewesnes that on all parties/ ye maye be made ryche in all 
 synglenes/ which causeth throwe vs/ thankes gevynge vnto 
 god. 
 
 For the ofice off" this ministracion / not only supplieth the 
 nede off" the sayntes : but also is aboundaunt herein / that for this 
 laudable ministrynge/ thankes myght be geven to god of many/ 
 whiche prayse god for youre obedience in knowledgynge the 
 gospell of Christ, and for youre synglenes/ in distributynge to 
 them/ and to all men. and in their prayers to God for you/ 
 longe after you / for the aboundaunt grace off" God geven vnto 
 you. Thankes be vnto God for his ineffable gyfte.
 
 to tj^e Comnti)uaii£(. €^. j: 
 
 Clje y. Cljapttr. 
 
 T PAULE my silfe beseche you by the mekenes and softnes 
 
 -*- of Christ/ which when I am present amonge you/ am of no 
 
 reputacion/ but am bolde towarde you beynge absent. I be- 
 
 sech you that I nede not to be bolde wlien I am present (with 
 
 ; that same confidence/ wherwith I am supposed to be bolde) 
 
 against some which repute vs as though we walked carnally. 
 
 ! Neverthelesse though we walke compased with the flesshe/ yet 
 
 we warre not flesshly. For the weapens of oure warre are not 
 
 carnall thinges/ but thynges myghty in god to cast doune 
 
 ■ stronge holdes/ wher with we overthrowe ymagenacions/ and 
 
 every hye thynge that exalteth it silfe against the knowledge 
 
 of god/ and brynge into captivite all vnderstondynge to the 
 
 obedience of Christ/ and are redy to take vengeaunce on all 
 
 [disobedience/ when youre obedience is fulfilled, Loke ye on 
 
 thynges after the vtter apparence. 
 
 YfF eny man trust in hyni silfe that he is Christis/ let the 
 
 same also considre ofF hym silfe/ that as he is Christis/ even so 
 
 are we Christes. And though I shulde host my silfe somwhat 
 
 I nioare of oure auctorite which the lorde hath geven vs to edifie 
 
 and nott to destroye you/ it shulde not be to my shame. This 
 
 ' saye/ I lest I shulde seme as though I went a bout to make you 
 
 a frayde with letters. For the pistles (sayth he) are sore and 
 
 stronger but his bodyly presence is weake/ and his speache 
 
 ' whomly. Let hym that is soche thynke on this wyse/ that as 
 
 we are in wordes by letters when we are absent/ soche are we in 
 
 ' dedes when we are present. 
 
 For we cannot fynde in oure hertes to make oure selves of 
 
 the uombre of them/ or to compare oure selves to them / which 
 
 :' laude them selves : but whill they measure them selves with them 
 
 I selves/ and compare them selves with them selves/ they vnder- 
 
 [Stonde nought. But we woU not reioyce above measure : but 
 
 I acordynge to the quantitie of the measure which god hath dis- 
 
 1 tributed vnto vs/ a measure that reacheth even vnto you. For 
 
 j we stretche not out oure selves beyonde measure as though we 
 
 jhad not reached vnto you. For even vnto you have we come 
 
 I with tlie gospell off Christ/ and we host not oure selves out ofF 
 
 j measure in nother mens labours : ye and we hope/ When youre 
 
 I fayth is increased amonge you/ to be magnified acordynge to 
 
 oure measure more largely : And to preache the gospell in those 
 
 regions which are beyonde you : and nott to reioyce off that which
 
 dTo. flij. Clje ^ccontJc (£^kt\t of iSaiil 
 
 is by anothers mans measure prepared all redy. Lei liym that 
 reioyseth/ reioyce in the lorde. For he that prayseth hym silfo ' 
 is nott alowed : butt lie whom the lorde prayseth. 
 
 €l)t rj- Ci;aptn-. 
 
 XIT'OLDE to g:od / ye coulde suffre me a lytell in my folysshnes : 
 
 ^ yee/ and I praye you forbeare me. For I am gelous over 
 you with godly gelousy. For I coupled you to one man/ to 
 make you a chaste virgen to Christ : but I feare lest as the ser- 
 pent begyled Eve/ thorowe his sutteltie/ even so youre wittts 
 shulde be corrupte from the singlenes that is in Christ. For iff 
 he that commeth to you preache another Jesus then hym whom 
 we preached: or if ye receave another sprete then that which 
 ye have receaved : other another gospell then that ye have re- • 
 ceaved/ ye myght right wele have bene content. 
 
 I suppose that I was nott be hynde the chefe apostles. Though 
 I be rude in speakynge/ yet I am not so in knowledge. Howe j 
 be it amonge you we are knowen to the vtmost what we are in 
 all thynges. Did I therin synne be cause I submitted my silfeV ■ 
 that ye mvght be exalted ? and because I preached the gospell . 
 to you fre ? I robbed wother congregacions/ and toke wages of | 
 them / to do you service with all. And when I was present with 
 you and had nede/ I was greveous to no man. For that wdiich 
 was lakynsce vnto me/ the brethren which cam from Macedonia 
 supplied : and in all thynges I kept my silfe that I shulde not be ■ 
 greveous to you : and so will I kepe my silfe. 
 
 Yff the trueth off Christ be in me/ this reioysynge shall nott 
 be taken from me in the regions of Achaia. Wherfore? because I 
 I love you not ? God knoweth. Neverthelesse what T doo/ that ' 
 will I do to cut awaye occasion from them which desyre occasion/ ^ 
 that they myght be founde lyke vnto vs in that wher in they | 
 reioyce: for these falce apostles are disceatefuU workers/ and i 
 fassion them selves lyke vnto the apostles of Christ. And no { 
 marvavle/ for satan hym silfe is chaunged into the fassion of ' 
 an angell of light. Therfore it is no grett thynge/ though his ' 
 ministers fassion them selves as though they were the ministers 
 of rightewesnes : whose ende shalbe accordynge to their dedes. 
 
 I saye agayne lest eny man thynke that I am folishe : or els • 
 even nowe take me as a fole/ that I maye host my silfe a lytell. 1 
 That I speake/ I speake it not after the wayes of the lorde : but I 
 as it were folvsshy/ whill we are nowe come to bostynyge. . 
 Seynge that many reioyce after the flesshe I will reioyce also.
 
 to tije Comntl^ijansi. €^. yij. 
 
 For ye suftre foles gladly be cause that ye youre selves are wyse. 
 I For ye suftre even if a man brynge you into bondge : yf a man 
 idevoure : yf a man take : yf a man exalt hym silfe : yf a man 
 
 smyte you on the face : I speake concernynge rebuke/ as though 
 
 we had bene weake. 
 [ Wherin soever eny man dare be bolde (I speake folisshly) I 
 
 dare be bolde also. They are Ebrues/ so am I: They are 
 
 Israelites/ even so am I: They are the sede off Abraham/ 
 .even so am I. They are the ministers off" Christ (I speake as 
 lafole) I am moare : In labours moare aboundant : In strypes 
 
 I above measure : In preson more plenteously : In deeth ofte. Of 
 ]the Jevves five tymes receaved I every tymes xl, strypes/ one 
 iexcepte. Thryse was I beten with roddes. I was once stoned. 
 
 II suti'red thryse shipwracke. Nyght and daye have I bene in 
 I the depe off the see. In iorneyinge often : In parrels of waters 
 
 In parrels of robbers. In ieoperdies off myne awne nacion : In 
 ieorperdies amonge the hethen. I have bene in parrels in cities / 
 in parrels in wildernes/ in parrels in the see/ in parrels amonge 
 falce brethren/ in laboure and travayle / in watchynge often/ in 
 ihonger/ in thirst/ in fastynges often / in colde and in nakednes. 
 ! Besyde the thynges which outwardly happen vnto me/ I am 
 Icombred dayly and care for all congregacions. Who is sicke : 
 ;and I am not sicke ? Who is hurte in the fayth : and my hert 
 burnetii not? Yf I must nedes reioyce/ I will reioyce of myne 
 infirmities. 
 
 ' Cijc yij. Cljaptcr. 
 
 ,/ri.OD the father of oure lorde Jesus Christ/ which is blessed for 
 ' evermore/ knoweth that I lye nott. In the citie of Damas- 
 
 'chon/ the governer of the people/ vnder kynge Aretas/ layde 
 jwatche in the citie of the Damascens/ and wolde have caught 
 ;me/ and at a wyndowe was I let doune in a basket thorowe the 
 jwall/ and so scaped his hondes. 
 
 I Hit is not expedient for me no dout to reioyce/ Neverthelesse 
 
 I I will come to visions and revelacions of the lorde. I knowe a 
 iman in Christ above xiiij yeares agone (whether he were in the 
 ibody I cannot tell/ or whether he were oute off the body I can- 
 •not tell/ god knoweth) which was taken vppe into the thyrd 
 Iheven. And I knowe the same man (whether in the body/ or 
 lout of the body/ I cannot tell/ god knoweth) howe that he was 
 itaken vppe into paradise/ and herde wordes not to be spoken/ 
 [which no man can vtter. Of this man will I reioyce/ of my silfe
 
 Jfo. dii). €I)E IrctoniJc iEpi^tlt of ^aul j 
 
 will I not reioyce/ except it be of myne infirmities : and though I 
 I w'olde reioyce I shulde not be a fole : for I will saye the trueth. | 
 Neverthelesse I spare/ lest eny man shulde thinke off me above < 
 that he seith me to be/ or heareth of me. , 
 
 And lest I shulde be exalted out of measure thorowe the i 
 aboundance of revelacions/ there was g-even vnto me of god i 
 vnquyetnes of the flesshe/ the messenger of Satan to buffet me : | 
 be cause I shulde not be exalted out of measure. For this thynge ' 
 besought I the lorde thryse/ that it myght depart from me : and he i 
 sayde vnto me : my grace is sufficient for the. For my strengths 
 is made perfait throu weaknes. Very gladly therfore will I re- i 
 ioyce of my w^eaknes that the strengthe of Christ maye dwell in i 
 me. Therefore have delectacion in infirmities/ in rebukes/ in; 
 nede/ in persecucions/ in anguysshe/ for Christis sake. For 
 when I am weake / then am I stronge. 
 
 I am made a fole in bostynge my silfe. Ye have compelled > 
 me/ I ought to have bene commended of you. For in nothinge 
 was I inferior vnto te chefe apostels. Though I be nothynge / 
 yet the tokens of an apostle were wrought amonge you with all 
 pacience : w^ith signes/ and wonders/ and myghty dedes. For 
 what is it wherin ye were inferiors vnto wolher congregacions? ' 
 except it be therin that I was not greveous vnto you. For geve | 
 me this wronge done vnto you. Beholde nowe the thyrde tyme 
 I am redy to come vnto you/ nether will I be grevous vnto you. 
 For I seke not youres but you. Also the children ought nott 
 to laye vppe for the fathers and mothers : but the fathers and 
 mothers for the children. 
 
 I will very gladly bestowe / and wilbe bestowed for youre 
 soules : though the moare I love you/ the lesse I am loved 
 agayne. But be it that I greved you not : nev'thelesse I was 
 crafty and toke you with gile. Did I pill you by eny of thorn 
 which I sent vnto you? I desyred Titus/ and with him I sent a 
 brother : Did Titus defraude you of eny thynge ? walked we 
 not in one sprete? walked we not in lyke steppes? Agayne/ i 
 thynke ye that we excuse oure selves ? we speake in Christ in < 
 the sight of God. 
 
 But we do all thynges dearly beloved for youre edifyinge. 
 For I feare lest it come to passe/ that when I come/ I shall not 
 fynde you soche as I wolde : and I shalbe founde vnto you soche 
 as ye wolde not. I feare lest there be founde amonge you 
 lawynge / envyinge/ wrath / stryle/ backbytynges/ whisperynges/ 
 swellynges/ and debate. I feare lest when I come agayne/ God 
 brynge me lowe amonge you / and I be constrayned to bewayle
 
 to t\)t CoiTintf)uan^. CI), yii). 
 
 many of them which have synned all redy/ and have nott re- 
 pented of the vnclennes/ and foinicacion / and wantannes wliich 
 they have committed. 
 
 C]^e yii). Cljaptcr. 
 
 lyrOWE come I the thyrd tyme vnto you: In tlie mouth of 
 -•-^ two or thre witnesses shall every worde stonde. I toide 
 you before/ and tell you before/ as I sayd when I was present 
 with you the seconde tyme/ so wryte I nowe beynge absent to 
 them which in tyme past have synned/ and to all wother : Yf 1 
 come agayne/ I will not spare seynge that ye seke experience of 
 Christ which speaketh in me / which amonge you is not weake / 
 but is myghty in you. And verely though it cam off weaknes 
 that he was crucified/ yet liveth he thorowe the power of god : 
 and we no dout are weake in hym : but we shall live with him / 
 by the myght that god gave vs to you warde. 
 
 Prove youre selves whether ye are in the fayth or not. 
 examen youre owne selves, knowe ye nott youre awne selves / 
 howe that Jesus Christ is in you ? excepte ye be castawayes. I 
 trust that ye shall knowe that we are not castawayes. I desyre 
 before god that ye do none evyll / not that we shulde seme com- 
 mendable : but that ye shulde do / that which is honest : and let 
 vs be counted as leawde persons. We can do no thynge agaynst 
 the trueth/ but for the truetli. We are glad when we are weake/ 
 and ye stronge. This also we wisshe fore / even that ye were per- 
 fect. Therfore write I these thynges beynge absent/ lest when I 
 am present I shulde vse sharpnes accordynge to the power which 
 the lorde hath geven me/ to edifie/ and not to destroye. 
 
 Furthermore brethren fare ye weie / be perfect/ be of good 
 comforte/ be of one mynde/ live in peace/ and the god of love 
 and peace/ shalbe wit you. Grete one another in an holy 
 kysse. All the saynctes salute you. The faveour of oure lorde 
 Jesus Christ / and the love of god/ and the fellishippe of the holy 
 goost/ be with you all Amen. 
 
 The seconde pistle to the Corrinthyans^ 
 
 Sent from Phillippos a citie 
 
 in Macedonia by Titus 
 
 and Lucas.
 
 (Bpx^tlt off Paul bnto tftc 
 
 Cl^e fprst Cf)aptei% 
 
 '^W% an Apostle/ nott off men/ nether by 
 man/ but by Jesus Christ/ and by god the father 
 which raysed him from deeth / and all the 
 brethren whych are with me. Vnto the congre- 
 gacion off Galacia. 
 
 Grace be with you and peace from god the 
 father/ and from cure lorde Jesus Christ/ which gave him sylfe 
 for oure synnes / to deliver vs from this present evill worlde/ 
 thorowe the will of God oure father / to whom be prayse for ever 
 Amen. 
 
 I marvayle that ye are so sone tourned from hym that called 
 you in the grace of Christ/ vnto another gospell/ which is 
 nothynge els/ but that there be some which trouble you/ and 
 intende to pervert the gospell off Christ. Neverthelesse though 
 we oure selves / or an angell from heven / preache eny other 
 gospell vnto you then that which we have preached vnto you/ 
 holde hym as acursed. As I sayde before/ so saye I nowe 
 agayne/ yf ene man preache eny other thinge vnto you/ then 
 that ye have receaved/ holde hym acursed. Seke nowe the 
 faveour off men / or off God ? Other go I abut to please men ? 
 Yf I stodyed to please nien / I were not the servaunt of Christ. 
 
 I certifie you brethren / that the gospell which was preached 
 of me / was not after the manner of men / nether receaved I it of 
 man/ nether was I taught it : but receaved it by the revelacion
 
 Cljc (JEpfsitlc off ^aul to tl)t (©allatljuans!. CIj. ij. 
 
 of Jesus Christ, ye have herde of" my conversacion in tynies 
 past in the Jeweswayes/ howe that be yoncle nieasuie I perse- 
 cuted the congregacion off god/ and spoyled it : and prevayled 
 in the iewes lawe/ above many ot" my companions/ which were 
 of myne awne nacion/ and moche more fervently mayntayned 
 the tradicions of the elders. 
 
 But when it pleased god/ which seperated me from my 
 mothers wombe/ and called me by his grace/ forto declare his 
 Sonne by me/ that I shulde preache hym amonge the hethen : 
 Immediatly I commened not of the matter with flesshe and 
 bloud / nether returned to Jerusalem to them which where Apos- 
 tles before me : but went my wayes into Arabia/ and cam agayne 
 vnto Damascon. Then after thre yeare I returned to Jerusalem 
 vnto Peter and abode with him .xv dayes/ no nother off the 
 Apostles sawe 1/ save James the lordes brother. The thynges 
 which I write/ beholde/ god knoweth I lye not. 
 
 After that I went into the costes of Siria and Cicill : and was 
 unknowen as touchynge my person vnto the congregacions of 
 Jewry/ which were in Christ. But they herde only/ that he 
 which persecuted vs in tyme past/ nowe preacheth the fayth/ 
 which before he destroyed. And they glorify ed god in me, 
 
 Cljt sefon"Bf Cl^aptcr. 
 
 ^T^HEN xiiij. yeares after that/ I went agayne to Jerusalem 
 with Barnabas/ and toke with me Titus also. Yee/ and I 
 went by revelacion/ and commened with them of the gospell/ 
 which I preache amonge the gentyls : but apart with them 
 which are counted chefe/ lest it shulde have bene thought that 
 I shulde runne/ or had runne in vayne. Also Titus which was 
 with me/ though he were a greke/ yet was not compelled to be 
 circumcised/ and that be cause of incommers beynge falce bre- 
 thren/ which cam in amonge wother to spye out oure libertie 
 whych we have in Christ Jesus/ that they might brynge vs into 
 bondage. To whom we gave no roume/ no not for the space of 
 an houre/ as concernynge to be brought into subieccion : and 
 thatt be cause that the trueth of the gospell myght continue 
 with you. 
 
 Of them which seme to be grett (what they were in tyme 
 passed it maketh no matter to me : god loketh on no mans per- 
 sone) neverthelesse they which seme grett/ added nothynge to 
 me : Butt contrary wyse/ when they sawe that the gospell over 
 the vncircumcision was committed vnto me/ as the gospell over 
 
 X 2
 
 dTo. clb. Cf)e (Kpt^tlt off %m\ 
 
 the circumcision was vnto Peter (For he tliat was myghty in 
 Peter in the Apostle shippe over the circumcision/ the same was 
 myghty in me amonge the gentyls) and as sone as James/ Ce- 
 phas/ and Jhon/ which semed to be pillares/ perceaved the 
 grace thatt was geven vnto me/ they gave to me and Barnabas 
 their hondes) and agreed with vs thatt we shulde preache 
 amonge the hethen/ and they amonge the Jewes : warnynge 
 only that we shulde remember the povre/ which thynge also I 
 was diligent to do. 
 
 When Peter was come to Antioche/ I withstode him in the 
 face / for he was worthy to be blamed. For yerre that certayne 
 cam from James/ he ate with the gentyls : butt when they were 
 come/ he withdrue and seperated hym silfe/ fearynge them 
 wliich were off the circumcision / and the wother Jewes dissem- 
 bled lyke wyse/ In so moche that Barnabas was brought into 
 their simulacion also. Butt when I sawe/ thatt they went nott 
 the ryght waye after the trueth off the gospell/ I sayde vnto 
 Peter before all men/ yfF thou beynge a Jewe/ livest after the 
 manner off the gentyls/ and not as do the Jewes: why causest 
 thou the gentyls to folowe the Jewes ? w^e which are Jewes by 
 nature and not synners off the gentyls/ kno\ve thatt a man is nott 
 iustified by the dedes off the lawe : but by the fayth of Jesus 
 Christ: and we have beleved on Jesus Christ/ that we myght 
 be iustified by the fayth of Christ and not by the dedes of the 
 la\ve : be cause that noo flesshe shalbe iustified by the dedes of 
 the lawe. 
 
 Yf then whill we seke to be made rightewes by Christ/ we 
 oure selves are founde synners/ is not then Christ the minister 
 of sinne ? god forbid. For yf I bilde agayne that which I de- 
 stroyed/ then make I my silfe a treaspaser. But I thorowe the 
 lawe am deed to the lawe/ that I myght live vnto God. I am 
 crucified with Christ. I live verely/ yet nowe not 1/ but Christ 
 liveth in me. The lyfe which I nowe live in the flesshe/ 1 live 
 by the fayth of the sonne ofl:' god/ which loved me/ and gave 
 hym silfe for me. I despyse not the grace of god : For if righ- 
 tewesnes come of the lawe/ then is Christ deed in vayne. 
 
 €l)t ii). Cl^aptfr. 
 
 /^ FOLISSHE Galathyans: who hath bewiched you/ that ye 
 ^■"^ shulde not beleve the trueth ? to whom Jesus Christ was 
 described before the eyes/ and amonge you crucified? This 
 only wolde I learne of you. receaved ye the sprete by the dedes
 
 to ti)C (©allntljuansl. €f), tij. 
 
 of the lawe ? or els by preacliinge of the faith ? Are ye so vn- 
 wyse/ that after ye have begon in the sprete/ ye wolde nowe 
 ende in the flesshe ? So many thynges ye have sufFred in vayne, 
 Yf it be so tliat ye have suffered in vayne. Which ministered 
 to you tlie sprete/ and worketh miracles amonge you doth he itt 
 thorowe the dedes off the lawe ? or by preachinge of the faith ? 
 Even as Abraham beleved god / and it was a scribed to him for 
 rightewesnes. Vnderstonde therfore/ thatt they which are off 
 fayth/ are the children of Abraham. 
 
 The scripture sawe afore honde/ that god wolde iustifie the 
 hethen thorow fayth / and shewed before honde glad tydynges 
 vnto Abraham : In the shall all nacions be blessed. So then 
 they which be of fayth/ are blessed with faythfuU Abraham. 
 For as many as are und' the dedes of the lawe/ are vnder male- 
 diccion. For it is written : cursed is every man that continueth 
 not in all thynges which are written in the boke of the lawe to 
 fidfill them. That no man is iustified by the lawe in the sight 
 of god is evident. For the iust shall live by faith. The lawe is 
 not of fayth : butt the man that fulfilleth the thinges contayned 
 in the lawe/ shall live in them. Christ hath delivered vs from 
 the curse of the lawe/ and was made a cursed for vs (for it is 
 written : Cursed is every one that hangeth on tree) that the 
 blessynge of Abraham might come on the gentyls throwe Jesus 
 Christ/ that we might receave the promes of the sprete thorowe 
 fayth. 
 
 Brethren I will ^peake after the manner of men : Though it 
 be but a mans testament/ yet no man despyseth it/ or addeth 
 eny thynge therto when it is once alowed. To Abraham and 
 his seede were the promyses made. He saith not/ in thy seedes 
 as in many : But in thy sede/ as in won/ which is Christ. This 
 I saye that the lawe which began afterwarde/ beyonde iiij C. and 
 XXX. yeares/ doth not disanuU the testament/ that was con- 
 fermed of god vnto Christ ward/ to make the promes of none 
 effect. For yf the inheritaunce come off the lawe / hit commeth 
 not of promes : but god gave it vnto Abraham by promes. 
 
 Wherfore then serveth the lawe? The lawe was added be 
 cause of transgression (till the seede cam vnto which seede the 
 promes was made) and it was ordeyned by angels in the honde 
 of a mediator. A mediator is nott a mediator of one. Butt 
 god is one. Ys the lawe then agayust the promes off god ? 
 God forbid. Yff there had bene a lawe geven which coulde 
 have geven lyfe : then no doute rightewesnes shulde have come 
 by the lawe : but the scripture concluded all thinges vnder
 
 iTo. flbj. CJ)c eptgtlf off iSauX 
 
 siiine/ tliat the promes by the faith of Jesus Christ/ shulde he 
 geven vnto tliein that beleve. Before that fayth cam/ we were 
 kept and shut vppe vjider the lawe/ vnto the fayth which shulde 
 afterwarde be declared. 
 
 Wherfore tlie lawe was cure scolemaster vnto the tyme of 
 Christ/ that we myght be made rightewes by fayth. But after 
 that faith is come/ nowe are we no leno-er vnder a scDlemaster. 
 For ye are all the sonnes of god/ by the faith which is in Christ 
 Jesus. For all ye thatt are baptised/ have put Christ on you. 
 Nowe is there no Jewe/ nether greke : there is nether bonde/ 
 nether fre : there is nether man / nether woman : for all are one 
 thynge in Christ Jesu. yf ye be Christes/ then are ye Abrahams 
 seede/ and heyres by promes. 
 
 Ci;c tttj. Ci^aptn*. 
 
 4 ND I saye that the heyre as longe as he ys a chylde difFerth 
 not from a servaunt/ though he be lorde of all / but is vnder 
 tuters and governers/ vntill the tyme apoynted of the father. 
 Even so we/ as longe as we were children/ wer in bondage 
 vnder the ordinacions of the worlde : but when the tyme was full 
 come/ god sent his sonne borne of a woman/ and made bonde 
 vnto the lawe/ to redeme them which were vnder the lawe : that 
 we thorowe eleccion shulde receave the mheritaunce that belong- 
 eth vnto the naturall sonnes. Be cause ye are sonnes/ God 
 hath sent the sprete of his sonne in to oure heftes/ which cryeth 
 abba father. Wherfore nowe arte thou not a servaunt/ but a 
 sonne. yff thou be the sonne/ thou arte also the heyre of God 
 thorowe Christ. 
 
 Notwithstondynge / when ye knewe not god /ye did service 
 vnto them/ which by nature were not goddes : butt nowe seynge 
 ye knowe god (ye rather are knowen of God) howe is it that ye 
 toiirne agayne vnto the weake and bedgarly cerimones/ where 
 vnto agayne ye desyre afresshe to be in bondage ? ye observe 
 the dayes/ and monethes/ and tymes/ and yeares. I feare otF 
 you / lest 1 have bestowed on you laboure in vayne. 
 
 Brethren 1 besech you/ be ye as 1 am: for I am as ye are. 
 Ye have not hurte me. Ye knowe wele howe that thorowe 
 infirmitie of the flesshe/ I preached the gospell vnto you at the 
 fyrst : and my temptacion which I suffered bv reason of the 
 flesshe/ ye despysed not/ nether abhorred : but receaved me as 
 an angell of God : ye as Christ Jesus. Howe happy were ye 
 then I for I beare you recorde that yf it hat bene possible/ ye
 
 to tl)t (^allatijynnji. Ci). b. 
 
 wolde have digged out youre awne eyes/ and have geven them 
 to me. Am I so greatly become youre enmye/ be cause I tell 
 you the trueth ? 
 
 They are gelous over you amysse. Ye they intends to exclude 
 you that ye shulde be fervent to ihemvvarde. lit is good alwayes 
 to be fervent/ so it be in a good thynge/ and not only when I 
 am present with you. 
 
 My littel children (of whome I travayle in birth agayne vntill 
 Christ be fassioned in you) I wolde I were with you nowe/ and 
 coulde chaunge my voyce/ for I stonde in a doute of you. 
 
 Tell me ye that desyre to be vnder the lawe : have ye not 
 herde of the lawe ? For it is written that Abraham had two 
 sonnes/ the one by a bonde mayde/ the wother by a fre woman. 
 Yee and he which was of the bonde woman/ was borne after the 
 flesshe : but he which was of the fre woman/ was borne by 
 promes. Which tliynges betoken mistery. For these wemen 
 are two testamentes/ the one from the mounte Sina/ which 
 gendreth vnto bondage / which is Agar (For mounte Sina is called 
 Agar in Arabia/ and bordreth apon the citie which is nowe Jeru- 
 salem) and is in bondage with her Children. 
 
 But Jerusalem/ which is above/ is fre : which is the mother of 
 vs all. For it is written : reioyce thou baren / that bearest no 
 children : breake forthe and crye/ thou that travelest not. For 
 the desolate hath many moo children/ then she which hath an 
 husband. Brethren we are after the maner off Isaac children of 
 promes : But as then he that was borne carnally/ persecuted 
 hym that was borne spiritually. Even so is it nowe. Never- 
 thelesse what sayth the scripture : Caste a waye the bonde 
 woman and her sonne. For the sonne of the bonde woman 
 shall not be hey re with the sonne off the fre woman. So then 
 brethren we are not children of the bonde woman : but off the 
 fre woman. 
 
 €i)t 6. Cljaptcr. 
 
 ^TOND fast therfore in the hbertie wherwith Christ hath made 
 vs fre/ and wrappe nott youre selves agayne in the yoke of 
 bondage. Be holde I Paul saye vnto you/ that if ye be circum- 
 cised/ Christ shall proflfit you nothynge at all. I testifie agayne 
 to every man wliich is circumcised that he is bounde to kepe the 
 whole lawe. Ye are gone quyte from Christ as many as are 
 iustified by the lawe/ and are fallen from grace. We lokefor 
 and hope to be iustified by the sprete which commeth of fayth.
 
 #0. flbij. iCljc e^iith of iaaiil 
 
 For in Jesu Christ/ nether is circumcision eny tliynge worth/ 
 nether yet vncircumcision/ but fayth which by love is myghty 
 in operacion. Ye did runne wele. Who was a lett vnto you/ 
 that ye shulde not obey the trueth ? Even that counsell that is 
 not of hym that called you. A lytel leven doth leven the whole 
 lompc ot" duwe. 
 
 I liave trust towarde you in god/ that ye will be none other 
 wyse mynded. He that troubleth you shall beare his iudgenient/ 
 what soever hebe. Brethren yf I yet preache circumcision : 
 whv do I then sufFre persecucion ? For then had the offence 
 which the crosse geveth ceased. I wolde to god they were 
 sondred from you which trouble you Brethren ye were called 
 in to libertie/ only lett not youre libertie be an occasion vnto the 
 flesshe but in love serve one another. For all the lawe is fulfilled 
 in one worde/ which is this: Thou shalt love thyne neghbour 
 as thy silfe. Yf ye byte and devoure one another : take hede 
 lest ye be consumed one of another, 
 
 I saye walke in the sprete/ and fulfill not the lustes of the 
 flesshe. For the flesshe lusteth contrary to the sprete/ and 
 the sprete contrary to the flesshe. These are contrary one 
 to the other/ so that ye cannot do that v/hich ye wolde. But 
 and yf ye be ledde off the sprete / then are ye not vnder the lawe. 
 The dedes of the flesshe are manyfest/ w^hiche are these/ advou- 
 trie/ fornicacion/ vnclennes/ wantannes/ ydolatrie/ witchecraft/ 
 hatred/ lawynge/ Zele/ wrath/ stryfe/ sedicion/ parte takynges/ 
 envyinge/ murther/ dronkennes/ glottony/ and soche lyke : off 
 the which I tell you before/ as I have tolde you in tyme past/ 
 that they which commit soche tynges shall not be the in herit- 
 ours of the kyngdom of God : but the frute off the sprete is/ 
 love/ ioye/ peace/ longe sufferynge/ gentlenes/ goodnes/ fayth- 
 fulnes/ meknes/ temperancy : Agaynst suche is there no lawe. 
 They that are Christis/ have crucified the flesshe with the appe- 
 tites and lustes. Yf we live in the sprete let vs walke in the 
 sprete. Lett vs nott be vayne glorious/ provokynge one another/ 
 and envyinge one another. 
 
 W^t t)j. Ci)aptn-. 
 
 B 
 
 RETHREN yff eny man be faullen by chaunce into eny 
 faute : ye which are spretuall / helpe to amende hym / in 
 the sprete of meknes: consyderynge thy silfe/ lest tiiou also be 
 tempted. Beare one anothcrs burthen : and so fulfill yc the 
 lawe ot Christ. Yfl a man seme to hvm silfe that he is somwhat
 
 to tl)c (©allati^Dang. €1). bj. 
 
 when in dede he is nothynge/ the same deceaveth hym silfe in 
 his ymaginacion. Let every man prove his awne worke / and 
 then shall he have reioysynge in his awne silte/ and not in an- 
 other. For every man shall beare his awne burthen. 
 
 Let hym that is taught in the worde / minister vnto hym that 
 
 teacheth hym in all good thynges. Be not deceaved/ god is 
 
 not mocked. For what soever a man soweth/ that shall he 
 
 reepe. He that soweth in the flesshe/ shall of the flesshe reepe 
 
 . corrupcion: but he that soweth in the sprete/ shall of the sprete 
 
 ' reepe lyfe everlastynge. Let vs do good/ and let vs not faynte. 
 
 ' For when the tyme is come w^e shall repe Avith out werynes. 
 
 i Whill we have therfore tyme lett vs do good vnto all men/ and 
 
 ! specially/ vnto them which are off the housholde of fayth. 
 
 \ Beholde how large a letter I have written vnto you with myue 
 
 I awne honde. As many as desyre with vttwarde aperaunce to 
 
 I please carnally/ they constrayne you to be circumcised/ only be 
 
 cause they wolde nott suffre persecncion with the crosse off 
 
 , Christ. For they them selves which are circumcised kepe not 
 
 the lawe : but desyre to have you circumcised that they myght 
 
 ' reioyce in youre flesshe. God forbid that I shulde reioyce but 
 
 1 in the crosse of oure lorde Jesu Christ / wher by the worlde is 
 
 ; crucified as touchynge me / and I as concernynge the worlde. 
 
 i For in Christ Jesu nether circumcision avayleth eny thynge at 
 
 ) all nor vncircumcision : but a newe creature. And as many as 
 
 walke acordvnge to this rule/ peace be on them/ and mercy/ 
 
 i and apon Israhel that pertayneth to god. From hence forth/ 
 
 ) let no man put me to busynes. For I beare in my bodye the 
 
 ! markes of the lorde Jesu. Brethren the grace off oure lorde 
 
 Jesu Christe be with youre sprete/ 
 
 Amen. 
 
 Vnto the Galathyans written 
 from Rome.
 
 €f)t 
 
 e^imt of ^aiil to tfie €i^i)t^mx^. 
 
 €i)t fyrs!t Cfjapten 
 
 ^2311 an apostle off Jesu Christ / by the will off 
 
 God. 
 To tlie say nctes at Ephesus / and to them whiche 
 
 beleve on Jesus Christ. 
 Grace be with you and peace from god oure 
 
 father / and from the lorde Jesus Christ. 
 
 Blessed be God the father of oure lorde Jesus 
 Christ / which hath blessed vs with all maner of spirituall bles- 
 singes in hevenly thynges by Christ/ acordynge as he had chosen 
 vs in hym throwe love/ before the foundacion of the worlde was 
 layde/ that we shulde be sayntes/ and with out blame in his 
 sight. And ordeyned vs before vnto him silfe that we shulde be 
 chosen to hey res throwe Jesus Christ/ accordynge to the pleasuer 
 of his will/ to the prayse of his glorious grace/ where with he 
 hath made vs accepted in the beloved. 
 
 By whom we have redempcion thorow his blud/ that is to saye 
 the forgevenes ofFsynnes/ accordynge to the riches of his grace/ 
 which grace he shed on vs oboundantly in all wisdom / and pru- 
 riency. And hath openned unto vs the mistery of his will acord- 
 ynge to his pleasure/ and perposed the same in hym silfe to have 
 it declared when the tyme were lull come / that all thynges/ bet 
 the thynges which are in heven/ and also the thynges which are 
 in erthe/ shulde be gaddered togedder / even in Christ : that is to 
 saye in hym in whom we are made heyres/ and were therto pre- 
 destinate accordynge to the purpose off hym which worketh all 
 thinges after the purpose off his owne will/ that we shulde be 
 vnto the prayse off his glory/ which before hoped in Christ. 
 In whom also ye (after that ye herde the worde off trueth/
 
 Ci)e (SEpi^tU off 33aul to tijc (JBpIjcsitanji. €i). ij. 
 
 I mean the gospel! oft' youre health/ wherin ye beleved ) were 
 sealed with that holy sprete ofF promes/ which is the ernest off 
 oure inheritaunce/ to redeme the possession purchased vnto the 
 laude of his glory. 
 
 Wherfore even I (after that I herde off" the fayth which ye 
 have in the lorde Jesu/ and love vnto all the saynctes) cease 
 not to geve thankes for you/ makynge mencibn off" you in my 
 prayers/ that the God off oure lorde Jesus Christ/ and the 
 father off" glory/ myght geve vnto you the sprete of wisdom/ 
 and open to you tlie knowledge of hym silfe/ and lighten the 
 eyes of youre myndes/ that ye myght knowe what thynge that 
 hope is/ where vnto he hath called you/ and howe glorious the 
 riches of his inheritaunce is apon the saynctes/ and what is the 
 excedynge great nes off" his power to vs warde / which beleve ac- 
 cordynge to the workynge off" that his mighty power/ which he 
 wrought in Christ/ when he raysed hym from deeth/ and sett 
 hym on his right honde in hevenly thynges / above all rule/ 
 power/ and myght/ and dominacion/ and above all names that 
 are named/ nott in this worlde only/ but also in the worlde to 
 come. And hath put all thynges vnder his fete/ and hath made 
 him above all thynges/ the heed of the congregacion / which is 
 his body/ and fulnes of hym/ that fiUeth all in all thynges. 
 
 Ci)c tj. Cljapter. 
 
 A ND hath quickened you also that were deedd in treaspasse 
 ■^^ and synne/ in the which in tyme passed ye walked/ acord- 
 ynge to the course of this worlde/ and after the governer/ that 
 rueleth in the ayer/ the sprete that worketh in the children off" 
 vnbelefe/ amonge the which we also had oure conversacion in 
 tyme past/ in the lustes of oure flesshe/ and fullfilled the will oft' 
 the fiesshe/ and of the mynde : and were naturally the children 
 of wrath/ even as wele as wother. 
 
 But God which is rich in mercy thorow the greate love wher- 
 with he loved vs/ even when we were deed by synne/ hath 
 quickened vs with Christ (For by grace are ye saved) and with 
 hym hath raysed vs vppe/ and with hym hath made vs sitte in 
 heevenly thynges/ thorowe Jesus Christ/ For to shewe in tymes 
 to come the excedynge ryches of his grace/ in kyndnes to vs 
 warde / thorowe Christ Jesus. For by grace are ye made safe 
 throwe fayth/ and that not oft' youre selves : For it is the gyfte 
 of God/ and commeth not of workes/ lest eny man shulde host 
 
 hym silfe. For we are his worckmanshippe/ created in Christ
 
 iFo. cUy. CI)f e^iitU of ^aul 
 
 Jesu vnto good workes/ vnto the which god ordeynedvs before/ 
 that we shulde walke in them. 
 
 Wherfore remember that ye beynge in tyme passed gentyls in 
 the flesshe/ and were called vncircumcision oft' them which arc 
 called circumcision in the flesshe/ which circumcision is made 
 by hondes : Remember I saye/ that ye were att that tyme witli 
 outen Christ/ and were reputed aliantes from the commen weltl. 
 of Israhel / and were freede from the testamentes of promes ' 
 and had nohope/ and were with out god in this worlde. but 
 nowe in Christ Jesu / ye whych a whyle agoo were farre offf are 
 made neye by the blonde off Christ. 
 
 For he is oure peace/ whych hath made off" both wone/ and 
 hath broken doune the wall in the myddes/ that was a stoppe 
 bitwene vs/ and hath also put awaye thorowe his flesshe/ the 
 cause of hatred (thatt is to saye/ the lawe of commaundementes 
 contayned in the lawe written) for to make of twayne wone newc 
 man in hym silfe/ so makynge peace : and to reconcile bothe 
 vnto god in one body throwe his crosse/ and slewe hattred 
 therby : and cam and preached peace to you which were a farri 
 of/ and to them that were neye. For thorowe hym we bothe 
 have an open waye in/ in one sprete vnto the father. 
 
 Nowe therfore ye are no moare strangers and foreners : but 
 citesyns with the saynctes/ and of the housholde of god: and 
 are bilt apon the foundacion of the apostles and prophetes/ Jesus 
 Christ beynge the heed corner stone/ in whom every bildynge 
 coupled togedder/ groweth vnto an holy temple in the lorde/ in 
 vvhom ye also are bilt togedder/ and made an habitacion for god 
 in the sprete. 
 
 F< 
 
 Cf)t xij. Cijaptn-. 
 
 'OR this cause I Paul the servaunt of Jesus am in bondes/ 
 For youre sakes which are gentyls. Yf ye have herde of the 
 ministracion of the grace of god which is geven me to you warde : 
 For by revelacion shewed he this mistery vnto me/ as I wrote 
 above in feawe wordes/ wher by/ when ye rede ye maye knowe 
 myne vnderstondynge in the mistery of Christ/ which mistery 
 in tymes passed was nott opened vnto the sonnes of men as it is 
 nowe declared vnto his holy apostles and prophetes by the sprete : 
 that the gentyls shulde be inheritours also / and of the same body/ 
 and partakers oflp his promis that is in Christ/ be the meanes of 
 the gospell/ wherof I am made a minister/ by the gyfte of the 
 grace of god geven vnto me/ after the workynge of his power.
 
 to tTje ©pJjesitansi. €1). iiij. 
 
 Vnto me the lest of all sayntes is this grace geven / thatt I 
 shulde preache amonge the gentyls the vnsearchable ryches off 
 Christ/ and to geve light to all men/ that they myght knowe 
 what is the felyshippe of the mistery / which from the begynnynge 
 off the worlde hath bene hid in God which made all thynges 
 thorowe Jesus Christ/ to the intent/ that nowe vnto the ruelars 
 and powers in heven myght be knowen by the congregacion the 
 manyfolde wisdom of god/ accordynge to the eternall purpose/ 
 which he purposed in Christ Jesu oure lorde/ by whom we are 
 bolde to drawe neye in that trust/ whiche we have by fayth on 
 hym. Wherfore I desire/ that ye faynt not because of myne 
 adversities which I suffVe for you : which is youre prayse. 
 
 For this cause I bowe my knees vnto the father of oure lorde 
 IJesus Christ/ which is father over all thatt ys called father In 
 heven and in erth/ that he wolde graunt you acordynge to the 
 ryches of his glory/ thatt ye maye be strenghted with myght 
 by his sprete in the inner man/ that Christ maye dwell in youre 
 hertes by fayth/ that ye beynge roted and grounded in lowe/ 
 myght be able to comprehende wyth all sayntes/ what ys thatt 
 bredth and length/ deepth and heyth : and to knowe what is the 
 I love off Christ/ which love passeth knowledge: that ye might 
 be fulfilled with all manner ofFfulnes which commeth off God. 
 
 Vnto hym that ys able to do excedynge aboundantly/ above 
 I all that we axe or thynke/ accordynge to the power thatt worketh 
 in vs/ be prayse in the congregacion by Jesus Christ/ thorowe 
 ,out all generacions from tyme to tyme Amen. 
 I 
 
 Wijt iiij. CJjaptcr. 
 
 ||T THERFORE which am in bondes for the lordes sake 
 ' -^ exhorte you/ thatt ye walke worthy off the vocation wher 
 with ye are called/ in all humblenes of mynde/ and meknes/ 
 landlonge sufferynge/ forbearinge one another thorowe love/ and 
 (that ye be dyligent to kepe the vnitie of the sprete in the bonde 
 of peace/ beynge one body/ and one sprete/ even as ye are called 
 in one hope of youre callynge. Let therbe but one lorde/ one 
 fayth/ one baptim : one god and father of all/ which is above 
 I all/ thorowe all/ and in vs all. 
 
 ' Vnto every one of vs is geven grace acordinge to the measure 
 iof the gyft of Christ, wherfore he sayth: He is gone vppe an 
 ;hye/ and hath ledde captivitie captive/ and hath geven gyftes 
 ;vnto men. That he ascended: what meaneth it/ butt that he 
 I also descended fyrst into the lowest parties of the erth? He
 
 dFo. cly. Ci)c (JBpi^tlc of ©aul 
 
 tliat descended/ is even tlie same also that ascended vppe/ even! 
 above all hevens/ to fulfill all tliynges. 
 
 And the very same/ made some Apostles/ some prophetes ' 
 some Evangelistes/ some Shepperdes/ some Teachers : that the 
 sainctes might have all thynges necessary to worke and minister 
 with all/ to the edifyinge of the body of Christ/ tyll we every - 
 wone (in the vnitie of fayth/ and knowledge of the sonne of god) 
 growe vppe vnto a parfayte man/ after the measure of age which 
 is in the fulnes off Christ : Thatt we hence forth be no moare ■ 
 chyldren waverynge and caryed with every wynde of doctryne / 
 by the wylynes of men and craftynes / wher by they laye awayte 
 for vs to deceave vs. 
 
 Butt lett vs folowe the trueth in lowe/ and in all thynges growe ' 
 in hym which is the heed/ that ys to saye Christ/ in whom all 
 the body ys coupled and knet togedder/ in every ioynt/ whert 
 with one ministreth to another (acordynge to the operacion ;i 
 every parte hath his measure) and increaseth the body/ vnto tlu' 
 edyfyinge of it silfe in love. 
 
 This I saye therfore/ and testifie in the lorde/ that ye hence 
 forth walke not as wother gentyls walke/ in vanities off thei' 
 mynde/ blynded in their vnderstondynge / beynge straungers froi 
 the lyfe which is in god/ thorowe the ignorancy that is in them 
 because off the blyndnes off their hertes: which beynge pasi 
 repentaunce have geven them selves vnto wantannes / to worke 
 all manner of vnclennes even with gredynes. But ye have nor 
 so learned Christ/ Yf so be ye have herde off hym/ and are 
 taught in hym/ even as the trueth is in Jesu : so as concernynm' 
 the conversacion in tyme past/ laye from you that olde man/ 
 which is corrupte thorowe the deceavable lustes/ and be ye 
 renued in the sprete off youre myndes/ and put on that newe 
 man/ which after a godly wyse/ is shapen in ryghtewesnes/ and 
 true holynes. Wherfore putt awaye lyinge / and speake every 
 man trueth vnto his neghbour/ for as moche as we are members 
 one off another. Be angry/ but synne nott: lett nott the sonne 
 goo doune apon youre wrathe / geve noplace vnto the backbyter/ 
 let hym that stole steale no moare/ but let hym rather laboure 
 with his hondes some good thinge / that he maye have to geve 
 vnto hym that nedeth. 
 
 Let no filthy communicacion procede out of youre mouthes : 
 but thatt whych is good to edefye with all/ when nede ys : that 
 it maye have faveour with the heares. And greve not the holy 
 sprete off God / by whome ye are sealed vnto the daye of re- 
 dempcion. Let all bitternes/ fearsnes and wrath/ rorynge and
 
 to ti)c «!BpIjtStan^. C]^. &. 
 
 cursyd speakynge / be put awaye from you / with all maliciousnes. 
 be ye courteouse one to another/ be mercifull fbrgevynge one 
 another/ even as God for Christes sake forgave you. 
 
 C^c b. Cijaptcr. 
 
 B 
 
 E ye counterfeters of god as dere children / and walke in love 
 even as Christ loved vs / and gave hyni silfe for vs/ an 
 offorynge and a sacrifyce of a swete saver to god. So that for- 
 nicacion / and all vnclennes/ or coveteousnes / be not once/ 
 named amonge you / as it be commeth saynctes : nether filthy- 
 nes/ nether folishe talkyng/ nether gestinge/ which are notcomly ; 
 but rather gevynge of thankes. For this ye knowe/ that no 
 I whormonger/ other vnclene person/ or coveteous person (which 
 j is the worshipper off yniages) hath any inheritaunce in the kyng- 
 dom of Christ / and of god. . 
 
 Lett no man deceave you with vayne wordes. For tliorowe 
 soche thynges commeth the wrath off god apon the chyldren of 
 vnbelefe. Be not therfore companions with them. Ye were 
 once dercknes/ but are nowe light in the lorde. 
 
 Walke as Children of light. For the frute off the sprete is/ 
 in all goodnes/ rightewesnes/ and trueth. Accept thatt which 
 is pleasynge to the lorde : and have no fellishippe with the 
 vnfrutfull workes of dercknes : butt rather rebuke them. For it 
 is shame even to name those thynges which are done of them in 
 secrete: but all thinges/ when they are rebuked of the light/ are 
 manifest. For whatsoever is manifest/ that same is light. 
 Wherfore he sayth : awake thou that slepest/ and stond vppe 
 from deeth / and Christ shall geve the light. 
 
 Take hede therfore that ye walke circumspectly: not as foles: 
 but as wyse / redemynge the tyme : for the dayes are evyll : 
 wherfore/ be ye nottvnwyse: but vnderstond what the will of 
 the lorde is/ and be not dronke with wyne/ wherin is excesse: 
 but be fulfilled with the sprete/ speakynge vnto you re selves in 
 psalmes/ and ymmes/ and spretuall songes/ syngynge and play- 
 inge to the lorde in yoiire hertes/ gevynge thankes all ways for 
 all thynges in the name of oure lorde Jesu Christ to god the 
 father : submittynge youre selves one to another in the feare 
 of god. 
 
 Wemen submit youre selves vnto youre awne husbandes / as 
 vnto the lorde : F^or the husbande is the wyves heed/ even as 
 Christ is the heed off the congregacion / and the same is the 
 saveoure off the body. Therfore as the congregacion is in sub-
 
 dfo. fin- Ojf e^iitlt of 33aul 
 
 ieccion to Christ/ lykwyse let the wyves be in subieccion to 
 their husbandes in all thinges. Husbandes love youre wyves/ 
 even as Christ loved the congregacion/ and gave him silfe for it/ 
 to sanctitie it/ and clensed it in the fountayne of water thorowe 
 the worde/ to make it vnto hym silfe/ a glorious congregacion 
 with oute spote/ or wrynckle or eny soch thynge : but that it 
 shulde be holy and with out blame. 
 
 So ought men to love their wyves/ as their awne bodies. He 
 that loveth his wyfe/ loveth hym sylfe. For no man ever yet/ 
 hated his awne flesshe: Butt norysshith/ and cherisith itt: even 
 as the lorde doth the congregacion ; for we ar members of hys 
 body/ off his flesshe/ and of his bones. For this cause shall a 
 man leave father and mother/ and shall continue with hys wyfe/ 
 and two shalbe made one flesshe. This is a grett secrete/ but I 
 speake bitwene Christ and the congregacion. Neverthelesse do 
 ye so that every one off you love hys wyfe truely even as hym 
 sylfe : And lett the wyfe se that she feare her husbande. 
 
 Cijc bj. Ci;apter. 
 
 /^HYLDREN obey youre fathers and mothers in the lorde: 
 ^^ for so is it right. Honoure father and mother/ that is 
 the fyrst commaundement that hath eny promes/ that thou 
 mayest be in goodc estate/ and live longe on the erthe. Fa- 
 thers/ move not youre chyldren to wrath : butt brynge them 
 vppe with the norter and informacion oft the lorde. Servauntes 
 be obedient vnto youre carnall masters/ with feare and trem- 
 blynge/ in synglenes of youre hertes/ as vnto Christ: not with 
 service in the eye sight as men pleasars : butt as the servauntes 
 of Christ/ doynge the wyll off god from the herte with good 
 will/ even as though ye served the lorde/ and not men. And 
 remember that what soever good thynge eny man doeth/ thatt 
 shall he receave agayne off the lorde/ whether he be bonde or 
 fre. And ye masters/ do even the same thynges vnto them/ 
 puttynge awaye threatenynges : and remember thatt even youre 
 master also is in heven/ nether is there eny respecte oft' persona 
 with hym. 
 
 Finally/ my brethren be stronge in the lorde/ and in the 
 power of his myght. Put on the armour of god/ that ye maye 
 stonde stedfast agaynst the crafty assautes off the devyll. For 
 we wrestle not agaynst flesshe and bloud : but agaynst ruele/ 
 agaynst power/ and agaynst worldy ruelars of the darcknes of 
 this worlde/ agaynst spretuall wickednes in hevenly thynges.
 
 to t]^e ©pije^yanss. €f). bj. 
 
 For this cause take vnto you the armoure off god/ that ye 
 maye be able to resist in the evyll daye/ and to stonde perfect 
 in all thinges. 
 
 Stonde therfore and youre loynes gyrd aboute with veritie/ 
 havynge on the brest plate of rightewesnes/ and shood with 
 sliewes prepared by the gospell of peace. Above all take to you 
 the shelde off fayth /■ wherwith ye maye quenche all the fyrie 
 dartes of the wicked, and take the hehnet off heelth/ and the 
 swearde of the sprete/ which is the worde of god/ and praye all 
 wayes with all manner prayer and supplicacion : and that in the 
 sprete : and watch thervnto with all instance and supplicacion 
 for all saynctes/ and for me that vtteraunce maye be geven vnto 
 me/ that I maye open my mought boldly/ to vtter the secretes 
 of the gospell/ wher of I am a messenger in bondes/ that there in 
 I maye speake frely/ as it becommeth me to speake. 
 
 But that ye maye also knovve what condicion I am in / and 
 
 what I do/ Tichicus my deare brother and faythfuU minister in 
 
 the lorde/ shall shewe you off all thynges/ whom I sent vnto 
 
 you for the same purpose / that ye myght knowe what case I 
 
 stonde in / and that he myght comfort youre hertes. 
 
 Peace be with the brethren/ and love with fayth from god the 
 
 father/ and from the lorde .Tesu Christ. Grace be with 
 
 all them which love oure lorde Jesus Christ 
 
 in puernes/ Amen. 
 
 Sent from Rome vnto the Ephe- 
 syans by Tichicus,
 
 mt m^tlt of ^aul to ttie 
 
 Cf)e fpret C!)aptn% 
 
 ^(H5t and Timotheus the servauntes of Jesu 
 Christ. To all the saynctes in Christ Jesu 
 which are at Phihppos/ with the bisshaps/ and 
 deacons. 
 
 Grace be with you and peace from God oure 
 father/ and from the lorde Jesus Christe. 
 
 I thanke my god with all remembraunce off 
 you/ all wayes in my prayers for you all/ and praye with glad- 
 nes/ be cause of the fellowship which ye have in the gospell 
 from the fyrst daye vnto nowe/ and am suerly certified off this/ 
 that he which began a god worke in you shall performe it vntill 
 the daye off Jesus Christ/ as it becommeth me so to iudge off 
 you all/ because I have you in my herte/ and have you also 
 every one companions off grace with me/ even in my bondes as 
 I defende/ and stablisshe the gospell. 
 
 God beareth me recorde howe greatly I longe after you all from 
 the very herte rote in Jesus Christ. And this I praye/ that youre 
 love maye increase more and more in knowledge/ and in all 
 fealynge/ that ye myght accepte thinges most excellent/ that 
 ye myght be pure and soche as shulde hurte nomannes con- 
 science/ vntill the daye of Christ/ filled with the frutes of righ- 
 tewesnes/ which frutes come by Jesus Christ vnto the glory and 
 laude of God. 
 
 I wolde ye vnderstode brethern that my busynes is happened 
 vnto the greiter furtherynge off the gospell. So that my bondes 
 in Christ are manifest thorowe out all the iudgement hall : and 
 in all wother places/ in so moche that many off the brethren 
 in the lorde are boldned thorowe my bondes / and dare more
 
 CIk (!Ppi£itU of i9aul to tl)C ^ijtllt'ppyanji. €i). i). 
 
 largely speake the worde with out t'eare. Some there are wliich 
 preache Christ of euvie and stryfe/ and some ofF good will. 
 The one parte preacheth Christ off stryfe/ and not purely/ sup- 
 posynge to adde more adversitie to my bondes. The wother 
 parte of love/ be cause they se that I am sett to defend the 
 gospell. 
 
 What thynge is this? Notwithstondynge by all maner wayse/ 
 whether it be by occasion or of trueth/ yet Christ is preached : 
 and therfore I ioye. Yee and will ioye. For I knowe that 
 this shalbe for my health/ thorowe you re prayer/ and minis- 
 tringe of the sprete of Jesu Christ/ as I hertely loke fore and 
 hope/ that in nothinge I shalbe ashamed: but that with all 
 confidence/ as all wayes in tymes past/ even soo nowe Christ 
 shalbe magnified in my body/ whether it be thorowe lyfe/ or els 
 deeth. For Christ is to me lyfe/ and deeth is to me avauntage. 
 
 Yf it chaunce me to live ni the flesshe/ that is to me frutfull 
 forto worke/ and what to chose I wote not. I am constrayned 
 of two thynges : I desyre to be lowsed/ and to be with Christ/ 
 which thynge is best of all. Neverthelesse to abyde in the 
 flesshe is moare nedfuU for you. And this am I sure of/ that I 
 shall abyde/ and with you all continue/ for the furtheraunce and 
 ioye of youre fayth/ that ye maye moare aboundantly reioyce in 
 Jesus Christ throwe me/ by my commynge to you agayne. 
 
 Only let your conversacion be / as it be commeth the gospell 
 of Christ : that whether I come and se you/ or els be absent/ I 
 maye yet heare of you/ that ye continue in one sprete/ and in 
 one soule labouryng as we do to mayntayne the fayth of the 
 gospell/ and in nothynge fearynge youre adversaries: which is 
 to them a token of perdicion / and to you a signe of health / and 
 that of god For vnto you it is geven/ that not only ye shulde 
 beleve on Christ : but also suffre for his sake / and have even 
 the same fyght which ye sawe me have and nowe heare of me. 
 
 Cf)c i). Cijaptcr. 
 
 TF there be amonge you eny consolacion in Christ/ yf there be 
 -*- eny comfortable love/ yf there be eny fellishippe of the sprete / 
 yff there be eny compassion on mercy/ fulfill my ioye/ that ye 
 drawe one waye/ havynge one love/ beynge of one acorde/ and 
 of one mynde/ that nothynge bedone thorowe stryfe or vayne 
 glory / but in meknes of mynde. Let every person thynke 
 every other man better then hym silfe/ so that ye considre every 
 man/ not what is in hym silfe : But what is in wother men. 
 
 Y 2
 
 ;ffo. dyii). €\)t <JBpi£itIe of i^aiil 
 
 Let the same mynde be in you the vvliich was in Christ Jesu : 
 Which beyng;e in the shape off god/ and thought it not robbery 
 to be equall with god. Neverthelesse he made hym silfe of no 
 reputacion/ and toke on liym the shape of a servaunte/ and be- 
 cam lyke vnto men/ and was founde in his aparell as a man. 
 He humbled hym silfe and becam obedient vnto the deeth/ even 
 the deeth of the crosse. Wherfore God hath exalted hym/ and 
 geven hym a name above all names : that in the name off Jesus 
 shulde every knee bowe/ both of thynges in heven / and thynges 
 in erth and thynges vnder erth/ and that all tonges shulde con- 
 fesse that Jesus Christ is the lorde vnto the prayse of god the 
 father. 
 
 Wherfore my dearly beloved/ as ye have always obeyed/ not 
 when I was present only / butnowe moche more in myn absence/ 
 even so performe youre owne health with feare and tremblynge. 
 For it is god which worketh in you/ both the will and also the 
 dede/ even of good will. 
 
 Do all thynge with out murmurynge and disputynge / that 
 ye maye be faute lesse/ and pure/ and the sonnes of God/ with 
 out rebuke/ in the middes of a croked/ and a perverse nacion/ 
 amonge which se that ye shyne as lightes in the worlde/ holdinge 
 fast the worde of lyfe/ vnto my reioysynge in the daye of Christ/ 
 that I have not runne in vayne/ nether have labored in vayne. 
 Yee and though I be offered vppe on youre sacrifice and youre 
 servinge of god in the fayth : I reioyce and reioyce with you all. 
 For the same cause also/ reioyce ye/ and reioyce ye with me. 
 
 I trust in the lorde Jesus forto sende Timotheus shortly/ vnto 
 you/ that I also maye be off good comforte / when I knowe what 
 case ye stonde in. For I have no man that is so lyke mynded 
 to me/ which with so pure affeccion careth for youre matters. 
 For all wother seke their awne/ and not that which is Jesus 
 Christes. Ye knowe the proffe of hym/ howe that as a sonne 
 with the father/ so with me bestowed he his labour apon the 
 gospell. Hym trust I to sende as sone as I knowe howe it will 
 go with me. I trust in the lorde that I also my silfe shall come 
 shortly. 
 
 I supposed it necessary to sende brother Epaphroditus vnto 
 you/ my companion in laboure and felowesodier / youre Apostle/ 
 and my minister at my nedes. For he longed after you / and 
 was full off hevines' be cause that ye had herde saye that he 
 shulde be sicke / and no doute he was sicke/ and that neye vnto 
 deeth/ but god had mercy on hym : not on hym only/ but on 
 me also/ lest I shulde have had sorowe opon sorowe.
 
 to ti)e ^l)ilUppt)ans'. Ci). tij. 
 
 I sent hym therfore the diligentliar/ that when ye shulde se 
 hym/ ye myght reioyce agayue/ and I niyght be the lesse 
 sorowfull. Receave hym therfore in the lorde with all gladness 
 and make moche oft" soche: be cause that for the worke off" 
 Christ he went so i'arre/ that he was nye vnto deeth/ and regarded 
 not his lyfe/ to fulfill that service which was lakynge on youre 
 parte towarde me. 
 
 Ci)c tij. Cijaptcr. 
 
 IVI OROVER brethren myne/ reioyce in the lorde/ It greveth 
 me not to write the very same thynges vnto you. For to 
 you it is asure thynge. Beware of dogges/ beware ofF evyll 
 workers Beware of dissencion : For we are circumcision which 
 worshippe god in the sprete/ and reioyce in Christ Jesu/ and 
 have no confidence in the flesshe : though I have wher off I 
 myght reioyce in the flesshe. Yf eny wother man thynketh that 
 he hath wher off he myght trust in the flesshe : moche moare I : 
 circumcised the eyght daye/ oft' the kynred off Israhell/ off the 
 trybe of Beniamyn an Ebrue borne of the Ebrues : as concern- 
 ynge the lawe/ a pharisaye/ and as concernynge ferventnes I 
 persecuted the congregacion/ and as touchynge the rightewesnes 
 which is in the lawe I was soche a won as no man coulde com- 
 playne on. 
 
 But the thynges that were wynnynge vnto me I counted losse 
 for Christes sake. Ye I thinke all thynges but losse for that 
 excellent knowledges sake of Christ Jesu my lorde : For whom 
 I have counted all thynge losse/ and do iudge them but donge/ 
 that I myght wynne Christ/ and myght be founde in hym/ nott 
 havynge myne awne rightewesnes which is off the lawe : But 
 that which spryngeth oft" the ftayth which is in Christ. I mean 
 the rightewesnes which commetli of God throwe fayth in know- 
 ynge hym/ and the vertue of his resurreccion/ and the fellow- 
 shippe of his passions/ that I myght be conformable vnto his 
 deeth / yf by eny meanes I myght attayne vnto the resurreccion 
 from deeth. 
 
 Not as though I had all redy receaved it/ other were all redy 
 parfect : but I folowe/ yfthat I niaye comprehende that/ wherin 
 I am comprehended of Christ Jesu, Brethren I counte not my 
 silfe that I have gotten it: but one thynge I saye: I forget that 
 which is behynde me / and stretche my silfe vnto that which is 
 before me and preace vnto the marke apoynted / to obtayne the 
 rewarde of the hye callynge of God in Christ Jesu. Let vs ther-
 
 dTo. clyiii]. Cijc (£pi^t\t of i^atiX 
 
 fore as many as be perfect be thus wyse minded : and yf ye be 
 wother wyse minded/ I praye God open even this vnto you. 
 Neverthelesse in that where vnto we are come/ let vs procede by 
 one rule/ that we maye be off" one acorde. 
 
 Brethren counterfayte me/ and loke on them which walke 
 even so/ as ye have vs for an ensample. For many walke (off 
 whom I have tolde you often/ and nowe tell you wepynge) that 
 they are the enemyes off the crosse off Christ / whose ende is 
 dampnacion/ whose God is their bely and glory to their shame/ 
 which are worldely mynded. But oure conversacion is in heven / 
 from whence we loke for the saveour Jesus Christ/ which shall 
 chaunge into another fassiou oure vile bodies/ that they maye 
 be fassioned lyke unto his glorious body/ acordynge to the 
 workynge wherby he is able to subdue all thinges vnto hym silfe. 
 
 C]^c Hi). Ci^aptcr. 
 
 "tTERFORE brethren dearly beloved and longed for/ my ioye 
 and croune/ so continue beloved in the lorde. I praye 
 Evodias/ and beseche Sintiches that they be of one acorde in 
 the lorde. Yee and I beseche the faythfull yockfelowe/ helpe 
 the wemen which labored with me in the gospell/ and with 
 Clement also/ and with wother my labour felowes/ whose names 
 are in the boke off lyfe. Reioyce in the lorde alwaye/ and 
 agayne I saye reioyce. Lette youre softenes be knowenvnto all 
 men. The lorde is even at honde. Be nott carfull : butt in all 
 thynges shewe your peticion vnto god in prayer and suplecacion 
 with gevynge of thankes. and the peace off" god which passeth 
 all vnderstondynge kepe youre hertes/ and myndes in Christ 
 Jesu. 
 
 Furthermore brethren/ whatsoever thynges are true/ whatso- 
 ever thynges are honest/ whatsoever thynges are iust/ whatso- 
 ever thynges are pure/ whatsoever thynges pertayne to love/ 
 whatsoever thynges are off honest reporte/ yfF there be eny 
 verteous thynge/ yf there be eny laudable thynge/ those same 
 have ye in ycure mynde/ which ye have both learned and 
 receaved/ herde and also sene in me : those thynges do/ and 
 the god of peace shalbe with you. I reioysed in the lorde 
 greatly/ that now-e at the last ye are revived/ and are wexed 
 myndfull of me agayne in that wherin ye were also myndfull/ 
 but ye lacked aportunitie. I speake not be cause of necessitie/ 
 For I have learned in whatsoever estate I am/ therewith to be 
 content. I can both cast doune my silfe/ I can also excede.
 
 to tl)c ^Ijillippyans;. CI), n't']. 
 
 Every where/ and in all thynges I am instructed/ both to be 
 full/ and to be hongry : to have plenty/ and to suffre nede. I 
 can do all thyng'es thorow the helpe off Christ / which strengtheth 
 me. Nott wistondynge ye have wele done/ that ye bare parte 
 with me in my tribulacion. 
 
 Ye of Phillippos knowe tliat in the begynnynge of the gospell/ 
 when I departed from Macedonia / no congregacion bare parte 
 with me as concernynge gevynge and receavynge but ye only. 
 For when I was in Tessalonica/ ye sent once/ and afterwarde 
 agayne/ vnto my nedes : nott that I desyre gyftes : butt I desyre 
 aboundant frute on youre parte. I receaved all/ and have 
 plentie. I was even filled after that I had receaved of Epa- 
 phroditus/ that which cam from you/ an odour that smelleth 
 swete/ a sacrifice accepted and plesaunt to God. My god ful- 
 fill all youre nedes thorowe his glorious ryches in Jesu Christ. 
 Vnto God and oure father be prayse for ever more Amen. 
 Salute all the sanctes in Christ Jesu. The brethren 
 which are with me grete you. All the sanctes 
 salute you. and most of all they which are of 
 the Emperours housholde. The grace 
 off oure lorde Jesu Christ be with 
 you all Amen. 
 
 Sent from Rome by Epaphroditus.
 
 ^is;tlf off |9aul bnto tftt Cnlo^s'gans;- 
 
 
 Cfte f))rsit Cftapten 
 
 ^2311 an Apostle off Jesu Christ by the will of 
 god/ and brother Timotheus, 
 
 To the sayntes which are at Colossa : and 
 brethren that beleve in Christ. 
 
 Grace be with you and peace from god cure 
 father/ and from the lorde Jesus Christ. 
 
 We geve thankes to god the father of oure 
 
 lorde Jesus Christ alwayes for you in oure prayers/ sence we 
 herde of youre fayth which ye have in Christ Jesu : and of the 
 love which ye beare to all sayntes for the hopes sake which is 
 layde vppe in store for you in heven/ of which hope ye have 
 herde by the true wordeoff the gospell/ which is come vnto you/ 
 even as it is in to all the worlde/ and is frutfuU as it is amonge 
 you/ from the fyrst daye in the which ye herde of it/ and had 
 experience of the grace of god in the trueth/ as ye learned of 
 Epaphra/ oure deare felowe servaunt/ which is for you a faythfuU 
 minister in Christ/ which also declared vnto vs youre love/ which 
 ye have in the sprete. 
 
 For this cause we also/ sence the daye we herde of hit have 
 not ceasyd prayinge for you/ and desyringe that ye myght be 
 fulfilled with the knowledge of his will / in all wisdom and spret- 
 uall vnderstondynge/ that ye myght walke worthy of the lorde 
 in all thynges thatt please/ beynge frutfuU in all good workes 
 and encreasynge in the knowledge of God strengthed with all 
 myght/ throwe hys glorious power/ vnto all pacience/ and longe 
 sufterynge/ with ioyfulnes/ gevynge thankes vnto the father 
 which hath made vs mete to be part takers of the enheritaunce 
 of say notes in the light. 
 
 which hath delivered vs from the power of dercknes / and hath
 
 €\)t at^i^tlt of 10ml to tijc Cologgnang. CIj. ij. 
 
 translated vs in to the kyngdom of his dere sonner in whom we 
 have redempcion thorowe his bloud / that is to saye forgevenes 
 of'sinnes/ which is the ymage of the invisible god/ fyrst begotten 
 before all creatures : for by him were all thynges created / 
 thynges that are in heven / and thynges that are in erth : thynges 
 visible/ and thynges invisible ; whether they be maieste or lord- 
 shippe/ other rule or power. All thinges are creatyd by hym/ 
 and in hym/ and he is before all thynges/ and in hym all thynges 
 have there beynge. 
 
 And he is the heed of tlie body/ that is to wit of the congre- 
 gacion / he is the begynnynge and fyrst begotten of the deed / 
 that in all thynges he might have the preeminence. For it 
 pleased the father that in hym sliulde all fulnes dwell/ and by 
 hym to reconcile all thynge vnto hym silfe/ and to set at peace 
 by him throw the bloud of his crosse both thynges in heven and 
 thynges in erth. 
 
 And you (which were in tymes past straungers/ and enymes/ 
 be cause youre myndes were set in evyll workes) hath he nowe 
 reconciled in the body of his flesshe thorowe deeth/ to make you 
 holy/ and soche as no man coulde complayne on/ and with out 
 faut in his awne sight/ yf ye continue grounded and stablysshed 
 in the fayth/ and be not moved awaye from the hope of the gos- 
 pell/ wherof ye have herde/ howe that it is preached amonge all 
 creatures/ which are vnder heven/ wher of I Paul am made 
 a minister. 
 
 Nowe ioye I in my passions which I sufFre for you / and fulfill 
 that which is behynde off the affliccions off Christ in my flesshe 
 for his boddies sake / which is the congregaciou / wher of am I 
 made a minister acordynge to the ordinaunce of god/ which ordi- 
 naunce was geven me vnto you warde/ to fulfill tlie worde of god/ 
 that mistery hid sence the worlde began/ and sence the begyn- 
 nynge of generacions : But nowe is opened to his saynctes/ to 
 whoiii god wolde make knowen the glorious riches of his mistery 
 amonge the gentyls/ which riches is Christ in you/ the hope of 
 glory/ whom we preach warnynge all men/ and teacliynge all 
 men in all wisdom/ to make all men parfait in Christ Jesu : 
 Wherin T also labour and stryve/ even as farforth as hys workynge 
 worketh in me myghtely. 
 
 Cj^c siccotttJc Cijaptcr. 
 
 1 WOLDE ye knewe what fyghtinge 1 have for youre sakes 
 and for them of Ladicia/and for as many as have not sene 
 y 5
 
 dFo. d\b). Ci)t epistle of i^aul 
 
 my parson in the tiesslie/ that their hertes myght be comforted 
 and knet togedder in love/ and in all ryches of full vnderstond- 
 ynge/ forto knowe the mistery ofi'God the father and of Christ 
 in whom are hid all the treasures of wisdom and knowledge. 
 This I saye lest eny man shulde begylde you with entysynge 
 wordes. For though I be absent in the flesshe/ yet am I present 
 with you in the sprete ioyinge and beholding the order that ye 
 kepe/ and youre stedfast fayth in Christ. As ye have therfore 
 receaved Christ Jesu the lorde/ even so walke roted and bylt in 
 hym/ and stedfaste in the fayth/ as ye have learned : and therin 
 be plenteous in gevynge thankes. 
 
 Beware lest eny man come and spoyle you thorowe philosophy 
 and disceatfull vanitie/ thorowe the tradicions of men/ and ordi- 
 nacions after the worlde/ and not after Christ. For in him 
 dwelleth all the fulnes of the godheed boddyly/ and ye are full 
 in him/ which is the heed of all rule and power/ in whom also 
 ye are circumcised with circumcision made with out hondes/ by 
 puttynge of the sinfuU boddy of the flesshe/ thorowe the circum- 
 cision that is in Christ / In that ye are buryed with him thorowe 
 baptim/ in whom ye are also rysen agayne thorowe faith/ that is 
 wroght by the operacion of god which raysed hym |"rom deeth. 
 
 And hath with hym quyckened you olso w'hich were deed in 
 synne and in the vncircumcision of youre flesshe/ and hath for- 
 geven vs oure trespases/ and hath put out the obligacion that 
 was agaynst vs/ made in the lawe written/ and thatt hath he 
 taken out of the waye/ and hath fastened it on his crosse/ and 
 hath spoyled rule and power/ and hath made a she we of them 
 openlY/ and hath triumphed over them in his awne persone. 
 
 Let noman therfore trouble youre consciences aboute meate 
 and dryncke. or for a pece of an holydaye/ as the holydaye of 
 the newe mone or of the saboth daye/ which are nothinge but 
 shaddowes of thynges to come : but the body is in Christ. Lett 
 noo man make you shute at a wronge marke/ which after his 
 awne ymaginacion walketh in the humblenes of angels/ thinges 
 which he never sawe : causlesse puft vppe with his flesshly 
 mynde/ and holdeth not the heed/ wher of all the body by 
 ioyntes and couples receaveth norisshment/ and is knet to- 
 gedder/ and encreaseth with the in creasynge that commeth 
 of god. 
 
 Wherfore if ye be deed with Christ from doctrine of the worlde: 
 Why as though ye yet lived in the worlde/ are ye ledde with 
 tradicions of them that saye? Touche not/ Tast not/ Handle 
 not : \\ hich all pervsshe with the vsynge of them/ and are after the
 
 to tijc CoIo^swaiTJi. €\f. ii). 
 
 commaundmcntcs/' and doctryns of men : which thinges have 
 the siniihtiule of wisdom in chosen holynes/ and humblenes/ and 
 in thatt they spare not the body / and do the flesshe no worshyppe 
 vnto his nede. 
 
 Ci)e ii]. €i)aptn-. 
 
 TF ye be then rysen agayne with Christ seke those tliynges 
 
 which are above/ where Christ sitteth on the right lionde oi' 
 god. Set youre afteccion on thynges that are above/ and not on 
 thynges wliich are on the erth. For ye are deed/ and youre lyfe 
 is hid with Christ in god. When Christ which is oure lyfe shall 
 shewe liym silfe/ then shall ye also apere with hym in glory. 
 
 MortiHe therfore youre members which are on the erth/ for- 
 nicacion/ vnclennes/ vnnaturall lust/ evyll concupiscence/ and 
 covetousnes which is worshippynge off ydols : for which thynges 
 sakes the wrath of god falleth on the chyldren off vnbeleve. In 
 which thynges ye walked once/ when ye lived in them. 
 
 But nowe put ye also awaye from you all thynges/ wrath/ 
 fearsnes/ maliciousnes/ cursed speakynge/ filthy speakynge out 
 of youre mouthes. Lye not one to another/ seynge that ye have 
 put oft the olde man with his workes/ and have putt on the nue/ 
 which is renued in knowledge of god/ after the ymage of hym 
 that made hym/ where is nether greke ner iewe/ circumcision 
 nor vncircumcision/ Barbarous or Sithian/ bonde or fre : Butt 
 Christe is all inall thynges. 
 
 Nowe therfore as elect of god/ holy and beloved/ put on 
 tender mercie/ kyndnes/ humblenes of mynde/ meknes/ longe 
 suflTerynge/ forbearynge one another/ and forgevynge one another 
 (if eny man have a quarrell to a nother) even as Christ forgave 
 you/ even so do ye. Above all these thynges put on love/ 
 which is the bonde off" parfectnes/ and the peace of god rule 
 in youre hertes/ to the which peace ye are called in one body : 
 and se thaye be thankfull. 
 
 Let the worde of god dwell in you plenteously in all wysdom. 
 Teache and exhorte youre awne selves/ in psalmes/ andhymnes/ 
 and spretuall songes which have favour with them/ syngynge in 
 youre hertes to the lorde. And all thinges (whatsoever ye do 
 in worde or dede) do in the name of the lorde Jesu/ gevinge 
 thankes to god the father by him. 
 
 Wyves submit youre selves vnto youre awne husbandes/ as it 
 is comly in the lorde. Husbandes love youre wyves and be nott 
 bitter vnto them. Children obey youre fathers and mothers/ in 
 
 Y 7'
 
 dTo. (\yhi). CIjc ffiptStU of 33aul 
 
 all tliiiiges/ for that is wele pleasynge vnto the lorde. Fathers 
 rate not youre children/ lest they be of a desperate mynde. 
 Servauntes be obedient vnto youre bodyly masters in all thynges: 
 not with eye service as men pleasers/ but in synglenes of herte 
 fearynge god. And whatsoever ye do/ do it hertely as though 
 ye did it to the lorde/ and not vnto mexi/ remembrynge that of 
 the lorde ye shall receave the rewarde of inheritaunce/ for ye 
 serve the lorde Christ. But he that doth wronge/ shall re- 
 ceave for the wronge that he hath done : for there is no respect 
 of persons. Ye masters do vnto youre servauntes that which 
 is iust and eqall/ remembrynge that ye have also a master in 
 heven. 
 
 Wt)t til). CI;aptcr. 
 
 /CONTINUE in prayer and watch in the same with thankes 
 gevynge/ praynge also for vs that god open vnto vs the 
 dore of vtteraunce/ that we maye speake the mistery of Christ 
 (wherfore I am in bondes) that I maye vtter it/ as it becommeth 
 me to speake. Walke wisely to them that are with out/ and 
 redeme the tyme. Let youre speache alwaye have faveoure 
 with it and be salted/ that ye maye knowe howe to answer every 
 man. 
 
 The deare brother Tichicos shall tell you off all my busynes/ 
 which is a faythfuU minister/ and felowe servaunt in the lorde/ 
 whom I have sent vnto you for the same purpose/ that he myght 
 knowe howe ye do/ and myght comfort youre hertes/ with one 
 Onesimus a faythfuU/ and a beloved brother/ which is one of 
 you. They shall shewe you of all thynges which are adoynge 
 here. 
 
 Aristarchus my preson felowe saluteth you/ and Marcus 
 Barnabassis sisters sonne : as touchynge whom/ ye receaved 
 commaundementes. YfF he come vnto you receave liym : and 
 Jesus which is called Justus/ which are of the circumcision. 
 These only are my workfelovves vnto the kyngdom of god which 
 were vnto my consolacion. Epaphras the servaunt of Christ/ 
 which is one of you/ saluteth you/ and all wayes laboreth fer- 
 vently for you in prayers that ye maye stonde perfet / and full 
 in all that is the will off God. I beare hym recorde that he 
 hath a fervent mynde towarde you/ and towarde them of 
 Laodicia and them off Hierapolis. Deare Lucas the phisicion 
 greteth you/ and Demas. Salute the brethren which are of 
 Laodicia/ and salute Nymphas/ and the congregacion which is
 
 to tJbf €o\oii^mi. €I> Hi). 
 
 in his housse. And when the pistle is reed of you / make that 
 it be reed in the congreg;acion of the Laodicians also : and that 
 ye lyke wyse rede the pistle of Laodicia. 
 
 And saye to Archippus : Take hede to thyne office that thou 
 hast receaved in the lorde/ that thou fuUfiU it. The 
 salutacion by the honde of me Paul. Re- 
 member my bondes Grace be 
 with you/ Amen. 
 
 Sent from Rome by Tichicus 
 and Onesimus, 

 
 iFBrjst ^mit off mm to m 
 
 C!)e fin*5t Cftapttn 
 
 'E'B%, Silvanus/ and Timotheus. 
 
 Vnto the congregacion of the Tessalonians 
 
 in God the father/ and in the lorde Jesus Christ 
 Grace be with you / and peace from god oure 
 
 father/ and from the lorde Jesus Christ. 
 
 We geve god thankes all waye for you all/ 
 
 makynge mension of you in oure prayers with 
 outt ceasynge/ and call to remembraunce youre worke in the 
 faythe/ and labour in love and perseveraunce in the hope of 
 oure lorde Jesus Christ/ in the sight of God oure father: be 
 cause we knowe brethren beloved of god/ howe that ye are 
 electe For oure gospell cam not vnto you in worde only/ but 
 also in power/ and also in the holygost and in moche certaynte/ 
 as ye knowe howe that w-e behaved oure selves amonge you/ for 
 youre sakes. 
 
 And ye counterfaited vs/ and the lorde: and receaved the 
 worde in moche affliccion / with ioye of the holy gost : so 
 that ve were an ensample to all that beleve in Macedonia/ 
 and Achaia. For from you sounded out the worde off the 
 lorde / nott in Macedonia and Achaia only : but youre fayth also 
 which ye have vnto god/ spred her silfe abroade in all quartars/ 
 so gratly that it nedeth not vs to speake eny thynge at all : for 
 they them selves shewe of you what maner of entrynge in we 
 had vnto you/ and howe ye tourned to god from ymages forte 
 serve the livynge and true god / and for to loke for his sonne 
 from heven / whom he raysed from deeth : I mean Jesus which ' 
 delivereth vs from wrath to come. 
 
 Cl;t scfontic Cijaptri*. 
 
 "K^OR ye youre selves brethren knowe of oure entraunce in 
 -^ vnto you / howe that it was not in vayne : but even after
 
 €l)e dTuvjit ©pt^tlf of ^aul to t\)t Zt&MonvHu^. CI> tj. 
 
 that we had siiftered before and where shamfuUy entreated at 
 Phillippos (as ye wele knowe) then were we bolde in oure God 
 to speake vnto you the gospell off God/ with nioche strivynge. 
 Oure exhortacion was not to brynge you to errour/ nor yet to 
 vnclennes/ nether was it with gyle: but as we were alowed of 
 God/ that the gospell shulde be conimytted vnto vs: even so we 
 speake / not as though we entended to please men / butt God / 
 which trieth oure hertes. 
 
 Nether was oure conversacion at eny tynie with flatterynge 
 iwordes (as ye wele knowe) nether in cloked coveteousnes/ God 
 is recorde: nether sought we prayse of men/ nether of you/ 
 nor yet of eny wotber/ when we myght have bene chargeable/ 
 as the apostles of Christ: but we were tender amonge you/ 
 even as a norsse cheressheth her children / so was oure aifeccion 
 towarde you oure goode will was to have dealte vnto you/ not 
 ithe gospell off God only: but also oure owne soules / be cause 
 ye were deare vnto vs. 
 
 Ye remember brethren our laboure and travayle. For we 
 labored daye and nyght/ be cause we wolde not be greveous 
 vnto eny off you/ and preached you the gospell of God. Ye 
 are witnesses/ and so is god/ howe holyly and iustly (that noman 
 ^xoulde blame vs) we behaved oure selves amonge you that be- 
 lieve/ as ye knowe howe that we exhorted and comforted/ and 
 ^besought every one off you/ as a father his children / that ye 
 wolde walke worthy of the lorde/ which hath called you vnto his 
 kyngdom and glory. 
 
 For this cause thanke we god without ceasynge/ be cause 
 Ichat when ye receaved of vs the worde/ wherwith God was 
 ipreeched/ ye receaved it not as the worde of man : but even as 
 t was in dede/ the worde of God/ which worketh in you that 
 jeleve. For ye brethren did counterfaite the congregacions of 
 ^od which in iewry are in Christ Jesu : for ye have suffered lyke 
 i.hynges of youre kynsmen/ as we oure selves have suffered of 
 i;lie Jewes/ which as they kylled the lorde Jesus and their one 
 Drophetes/ even so have they persecuted vs/ and God they 
 [jlease not / and are contrary to all men : and forbid vs to 
 ;)reache vnto the gentyls/ that they myght be saved/ to fulfill 
 'heir synnes : For the wrath off God is come on them / even to 
 I he vtmost. 
 
 ' For as moch brethren as we are kept from you for a season / 
 lis concernynge the bodyly presence but not in the herte/ we 
 imforsed the more to se you personally with great desire/ and 
 [herfore we wolde have come vnto you / I Paul once and agayne :
 
 dFo. dyiy. Cl)f dTyvsit (Jrpt^tlc of iSaul 
 
 but Satan witlistode vs. For what is oure hope or ioye/ or 
 croune off reioysynge? are not ye in the presence ofFoure lorde 
 Jesus Christ at his commynge ? yes ye are oure glory and ioye. 
 
 Cije tij. CI;apter. 
 
 "Vl/^HERFORE sence we coulde no lenger forbeare/ hit pleased 
 vs to remayne at Athens alone/ and sent Timotheus oure 
 brother and minister of god/ and oure laboure felowe in the gos- 
 pell of Christ/ to stablysshe you/ and to comforte you ovre 
 youre fayth / that no man shulde be moved in these affliccions. 
 For ye youre selves knowe that we are even apoynted there vnto. 
 For verely when I was with you/ I tolde you before that we 
 shulde sutfre tribulacion even as it cam to passe/ and as ye knowe. 
 For this cause/ when I coulde no lenger forbeare/ I sent that I 
 myght have knowledge of youre fath/ lest haply the tempter had 
 tempted you/ and that oure labour had bene bestowed in vayne. 
 
 Nowe latly when Timotheus cam from you vnto vs and de- 
 clared to vs youre fayth/ and youre love/ and howe that ye have 
 good remembraunce of vs all Avayes/ desyringe to se vs/ as we 
 desyre to se you. Therfore brethren had I consolacion in you/ 
 in all oure adversite/ and necessite through youre fayth. For 
 nowe are we alive if ye stonde stedfast in the lorde. For what 
 thankes can we recompence to god agayne for you/ over all the 
 ioye that we ioye for youre sakes before oure god/ whyle we 
 nyght and daye praye excedyngly/ that we myght se you pre- 
 sently/ and myght fulfill that which is lackynge in youre fayth. 
 
 God hym silie oure father/ and oure lorde Jesus Christ gyde 
 oure iorney vnto you : and the lorde increaceyou/ and make you 
 flowe over in love one towarde another/ and towarde all men/ 
 even as we do towarde you/ to stablysshe youre hertes that they 
 myght be with out ought to be complayned on/ inholynes before 
 God oure father/ at the commynge of oure lorde Jesu Christ/ 
 with all is saynctes. 
 
 Ci)e tiij. Ci^apttr. 
 
 F' 
 
 'VRTHERMORE we beseche you brethren / and exhorte 
 you in the lorde Jesus/ that ye increace more and more/ 
 even as ye have receaved of vs/ howe ye ought to walke and to 
 please God. Ye remember what commaundementes we gave you 
 in the name of the lorde Jesu. For this is the will of god / which 
 is youre sanctifiynge/ that ye slnilde abstayne from fornicacion /
 
 to t\)t EtsMonmna. €\). b. 
 
 that every one of you sliulde knowe liowe to kepe his vessel in 
 sanctifyinge and honoure/ and not in the lust of concupiscence /^ 
 as do the hethen / which knowe not god/ that no man goo be- 
 yonde/ and defraude his brother in bargaynynge/ be cause the 
 lorde is a venger of all suche thynges : as we tolde you before 
 tyme/ and testifyed vnto you. For god hath not called vs vnto 
 vnclennes : but vnto sanctifyinge. He therfore that despiseth/ 
 despiseth not man/ but God/ which hath sent his holy sprete 
 amonge you. 
 
 But as touchynge brotherly love/ ye nede not that I wryte 
 vnto you. For ye are taught of god to love on another. Ye 
 and that thynge verely ye do vnto all brethren/ which are 
 thorowe oute all Macedonia. We beseche you brethren thatt ye 
 encreace/ more and more/ and that ye studdy to be quyet/ and 
 to medle with youre owne busynes/ and to worke with youre 
 owne hondes/ as we commaunded you: that ye maye behave 
 youre selves honestly towarde them that are with out and that 
 nothynge be lackynge vnto you. 
 
 I wolde not brethren have you ignoraunt as concernynge them 
 which are fallen aslepe / that ye sorowe not as wother do which 
 have no hope For yf we beleve that Jesus died/ and rose 
 agayne : even so them also which slepe by Jesus/ will god brynge 
 agayne with hym. And this saye we vnto you in the worde of 
 the lorde/ that we which live and are remaynynge in the com- 
 mynge of the lorde/ shall not come yerre they/ which slepe 
 For the lorde hym silfe shall descende from heven with a shute/ 
 and the voyce off the archangyll/ and trompe of God. And the 
 deed in Christe shall aryse fyrst : then shall we which live and 
 remayne/ be caught vppe with them also in the cloudes to mete 
 the lorde in the ayer. And so shall we ever be with the lorde. 
 Wherfore comfort youre selves one another with these wordes. 
 
 CIjc b. CI;aptev. 
 
 I^F the tymes and seasons brethren ye have no nede that 1 
 ^"^ write vnto you : for ye youre selves knowe parfectly/ that 
 the daye of the lorde shall come even as a thefe in the nyght. 
 When they shall saye peace and no daunger/ then commeth on 
 them soden destruccion/ as the travalynge off a woman with 
 childe/ and they shall nott scape. But ye brethren are not in 
 darcknes/ that that daye shulde come on you as it were a thefe. 
 Ye are all the children of light/ and the chyldren of the daye: 
 we are nott off the nyght/ nether off darcknes.
 
 iTo. dyy. Ci)£ dTuv^t (JEpt^tle off ^nid to tl)f CcSSalonyansi. 
 
 Tlierfore let vs not slepe as do wotlier : but let vs watch and 
 be sober. For they that slepe/ slepe in the nyght : and they 
 that be dronken/ are dronken in the nyght. But lett vs which 
 are of the daye be sober/ armed with the brest plate of fayth 
 and love/ and with hope of health/ as an helmet. For god hath 
 not apoynted vs vnto wrath : but to obtayne health by the 
 meanes off oure lorde Jesu Christ/ which died for vs : that 
 whither we wake or slepe/ we shulde live togedder with him. 
 
 Wherfore comforte youre selves togedder/ and edyfie one 
 another/ even as ye do. 
 
 We beseche you brethren/ thatt ye knowe them which laboure 
 amonge you/ and have the oversight of you in the lorde/ and 
 geve you exhortacion/ that ye have them the more in love/ For 
 their workes sake/ and be at peace with them. We desyre you 
 brethren warne them that are vnruly / comforte the feble mynded / 
 forbeare the weake have continuall pacience towarde all men. 
 Se that none recompence evyll for evyll vnto eny man : but ever 
 folowe that whiche is good/ both amonge youre selves/ and to 
 all men. Reioyce ever. Praye continually. In all thynges 
 geve thankes. For this is the will oft' God in Christ Jesu 
 towarde you. 
 
 Quenche not the sprete/ despise nott prophesyinge. examen 
 all thynges. Kepe that which is good, abstayne from all sus- 
 picious thynge. The very god of peace sanctifie you thorow oiit. 
 And I praye God that youre whole sprete/ soule / and body/ 
 be kept fautlesse vnto the commynge of oure lorde Jesus Christ, 
 faythfull is he/ which called you : which will also do it. Brethren / 
 
 praye for vs. Grete all tlie brethren with an holy kysse. 
 
 I charge you in the lorde/ that this pistle be redde vnto 
 
 all the wholy brethren. The grace off" the lorde 
 
 Jesus Christ be with you Amen. 
 
 The fyrst pistle vnto the Tessalonyans 
 written from Athens.
 
 €f)t 
 
 ^rcontrf ^i^tlt n!f ^aul to tfie 
 
 €l)t f|)reit Cfeapt^n 
 
 ^ilEIC/ Silvanus/ and Timotheus. 
 
 Vnto the congregacion off the Tessalonyans/ 
 
 which are in god oure father/ and in the lorde 
 
 Jesus Christ. 
 
 Grace be with you and peace from God oure 
 
 father/ and from the lorde Jesus Christ. 
 We are bounde to thanke god all wayes for you brethren / 
 as itt is mete/ be cause that youre fayth groweth excedyngly/ 
 and every one of you swymmeth in love towarde another 
 betwene youre selves/ so thatt we reioyce off you in the congre- 
 gacions off god/ over youre pacience and faith in all youre per- 
 secucions/ and tribalacions that ye suffre : which is a token of 
 the rightewes iudgement of god/ that ye are counted worthy of 
 the kyngdom of god/ for which ye also suffre. Hit is verely a 
 rightewes thynge with god/ to recompence tribulacion to them 
 that trouble you : and to you which are troubled rest with vs/ 
 when the lorde Jesus shall shewe hym sylfe from heven/ wyth his 
 myghty angels/ in flammynge fyre/ rendrynge vengeaunce vnto 
 them that knowe not god/ and to them that obeye nott vnto the 
 gospell off oure lorde Jesus Christ/ which shalbe punnysshed 
 with everlastynge damnacion/ from the presence of the lorde/ 
 and from the glory of his power/ when he shall come to be glory- 
 fied in his saynctes/ and to be made marvelous in all them that 
 beleve : be cause oure testimonye that we had vnto you / was 
 beleved even the same daye that we preched it. Wherfore we 
 
 z 2
 
 dTo. dyy). Cljr ^rcontJc drpi^tU off \Bml 
 
 praye all wayes for you that oure god make you worthy of the 
 callynge/ and fulfill all delectacion off goodnes/ and the worke 
 off f'ayth/ with power : that the name off cure lorde Jesus Christ 
 maye be gloryfied in you/ and ye in hym/ thorowe the grace of 
 oure God/ and of the lorde Jesus Christ. 
 
 Ci)c Stcontit Cijaptcr. 
 
 "Y1/"E beseche you brethren by the commynge of oure lorde 
 Jesu Christ/ and in that we shall assemble vnto hym/ that 
 ye be nott sodenly moved from youre mynde / and be not troubled / 
 nether by sprete/ nether by wordes/ nor yet by letter/ which 
 shulde seme to come from vs / as though the daye of Christ were 
 at honde. Let no man deceave you by eny meanes/ for the 
 lorde commeth not/ excepte there come a departynge fyrst/ and 
 that that synfull man be opened/ the sonne of perdicion which 
 is an adversarie/ and is exalted above all that is called god/ or 
 that is worshipped : so that he shall sitt in temple of god/ and 
 shewe hym silfe as god. 
 
 Remember ye not/ that when I was yet with you/ I tolde you 
 these thynges ? and now ye knowe what with holdetli : even 
 thatt he myght be vttered at his tyme. For alredy the mistery 
 off iniquytie worketh. Only he that holdeth/ let him nowe 
 holde/ vntill hit be taken out of the waye/ and then shall that 
 wicked be vttered / whom the lorde shall consume with the sprete 
 ofFhys mouth/ and shall destroye with the aparence of his com- 
 mynge/ even hym whose commynge is by the workynge off 
 Satan/ with all lyinge power/ signes/ and wonders: and in all 
 deceavablenes oft' vnrightewesnes / amonge them that perysshe : 
 be cause they have nott receaved the love off" the trueth / thatt 
 they myght have bene saved. And therfore god shall sende 
 them stronge delusion/ that they shulde beleve lyes : thatt all 
 they myght be damned which beleved not the trueth/ but had 
 pleasure in vnrightewesnes. 
 
 We are bounde to geve thankes alwaye to god for you brethren 
 beloved off" the lorde/ for be cause that God hath from the be- 
 gynnynge chosen you to health / thorowe sanctifyinge off" the 
 sprete/ and thorowe belevynge the trueth : where vnto he called 
 you by oure gospell / to obtayne the glory that commeth of oure 
 lorde Jesu Christ. 
 
 Therfore brethren stonde fast and kepe the ordinacions/ which 
 ye have learned : whether it were by oure preachynge/ or by 
 oure pistle : Oure lorde Jesu Christ hym silfe/ and god oure
 
 to tl)c Cc^sialonuanji. €i). iij. 
 
 father/ which hath loved vs/ and geven vs everlastynge consola- 
 cion/ and goode hope thorowe grace/ comforte youre hertes/ 
 and stablysshe you in all sayinge/ and goode doynge. 
 
 '€i)t uj. Cijaptcr. 
 
 F 
 
 'VRTHERMORE brethren praye for vs/ that the worde of 
 god maye have fre passage/ and be gloryfied/ as it is with 
 you : and thatt we maye be delivered from vnresonable and 
 evyll men. For all men have not fayth : but the lorde is fayth- 
 fuU/ which shall stablysshe you /and kepe you from evyll. We 
 have confidence throw the lorde to you warde/ that ye both do / 
 and will do / that which we commaunde you. And the lorde 
 gyde youre hertes vnto the love ofFGod / and pacience of Christ. 
 
 We requyre you brethren in the name of oure lorde Jesu 
 Christ/ that ye withdrawe youre selves from every brother that 
 walketh inordinatly/ and not after the institucion which ye re- 
 ceaved of vs. Ye youre selves knowe howe ye ought to coun- 
 terfayte vs. For we behaved not oure selves inordinatly amonge 
 you. Nether toke we breed of eny man for nought : but we 
 wrought with laboure and travayle nyght and daye/ be cause we 
 wolde not be grevous to eny off you : nott butt that we had 
 auctorite : butt to make oure selves an insample vnto you/ to 
 counterfayte vs. For when we were with you/ this we warned 
 you off/ that yf there were eny which wolde nott worke / that 
 the same shulde not eate. 
 
 We have herde saye no dout that there are some which walke 
 amonge you inordinatly/ and worke not at all/ but are besy- 
 bodies. Them that are soche/ we commaunde and exhorte in 
 the name off oure lorde Jesu Christe/ that they worke with 
 quyetnes / and eate their breed. Brethren be not weary in well 
 doynge. YfFeny man obey nott oure sayinges/ sende vs worde 
 off hym by a letter : and have no companie with hym / that lie 
 maye be a shamed : And count hym not as an enemy : but warne 
 hym as a brother. 
 
 The very lorde off peace / geve you peace all wayes / by all 
 
 meanes. The lorde be with you all. The salutacion 
 
 off me Paul wyth myne awne honde. This is 
 
 the token in all pistles. So I write. The 
 
 grace of oure lorde Jesus be with 
 
 you all Amen. 
 
 Sent from Athens.
 
 €l)t 
 
 Snv^t pi^tlc off ^aul bnto CimotJni£(. 
 
 Win fprsit Cf)aptm 
 
 !3iH?l an Apostle of Jesus Christ/ by the com- 
 maundement of god oure savioure/ and of the 
 lorde Jesu Christ/ which ys oure hope. 
 Vnto Timothe hys naturall sonne in the fayth. 
 Grace mercy and peace from god oure father/ 
 and from the lorde Jesu Christ. 
 As I besought the to abyde styll in Ephesus when I departed 
 into macedonia/ even so do that thou warne some that they 
 teache no nother wyse : nether geve hede to fables and genealo- 
 gies/which are endlesse/ and brede doutes/ more then godly 
 edyfyinge which is by faith : for the ende of the commaundement 
 is love that commeth off a pure herte and of a good conscience/ 
 and of fayth vnfayned : from the which thynges/ some have erde/ 
 and have turned vnto vayne iangelynge/ be cause they wolde be 
 doctours in the scripture and yett vnderstonde nott what they 
 speake/ nether wherof they aiFerme. 
 
 We knowe that the lawe is god / yf a man vse it lawfully / 
 vnderstondinge this/ howe that the lawe is not geven vnto a 
 righteous man/ butt vnto the vnrighteous and disobedient/ to the 
 vngodly and to synners/ to vnholy and vnclean/ to murtherers 
 of fathers and murtherers of mothers/ to manquellars and whor- 
 mongers : to them that defile them selves with mankynde : to 
 menstealers : to lyars and to periured/ and so forth yf there be 
 eny wother thynge that is contrary to holsome doctryne accord- 
 ynge to the glorious gospell off the holy god / which gospell is 
 committed vnto me.
 
 €J)e dTuvst (JPptfiitlc off ^nitl to Ct'motl^tus. CI> i). 
 
 And I tlianke hym that hath made me stronge in Christ Jesa 
 oiire lorde: for lie counted me true/ and put me in office/ when 
 before I was a blasphemar/ and a persecuter/ and a tyraunt. 
 Neverthelesse I obtayned mercy because I did it ignorauntly/ in 
 vnbelefe: but the grace of oure lorde was more aboundaunt/ 
 with fayth and love/ which is in Christ Jesu. 
 
 This is a true saynge/ and by all meanes worthy to be receaved /. 
 that Christ Jesus cam into the worlde to save synners/ of whom 
 I am chefe : Notwithstondynge vnto me was mercy geven / tliat 
 Jesus Christ shulde fyrst shewe on me all longe pacience/ vnto 
 the ensample ofFthem which shall in tyme to come beleve on hym 
 vnto eternall lyfe. So then vnto god/ kynge everlastynge / im- 
 mortall/ invisible/ and wyse only/ be honoure and prayse for 
 ever and ever Amen. 
 
 This commaundement commit I vnto the sonne Timotheus / 
 accordynge to the prophesies which in tyme past were prophe- 
 sied off the/ that thou in them shuldest fyght a good fyght/ 
 havynge fayth and good conscience/ which some have put 
 awaye from them/ and as concernynge fayth have made ship- 
 wracke. of whose nombre is Himeneus/ and Alexander/ which 
 I have delivered vnto Satan/ that they myght be taught not to 
 blaspheme. 
 
 CIjc i). Cl^apter. 
 
 T EX HORTE therfore that above all thynges prayeers/ 
 -^ supplicacions/ peticions/ and gevynge of thankes/ beliad 
 for all men: for kynges/ and for all thatt are in preeminence/ 
 thatt we maye live a quyet and a peasable life / in all godlines 
 and honestie. For that is good and accepted in the sight of 
 god oure savioiire/ which wolde have all men saved/ and to 
 come vnto the knowledge of the trueth. For there is one god/ 
 and one mediator bitwene god and man/ which is the man 
 Christ Jesus/ which gave hym silfe a raunsom for all men/ that 
 it shulde be preached at his tyme / where vnto I am apoynted a 
 preacher/ and an apostle (I tell te trueth in Christ and lye not) 
 beynge the teacher of the gentyls in fayth and veritie. 
 
 I woll therfore that the men praye every where/ lyftynge 
 vppe pure hondes without wrath / or arguynge. Lykwyse also 
 the wemen that they arraye them selves in manerly aparell with 
 shamfastnes/ and honest behaveour/ not with broyded heare/ 
 other golde/ or pearles/ or costly araye : butt with suclie as 
 
 z 7
 
 dFo. dyyii). CI)c dTnvslt (JBpt'gtlf off 33aul 
 
 becommetli wemen tliat professe the worshippynge of God 
 lliorow good workes. Let the woman learne in silence with all 
 subieccion. I sufFre not a woman to teache/ nether to have 
 auctorite over a man : butt forto be in silence. For Adam 
 was fyrst formed/ and then Eve. Also Adam was not de- 
 ceaved/ butt the woman was deceaved/ and was in trangres- 
 ,sion. Notwithstondynge they shalbe saved thorow bearynge off 
 children/ yff they continue in the fayth and in love/ and in 
 sanctifying. 
 
 Ci^e tij. Cljaptcr. 
 
 ^T'HIS is a true sayinge : Yff a man covet the office of a 
 bisshope/ he desyreth a good worke. Ye and a bisshope 
 must be fautlesse/ the husband of one wyfe/ sober/ of honest 
 behaveoure/ honestly aparelled/ harberous/ apt to teache/ not 
 dronken/ no fyghter/ not geven to filthy lucre: but gentle/ 
 abhorrynge fightynge/ abhorrynge coveteousnes/ and won that 
 rneleth his owne housse honestly/ havynge children vnder obe- 
 dience/ with all honeste. For yf a man cannot rule his owne 
 housse/ howe shall he care for the congregacion of god. He 
 niaye not be a yonge man/ lest he swell and faule into the 
 iudgement of the evyll speaker. He must also be wele reported 
 off amonge them which are with outfoith/ lest he fall into .re- 
 buke/ and into the snare oft the evyll speakar. 
 
 Lykwyse must the deacons be honest/ not double tonged/ 
 nott geven unto moche drynkynge/ nether vnto filthy lucre : 
 butt havynge the mistery of the fayth in pure conscience. And 
 let them fyrst be proved/ and then lett them minister/ yf they 
 be founde fautlesse. 
 
 Even so must their wyves be honest/ not evyll speakars : 
 butt sober/ and faythfull in all thynges. Let the deacons be 
 the husbandes of one wyfe and suche as rule their children 
 wele/ and their owne housholdes. For they that minister well/ 
 get them selves good degre/ and greate libertie in the fayth/ 
 which is in Christ Jesu. 
 
 These thynges write I vnto the/ trustynge to come shortly 
 vnto the. And yff" I come not/ that thou mayst yet have know- 
 ledge howe thou oughtest to behave thy silfe in the housse off 
 God / which is the congregacion oft" the livynge God / the pillar 
 and grounde of trueth. And with out naye gret is that mistery 
 of godhnes. God was shewed in the flesshe/ was iustified in the
 
 sprete/ was sene oflf angels/ was preached vnto the gentyls/ was 
 beleved on in erth and receaved vppe in glory. 
 
 €i)t lb. Cijapter. 
 
 ^T^HE sprete speaketh evydently that in the latter tymes some 
 -^ shall departe from the fayth/ and shall geve hede vnto 
 spretes of errure/ and dyvlysshe doctryne ofFthem which speake 
 falce thorow ypocrisy / and have their consciences marked with an 
 hott yeron/ forbyddynge to mary/ and commaundynge to ab- 
 stayne from meates / which god hath created to be receaved with 
 gevynge thankes/ ofFthem which beleve/ and have knowen the 
 triieth/ for all the creatures of God are good: and nothynge 
 to be refused / yfF it be receaved with thankes gevynge : For 
 it is sanctified by the worde of god/ and prayer. YfF thou 
 shalt put the brethren in remembraunce of these thynges/ thou 
 shalt be a good minister of Jesu Christ which hast bene norisshed 
 vppe in the wordes of fayth/ and good doctryne/ which doc- 
 tryne thou hast continually followed. But cast awaye vngostly 
 and olde wyves fables. 
 
 Exercyse thy silfe vnto godlines. For bodely exei'cyse 
 proffiteth lytell : Butt godlines is good vnto all thynges/ as a 
 thynge which hath promyses of the lyfe that is nowe/ and ofl' the 
 lyfe to come. This is a sure saynge/ and of all parties worthy 
 to be receaved. For therfore we laboure and sufFre rebuke/ 
 be cause we beleve in the livynge god/ which is the savioure ofF 
 all men / butt specially of those that beleve. Suche thynges 
 commaunde and teache. Let no man despyse thy youth : but 
 be vnto them that beleve an insample/ in worde/ in conversa- 
 cion/ in love/ in sprete/ in fayth and in purenes. 
 
 Till I come geve attendaunce to redynge/ to exhortacion/ and 
 to doctryne. Despyse not the gyfte that is in the/ which was 
 geven the thorow prophesy/ and with leyinge on of the hondes 
 ofaseniour. These thynges exercyse/ and geve thy silfe vnto 
 them/ that all men maye se howe thou proflf'etes. Take hede 
 vnto thy silfe and vnto learnynge/ and continue thei'in. For if 
 thou shalt so do thou shalt save thy silfe/ and them that heare the. 
 
 Ci)c b. Cljaptcr. 
 
 T>EBUKE not a seniour : but exhorte hym as a father/ and 
 
 the yonger men as brethren/ the elder wemen as mothers/ 
 
 the yonger as sisters/ with all purenes. Honoure widdowes
 
 dTo. dyriiih ^f dTovJit (IBpigtlc off 33anl 
 
 which are true wyddowes. Yf eny wyddowe have children or 
 neveus/ let them learne fyrst to ruele their owne houses godly/ 
 and to recompence their elders. For that is good and exceptable 
 before God. She that is a very wyddowe/ and frendlesse/ put- 
 teth her trust in god/ and continueth in supplicacion and prayer 
 nyght and daye : but she that liveth in pleasure/ is deed even 
 yet alive. And suche thynges commaunde/ that they maye be 
 without faut. Yf there be eny that provideth not for his owne / 
 and namly for them of his housholde the same denyeth the fayth / 
 and is worsse then an infydell. 
 
 Let no wyddowe be chosen vndtr threscore yere olde/ and 
 soche a wone as was the wyfe off one man / and well reported 
 off in good workes : yf she have noressed children/ yf she have 
 bene liberall to straungers/ yf she have wesshed the saynctes 
 fete/ yf she have ministred vnto them which were in adversitie/ 
 yf she were continually geven vnto all maner good workes. The 
 yonger widdowes refuse. For when they have begonne to wexe 
 wantan/ to the dishonoure of Christ/ then will they mary/ hav- 
 ynge damnacion/ be cause they have despised their fyrst fayth. 
 And also they learne to goo from housse to liousse ydle / ye not 
 ydle only/ but also tryflynge and busy bodies/ speakynge thynges 
 which are not comly. 
 
 I will therfore that the yonger wemen mary and beare children / 
 and gyde the housse / and geve none occasion to the adversary 
 to speake evyll. For many of them are all redy turned bake/ 
 and are gone after Satan. And yf eny man or woman that 
 beleveth have widdowes/ lett them minister vnto them/ and let 
 not the congregacion be charged : that hytt maye have sufficient 
 for them that are widdowes in dede. 
 
 The seniours that rule wele are worthy of double honoure/ 
 most specially they which laboure in the wordeand in teachynge. 
 For the scripture sayth : Thou shalt not musell the mouth of the 
 oxe that treadeth out the corne. And the labourer is worthy of 
 his rewarde. Agaynst a senioure receave none accusacion : but 
 vnder two or thre witnesses. Them that synne rebuke openly 
 that wother maye feare. 
 
 I testifie before god/ and the lorde Jesus Christ/ and the elect 
 angels/ that thou observe these thynges with out hasty iudge- 
 ment/ and do nothinge parcially. Laye hondes sodenly on no 
 man nether be part taker of wother menes synnes. Kepe thy 
 silfe pure. Drynke no lenger water/ but vse a lytell wyne/ for 
 thy stommakes sake/ and thyne often diseases. 
 
 Some niennes synnes are open before honde and goo before
 
 bnto Eimotljfug. €f). bj. 
 
 vnto iudgetnent : some mennes synnes folowe after, Lykwyse 
 also good workes are manyfest before honde/ and they that are 
 other wyse/ cannot be hid. 
 
 Cijc bj. Cijajptcr. 
 
 T ET as many servauntes as are vnder the yoke counte their 
 ■^ masters worthy of all honour/ that the name of god/ and 
 his doctrine be not evyll spoken off. Se that they which have 
 belevynge masters despyse them nott be cause they are brethren : 
 but so moche the rather do service / for as moche as they are 
 belevynge and beloved and part takers of the benefite. 
 
 These thynges teache and exhorte. Yf eny man teache other 
 wyse/ and is not content with the wholsome wordes of the lorde 
 Jesu Christ/ and with the doctrine off godUnes/ he is pufte vpp 
 and knoweth nothynge : but wasteth his braynes aboute ques- 
 tions/ and stryfe off wordes/ wher off sprynge envie/ stryfe/ 
 realinges/ evyll surmysinges superfluus disputynges in scolus of 
 men with corrupte myndes/ and destitute of the trueth/ which 
 thynke that lucre is godlines. From soche seperate thy silfe. 
 Godlines is great ryches/ yf a man be content with that he hath. 
 For we brought nothynge into the worlde/ and it is a playne 
 case that we can cary nothynge out. 
 
 When we have fode and rayment/ let vs theirwith be content. 
 They that wilbe ryche/ faule into temptacion/ and snares/ and 
 into many folysshe and noysome lustes/ which droune men in 
 perdicion/ and destruccion. For coveteousnes is the rote of all 
 evyll/ which whill some lusted after/ they erde from the feyth/ 
 and tanglyd them selves with many sorowes. But thou which 
 arte the man of god/ flye soche thynges. Folowe rightewesnes/ 
 godlines/ love/ pacience/ meknes. Fyght a good fyght of fayth. 
 Laye honde on eternall lyfe/ where vnto thou arte called/ and 
 hast professed a good profession before many witnesses. 
 
 I geve the charge in the sight off God/ which quickneth all 
 thynges/ and before Jesus Christ/ whych vnder Poncius Pilate 
 witnessed a good witnessynge/ that thou kepe the commaunde- 
 ment with out spott/ so that noman fynde faute wyth the/ 
 vntyll the aperynge of oure lorde Jesus Christ/ which apery nge 
 (when the tyme ys come) he shall shewe that is blessed and 
 myghty only/ kynge of kynges/ and lorde of lordes/ which only 
 hath immortahtie/ and dwelleth in light thatt no man can 
 attayne/ whom never man sawe/ nether can se : vnto whom be 
 honoure and rule everlastynge Amen.
 
 dTo.cInb. ^l)t dTMi-st e^iitU off iSaul buto Cimotljcug. 
 
 Charge tliem that are ryche in this worlde/ that they be not 
 excedynge wyse/ and that they trust not in the vncertayne 
 ryehes/' but in the Uvynge god/ which geveth vs aboundantly 
 all thynges to enioye them /and that they do good and be ryclie 
 in good workes/ and redy to geve/ and to distribute/ layinge 
 vppe in store for them selves / a good foundacion agaynst the 
 tynie to come/ that they maye obtayne eternall lyfe. 
 
 O Timothe save that whicli is geven the to kepe/ and 
 
 avoyde vngostly vanities of voyces/ and opposicions 
 
 of science falsly so called/ which science/ 
 
 whyll some professed/ they have 
 
 erred as concernynge the 
 
 fayth. Grace be with 
 
 the Amen, 
 
 Sent from Laodicia/ which is the 
 
 chefest cite of Phrigia 
 
 Pacaciana.
 
 Cl)e 
 
 ^ffontrc ^ijsitlf off ^aiil bnto Cimotijc- 
 
 €ht fprsft CI)apten 
 
 ^mE an Apostle of Jesu Christ/ by the will of 
 
 god/ to preache the promes of lyfe/ which lyfe 
 
 is in Christ Jesn. 
 
 To Timothe his beloved sonne Grace/ mercy/ 
 
 and peace/ from god the father/ and from Jesus 
 
 Christ oure lorde. 
 I thanke god/ whom I serve from myn elders 
 with pure conscience/ that with out ceasynge I make mencion 
 of the in my prayers nyght and daye/ desyrynge to se the/ 
 myndfuU off thy teares : so that I am filled with ioye/ when 
 I call to remembraunce the vnfayned fayth that is in the/ which 
 dwelt fyrst in thy graunmoder Lois/ and in thy mother Evnica : 
 and am assuered that itt dwelleth in the also, 
 
 Wherfore I warne the that thou stere vppe the gyfte of god 
 which is in the/ by the puttynge on of my hondes. For god 
 hath not geven to vs the sprete of feare : but of power / and of 
 love/ and of honest behaveour. Be not a shamed to testyfye of 
 oure lorde/ nether be ashamed of me/ which am bounde for his 
 sake : but suffre adversitie with the gospell also thorowe the 
 power of god/ which saved vs/ and called vs with an holy call- 
 ynge/ not after oure dedes / but for his purpose and grace/ which 
 grace was geven vs thorowe Christ Jesu before the worlde was/ 
 but is nowe declared openly by the apearynge off oure savioure 
 Jesus Christ/ which hath put awaye deeth/ and hath brought 
 lyfe and immortalite vnto light thorowe the gospell/ where vnto 
 I am apoynted a preacher/ and an Apostle/ and a teacher off the 
 gentyls : for the which cause I also suffre this, neverthelesse I
 
 dTol. dyybi. €\)t ^econtit (JEptStU off ^aul 
 
 am not a shamed. For I knowe whom I have beleved/ and am 
 sure that he is able to kepe that which I have committed to his 
 kepynge agaynst that daye. 
 
 Se thou have the ensample of the holsome wordes which thou 
 herdest of me/ in fayth and love which is in Jesu Christ. That 
 goodthynge whichewas committed to thy kepynge/ kepe in the 
 iioly gost which dwelleth in vs. This thou knowest howe that 
 all they which are in Asia be turned from me, of which sorte are 
 Phigellos and Hermogenes. the lorde gave mercie vnto the 
 housse off Onesiphoros/ for he ofte refresshed me/ and was not 
 a shamed off my chayne : but when he was at Rome he sought 
 me out very diligently/ and founde me. The lorde graunt vnto 
 him that he maye fynde mercie with the lorde at that daye. And 
 in howe many thinges he ministred vnto me at Ephesus thou 
 knowest very wele. 
 
 ^i)t itcontit Cl^aptcr. 
 
 nPHOU therfore my sonne be stronge in the grace that is in 
 Christ Jesu. And what thynges thou hast herde off me/ 
 many bearynge witnes/ the same delivre to faythfull men/ whych 
 are apte to teache wother. Thou therfore suffre aflliccion a sa 
 good soudier off Jesu Christ. No man that warreth/ entanglith 
 hym silfe wyth worldely busynes/ and thatt be cause he wolde 
 please hym that hath chosen him to be a soudier. And though 
 a man strive for a mastery/ yett ys he not crouned/ except he 
 strive lawfully. The liusband man that laboreth must fyrst 
 receave off the frutes. Consyder what I saye. The lorde geve 
 the vnderstondynge in all thynges. 
 
 Remember that Jesus Christ beynge off the sede of David / 
 rose agayne from deth accordynge to my gospell/ wliere in I 
 suffre truble as an evill doar/ even vnto bondes. but the worde 
 of god was not bounde. Herfore I suffre all thinges/ for the 
 electes sakes/ thatt they might also obtayne that helth which is 
 in Christ Jesu/ with eternall glory. 
 
 It is a true sayinge / if we be deed with him/ we also shall live 
 with hym. Yf we be pacient/ we shall also raigne with him. If 
 we denye him / he also shall denye vs. Yf we beleve not/ yet 
 abideth he faithfull. He cannot denye hym silfe. Of these 
 thynges put them in remembraunce. and testifie before the lorde/ 
 that they stryve not about wordes/ which is to no proffet/ but to 
 pervert the heares. 
 
 Studdy to shewe thy silfe laudable vnto god/ a workman that
 
 bnto CimotljfU£i. Ci> ii). 
 
 nedeth not to be a shamed/ divydynge the worde of tnieth iustly. 
 Vngostly and vayne voyces passe over. For they shall encreace 
 vnto gretter vngodlynes/ and their wordes shall fret even as 
 doeth a cancre. of whose nombre ys hymeneos / and Philetos / 
 which as concernynge the trueth have erred / sayinge that the 
 resurreccion is past all redy/ and do destroye the fayth of divers 
 persones. 
 
 But the sure grounde of god remayneth/ and hath this seale: 
 the lorde knoweth them that are his/ and lett every man that 
 calleth on the name of Christ/ departe from iniquitie. Notvvith- 
 stondynge in a grete housse are not only vesselles off golde and 
 of silver : but also of wood and of erthe : Some for honoure / and 
 some vnto dishonoure. Yf a man pourdge hym silfe from suche 
 felowes/ he shalbe a vessell sanctified vnto honoure mete for the 
 lorde/ and prepayred vnto all good workes. 
 
 Lustes of youth avoyde/ and folowe rightewesnes/ fayth/ love/ 
 and peace/ with them that call on the lorde with pure herte. 
 Folisshe and vnlearned questions put from the/ remembrynge 
 that they do but make stryfe. But the servaunt of the lorde 
 must not stryve : but must be peasable vnto all men/ and redy 
 to teache/ and won that can suftVe the evyll in meknes/ and can 
 informe them'that resist / yf that god att eny tyme will geve them 
 repentaunce for to knowe the trueth : thatt they maye wake out 
 I of slepe agayne / out off the snare off the devyll/ which are nowe 
 taken off hym at his will. 
 
 Cijc lij. CJjaptcr. 
 
 'T'HIS vnderstond/ that in the last dayes shall come parelous 
 tymes : For the men shalbe lovers of their awne selves/ 
 I Coveteous/ Bosters/ Proude/ Cursed speakers/ disobedient to 
 father and mother/ vnthankfull / vnholy/ churlisshe/ stubborn/ 
 falce accusars/ ryatours/ fearce/ despysers of them which are 
 good/ traytours/ heddy/ hye mynded/ gredy apon voluptousnes 
 more then the lovers of god/ havynge a similitude off godly 
 lyvynge/ but have denyed the power there of. Soche abhorre. 
 For of this sorte are they which entre into houses/ and brynge 
 into bondage wymmen laden with synne/ which wemen are ledde 
 of divers lustes/ ever learnynge/ and never able to come vnto 
 the knowledge of the trueth. 
 
 As James and Jambres withstode Moses/ even so do these 
 resist the trueth. men they are off corrupt myndes/ and leawde 
 as concernynge the fayth : but they shall prevayle no lenger.
 
 For there madnes shalbe vttered vnto all men as tliers was : but 
 thou hast sene the experience of my doctryne / ordinaunce/ pur- 
 pose/ fayth/ longe sufferynge / love/ pacience/ persecucions / and 
 affliccions which happened vnto me att Anthioche/ at Iconium / 
 and at Ivstra : which persecucions I suffered paciently/ and 
 from them all the lorde delivered me. Ye and all that will live 
 godly in Christ Jesu / must sufFre persecucions. But the evyll 
 men and disceavers / shall wexe worsse and worsse / whill they 
 deceave / and are deceaved them selves. 
 
 But continue thou in the thynges which thou hast learned / 
 which also were committed vnto the seynge thou knowest off 
 w^hom thou hast learned them, and for as moche also as thou 
 hast knowen holy scripture of a chylde/ which is able to make 
 the wyse vnto health throwe fayth / which ys in Christ Jesu. 
 For all scripture geven by inspiracion of god / is proflfitable to 
 teache/ to improve/ to informe/ and to instruct in rightewesnes/ 
 that the man of god maye be perfet/ and prepared vnto all good 
 workes. 
 
 Cij« Hi). Cfjapttr. 
 
 T TESTIFIE therfore before god/ and before the lorde Jesu 
 -*- Christ / which shall iudge quicke and deed at his aperynge in 
 his kyngdom/ preache theworde/ be fervent /be it in season/ or 
 out of season. Improve / rebuke/ exhorte with all longe suffer- 
 inge. For the tyme will come / when they wyll nott suffer wholsome 
 doctryne : butt after their awne lustes shall they (whose eares 
 ytche) gett them an heepe of teachers / and shall turne their eares 
 from the trueth / and shalbe geven vnto fables. Butt watch thou 
 in all thynges/ and suffre adversitie/ and do the worke off an 
 evangelist/ fulfill thyne office vnto the vtmost. 
 
 For I am nowe redy to be offered/ and the tyme of my de- 
 partynge is at honde. I have fought a good fight/ and have 
 fulfilled my course / and have kept the fayth. From hence forth 
 is layde vppe for me a croune of rightewesnes/ which the lorde 
 that is a righteous iudge shall geve me at that daye. nott to me 
 only : but vnto all them that love his commynge. Make spede 
 to come vnto me atonce. 
 
 For Demas hath left me/ and hath loved this present worlde/ 
 and is departed into Tessalonica. Crescens is gone to Galacia/ 
 and Titus vnto Dalmacea. Only Lucas is with me. Take Marke 
 and bringe him with the/ for he is necessary vnto me forto min- 
 ister, and Tichicus have I sent to Ephesus. the cloke that I
 
 bnto Ctmotljc. Cij. I'b. 
 
 lefte at troada with Carpus when tliou commest brynge with 
 
 the/ and tlie bokes/ but specially the paitchement. Alexander 
 
 the coppersmyth did me moche evyll/ the lorde rewarde him 
 
 accordynge to his dedes / of whom he thou ware also. For he 
 
 with stode oure preachynge sore. At my fyrst answerynge for 
 
 my silfe/ no man assisted me/ but all forsoke me. I praye god/ 
 
 that it maye nott be layde to their charges : nott with stondynge 
 
 the lorde assisted me/ and strengtlied me/ that by me the 
 
 preachyng shulde be fulfilled to the vtmost/ and that all the 
 
 gentyls shulde heare/ And I was delivered out of the mouth of 
 
 the lyon/ And the lorde shall delivre me from all yvell doynge/ 
 
 and shall kepe me vnto his hevenly kyngdom. To whom be 
 
 prayse for ever and ever Amen. 
 
 Salute prisca and Aquila/ and the houssholde of Onesiphorus. 
 
 Erastus abode at Corinthum. Trophimos I lefte at 
 
 Miletum sicke. Make spede to come before 
 
 winter. Eubolus gretith the/ and Pudes/ 
 
 and Linus/ and Claudia/ and all the 
 
 brethren. The lorde Jesus Christ 
 
 be with thy sprete. 
 
 Grace be with you Amen. 
 
 The seconde pistle written from Rome vnto 
 
 Timothe/ when Paul was presented the 
 
 seconde tyme vppe / before the 
 
 Emperoure Nero.
 
 Cf)C 
 
 \%m\t of i^atil buto Citiis^. 
 
 I^ii^^l 
 
 
 ^^1W 
 
 
 ^M 
 
 
 MM 
 
 Cfte fprdt Cf)aptei% 
 
 !Hi£l!l the servaunt of god and an Apostle of Jesu 
 Christ/ to preache the fayth of goddis electe/ and 
 the knowledge off the tiueth/ which trueth is in 
 servynge god in hope ofeternall lyfc/ which lyfe 
 god that cannot lye/ hath promysed before the 
 worlde began : but hath at the tynie apoynted 
 openned his worde by preachynge/ which preach- 
 ynge is committed vnto me/ by the comaundement of god oure 
 saveoure. 
 
 To Titus his naturall sonne in the commen fayth. 
 Grace mercie and peace from God the father / and from the 
 lorde Jesu Christ oure saveoure. 
 
 For this cause left I the in Greta/ that thou shuldest performe 
 that which was lackynge and shuldest ordeyne seniours in every 
 citie as I apovnted the. Yf eny be soche as no man can com- 
 playneon/ the husbande of one wyfe/ havynge faythfull chil- 
 dren/ which are not sclandred offrovote/ nether are disobedient. 
 For a bisshoppe must be soche as no man can complayne on / as 
 it be commeth the minister off God not stubborne/ not angrye/ 
 no dronkarde/ no fyghter/ not geven to filthy lucre : butt her- 
 berous/ one that loveth goodnes/ of honest behaveour/ righteous/ 
 holy temperat / and suche as cleaveth vnto the true worde of 
 doctryne/ thatt he maye be able to exhorte with wholsom learn- 
 ynge/ and to improve them that saye agaynst it. 
 
 For there are many disobedient and talkers off vanitie / and 
 disceavers off myndes/ namly thev off the circumcision/ whose 
 mouthes must be stopped / which pervert whole houses / teach- 
 ynge thynges which they ought nott/ be cause off filthy lucre. 
 Won beynge of them selves/ which was a poyet of their owne 
 sayde : The Cretayns are alwayeslyars/ evyll beastes/ and slowe 
 belies. This witnes is true/ wherfore rebuke them sharply/ that 
 thev mave be sounde in the favth/ and not takvn^e hede to
 
 CI;e ©pintle of 39aiil bnto Citusi. €\). iij. 
 
 iewes fables/ and commaundmentes of men/ which turne from 
 the trueth. Vnto the pure/ are all thynges pure: but vnto 
 them that are defiled/ and vnbelevynge/ is nothynge pure : but 
 even the very myndes and consciences off them are defiled. 
 They confesse that they knowe god : but with dedesthey de nye 
 hym and are abhominable/ and disobedient/ and vnto all good 
 workes discommendable. 
 
 €i)e ij. Ci;aptcr. 
 
 T> VT speake thou that which becommeth wholsome learnynge : 
 -^ That the elder men be sober/ honest/ discrete/ sounde in 
 the fayth/ in love and in pacience. And the elder wemen lyke 
 wyse that they be in soche rayment/ as be commeth holynes/ 
 not fake accusars/ not geven to moche drinkynge/ but teachers 
 of honest thynges/ that they nurter the yonge wemen forto love 
 their husbandes/ to love their children/ to be of honest behave- 
 oure/ chast/ huswyfly/ good/ and obedient vnto their aune 
 husbandes/ that the worde of god be not evyll spoken of. Yonge 
 men lykwyse exhorte that they be of honest manners. 
 
 Above all thynges shewe thy silfe an insample of good workes 
 in the doctryne/ shew vncorrupcion/ honestie/ and the wholsome 
 worde which cannot be rebuked/ that he which withstondeth 
 maye be ashamed/ havynge no thinge in you that he maye dis- 
 prayse. The servauntes exhorte to be obedient vnto their owne 
 masters/ and to please in all thinges/ not answerynge agayne/ 
 nether be pickers/ but that they shewe all good faythfulnes/ that 
 they maye do worshippe to the doctryne off" god oure saveoure 
 in all thynges. For the grace of god/ that bryngeth health vnto 
 all men/ hath apered and teacheth vs that we shulde denye 
 vngodlynes/ and wordly lustes/ and that we shulde live honestly/ 
 righteously/ and godly in this present worlde/ lokinge for that 
 blessed hope/ and glorious a perenge of the myghty god/ and of 
 oure savioure Jesu Christ: which gave hym silfe for vs/ to re- 
 deme vs from all vnrightewesnes/ and to pourdge vs a peculiar 
 people vnto him silfe fervently geven vnto good workes. These 
 thinges speake/ and exhorte/ and rebuke/ with all commaund- 
 ynge. Se that no man despise the. 
 
 Ci)e tij. €i)aptev. 
 
 Tl/'ARNE them that they submit them selves to ruele and 
 power/ to obey the officers/ that they be prompt vnto all
 
 Jfo. dyyiy- ^i)t <JBpi£itle of 33aul bnto ^iUii. 
 
 good workes/ that they speake evyll off no man/ that they be 
 no fyghters/ but softe/ shewynge all meknes vnto all men For 
 we oure selves also Avere in tymes past/ vnwyse/ disobedient/ 
 deceaved/ in daunger to lustes/ and divers manners off volup- 
 tusnes/ livynge in maliciousnes/ and envie/ full of hate hatynge 
 one another. 
 
 But after that the kyndnes and love of oure saveoure to man- 
 warde apered/ not of the dedes off rightewesnes which we 
 wrought/ but off his mercie/ he saved vs/ by the fountayne of 
 the newe birth/ and with the renuynge off the holy goost/ which 
 lie shed on vs aboundantly/ thorow Jesus Christ oure saveoure/ 
 that we once iustified by his grace/ shulde be heyres off eternall 
 lyfe/ thorowe hope. This is a true sayinge. 
 
 Off these thynges I wolde thou shuldest certifie/ that they 
 which beleve God/ myght be stodius to go forwarde in goode 
 workes. These thynges are good and proffetable vnto men. 
 Folisshe questions/ and genealogies/ and braulinges and stryfe 
 aboute the lawe avoyde/ for they are vnproffetable / and super- 
 fluus. A man that is the auctor off sectes/ after the fyrst and 
 the seconde amonicion avoyde/ remembrynge that he that is 
 soche/ is perverted/ and synneth/ even damned by his awne 
 iudgement. 
 
 When I shall sende Artemas vnto the or Tichicus be diligent 
 
 to come to me vnto Nichopolis For I have determined there to 
 
 wynter. Brynge Zenas the lawear and Apollos on their iorney 
 
 diligently/ that nothynge be lackynge vnto them. And let 
 
 oures also learne to excelle in goode workes as farforth 
 
 as nede requyreth/ that they be not vnfrutfuU. 
 
 All that are whith me salute the. Grete 
 
 them that love vs in the faythe. 
 
 Grace be with you all/ 
 
 Amen. 
 
 Written from Nichopolis a citie 
 of Macedonia.
 
 CJ)e 
 
 ^mit off ^aul bnto ^ftilnnou. 
 
 ^2EE the presoner of Jesu Christ/ and brother 
 
 Timotheus. 
 
 Vnto Philemon beloved /and oure helper/ and 
 
 to the beloved Appia/ and to Archippus oure 
 
 felowe soudier/ and to the congregacion of thy 
 
 housse. 
 
 Grace be with you and peace/ from God oure 
 father and from the lorde Jesus Christ. 
 
 I thanke my God alwayes makynge mencion off the in my 
 prayers/ when I heare off thy love and faith/ which thou hast 
 towarde the lorde Jesu / and towarde all saynctes : so that the 
 fellishippe that thou hast in the fayth/ is frutfuU thorowe know- 
 ledge off all good thynges/ which are in you by Jesus Christ. 
 And we have gret ioye/ and consolacion over thy love : For by 
 the brother/ the saynctes hertes are comforted. 
 
 Wherfore though I be bolde in Christ to enioyne the/ that 
 which becommeth the : yet for loves sake I rather beseche the/ 
 though I be as I am/ even Paul aged/ and now in bondes for 
 Jesu Christes sake. I beseche the for my sonne Onesimus/ 
 whom I begat in my bondes/ which in tyme passed was to the 
 vnprofFetable : but nowe profFetable booth to the and also to 
 me/ whom I have sent home agayne. Thou therfore receave 
 hym/ that is to saye myne awne bowels/ whom I wolde fayne 
 have retayned with me/ thatt in thy stede he myght have minis- 
 tred vnto me in the bondes off the gospell. Neverthelesse/ 
 without thy mynde/ wolde I do noo tliynge/ that that goode 
 which spryngeth oft' the shuld nott be as it wer oft' necessitie/ 
 butt willyngly.
 
 dTo. dm- CI)f (lEpi^ttc off ^aul bnto ^Pijilnnon. 
 
 Haply he tlierfore departed for a season / that tliou shuldest 
 
 receave hym for ever/ not nowe as a servaunt: butt above a 
 
 servaunt/ I mean a brotlier beloved/ specially to me: but howe 
 
 moche more vnto the/ both in the flesshe/ and also in the lorde ? 
 
 YfF thou count me a felowe receave hym as my silfe. Yff" he 
 
 have hurt the or oweth the ought/ that laye to my charge. I 
 
 Paul have written it with myne awne honde. I will recompence 
 
 it. So that I do not saye to the howe that thou owest vnto me 
 
 even thyne awne silfe. Even so brother/ let me enioye the in 
 
 the lorde. Comforte my bowels in the lorde. Trustynge in 
 
 thyne obedience/ I wrote vnto the/ knowynge that thou wilt do 
 
 more then I saye fore. More over prepare me lodgynge: 
 
 for I trust thorowe the helpe off youre prayers/ 1 shalbe 
 
 geven vnto you. There salute the/ Epaphras my 
 
 felowe presoner in Christe Jesu/ Marcus/ 
 
 Aristarchus/ Demas/ Lucas/ my helpers. 
 
 The grace of oure lorde Jesu Christ 
 
 be with youre spretes/ Amen. 
 
 Sent from Rome by One- 
 simus a seruaunt.
 
 d^v^t ^isitlf off ^. ^rter tfie ^po^tlr^ 
 
 iBi£C3£3J\ an Apostle of Jesii Christ/ to them 
 that dwell here and there as strauugers thorowe 
 out/ Pontus/ Galacia/ Capadocia/ Asia/ and 
 Bethinia / elect by the forknowledge off God the 
 father/ thorowe the sanctifyinge off the sprete/ 
 vnto obedience/ and sprynklynge of the bloud 
 off Jesus Christ. Grace be with you / and 
 peace be multiplied. 
 
 Blessed be God the father off oure lorde Jesus 
 Christ/ which thorowe his aboundant mercie 
 begat vsagayne vnto a lively hope/ by theresur- 
 rjeccion off Jesus Christ from deeth/ to enioye an inheritaunce 
 immortall/ and vndefiled/ and that putrificth not/ reserved in he- 
 ven for you which are kept by the power off god thorowe fayth / 
 vnto helth/ which health is prepared all redy to be shewed in the 
 last tyme/ in the which tyme ye shall reioyce/ though nowe for 
 a season (iff nede requyre) ye are in hevines / throwe manyfolde 
 temptacions/ that youre fayth once tried beynge moche more 
 precious then golde that perissheth (though it be tried wyth 
 fyre) myght be founde vnto lawde/ glory/ and honowre/ when 
 Jesus Christ shall apere : whom ye have not sene and ye yet 
 love hym/ in whom even nowe/ though ye se hym not/ yet ye 
 beleve/ and reioyce with ioye in effable/ and glorious : re- 
 ceavynge the ende of youre fayth/ the helth of youre soules. 
 
 Of which health / liave the prophetes enquyred and sought / 
 which prophesied of the grace that shulde come vnto you/ 
 searchynge when / or att what tyme the sprete of Christ which 
 was in them shulde signifie/ which sprete testified before/ the
 
 dTo. dyni' Ci;c Jf'mit e^ktXt of ^. J^tttv. 
 
 passions that shulcle come vnto Christ/ and the glory that shulde 
 tblowe after : vnto which prophetes it was declared/ thatt nott 
 vnto them selves/ but vnto vs/ they sliulde minister the thinges 
 which are nowe shewed vnto you / off" them which by the holy 
 goost sent doune from heven/ have preached vnto you the 
 thynges which the angels desyre to beholde. 
 
 Wherfore gyrde vppe the loynes of youre myndes / be sober/ 
 and trust parfectly one the grace that is brought vnto you / in 
 that Jesus Christ is opened/ as obedient children/ not fassion- 
 ynge youre selves vn to youre olde lustes of ignorancy : But as 
 he which called you is holy/ even so be ye holy in all maner 
 of conversacion/ be cause itt is written : Be ye holy/ for I am 
 holy. 
 
 And yfF so be that ye call on the father which with out respect 
 off" person iudgeth accordynge to every mannes worke / se that 
 ye passe the tyme off" youre pilgremage in feare. For as moche 
 as ye knowe howe that ye were nott redemed wyth corruptible 
 golde and silver from youre vayne conversacion/ which ye re- 
 ceaved by the tradicions off" the fathers : but with the precious 
 bloud of Christ/ as of a lambe vndefiled/ and withouten spott/ 
 which was ordeyned before the worlde was made : but was de- 
 clared in the last tymes for youre sakes / which by his meanes 
 have beleved on god that raysed hym from deth / and glorified 
 hym/ that ye myght have fayth and hope towarde god. 
 
 And for as moche as ye have purified youre soules thorowe 
 the sprete/ in obeynge the trueth for to love brotherly withouten 
 faynynge/ se that ye love one another with a purehert fervently.: 
 for ye are borne a newe/ not of mortall seed/ but of immortall 
 seed/ by the worde of god which liveth/ and lasteth for ever/ be 
 cause that all flesshe is as grasse/ and all the glory of man is as 
 the floure of grasse/ the grasse is widdered/ and the flower is 
 faded awaye/ but the worde of the lorde endureth ever. And 
 this is the worde which by the gospell was preached amonge 
 you. 
 
 Ci)c ij. Cljaptti*. 
 
 W 
 
 'HERFORE laye a syde all maliciousnes/ and all gyle/ 
 and dissimulacion/ and envie / and all backbytynge : and 
 as newe borne babes/ desyre that reasonable mylke which is with 
 cut corrupcion/ that ye maye growe therin. Yf so be that ye 
 have tasted howe pleasaunt the lorde is/ to whom ye come as 
 vnto a livynge stone which is disalowed of men / but elect of god
 
 €\)t dTor^t (£pigtU of ^. 3Btttv. CIj. ij. 
 
 and precious: and ye as lyvynge stones/ are made a spretuall 
 housse / and an holy presthode / for to offer vppe spretuall sacry- 
 fice/ acceptable to god by Jesus Christ, 
 
 Wherfore it is contayned in the scripture: beholde/ I put 
 in Sion an heed corner stone/ electe and precious : and he that 
 beleveth on him shall nott be a shamed. Vnto you therfore 
 which beleve is he precious : butt vnto them which beleve not 
 the same stone which the bylders refused/ is made the heed 
 stone in the corner/ and a stone to stomble att/ and a rocke to 
 offende them which stomble at the worde/ and beleve not that 
 where on they were set. But ye are a chosen generacion/ a 
 royall presthod/ an holy nacion/ and a peculiar peple/ that ye 
 shulde shewe the vertues off hym that called you out off dark- 
 nes into hys niarvelious light/ which in tyme past were nott 
 a people/ yett are ye nowe the people off God which were not 
 vnder mercy : butt nowe have obteyned mercy. 
 
 Derly beloved I beseche you as straungers/ and pilgrems/ 
 abstayne from flesshly lustes whiche fyght agaynst the soule/ 
 and se that ye have honest conversacion amonge the gentyls/ 
 that they which backbyte you as evyll doars/ maye se youre 
 good workes and prayse god in the daye offvisitacion. 
 
 Submit youre selves vnto all manner ordinaunce of man for 
 the lordes sake/ whether it be vnto the kynge as vnto the chefe 
 heed: other vnto ruelars/ as vnto them that are sent of him/ 
 for the punnysshment of evyll doars : butt for the laude of them 
 that well do. For so is the will of god / that with well doynge 
 ye shulde stoppe the mouthes of ignorant men : as fre/ and nott 
 as though ye toke libertie for a cloke of maliciousnes : but even 
 as the servauntes off god. Se that ye honoure all men. Love 
 brotherly felishippe/ feare god/ honour the kynge. 
 
 Servauntes obey youre masters with all feare / not only yf 
 they be good and courteous : but also though they be frovvarde. 
 For it commeth off grace/ yf a man for conscience towarde god 
 endure grefe/ sufferynge wrongfully. For what prayse is it/ if 
 when ye be buffetted for youre fautes/ ye take it paciently ? 
 But and if when ye do well/ ye suffer wronge and take it 
 paciently/ then is there tlianke with god. 
 
 Here vnto verely were ye called/ for Christ also suffered for 
 oure sakes : levynge vs an insample that ye shulde folowe his 
 steppes/ which did no sinne/ nether was there gyle founde in 
 his mougth : which when he was reviled/ reviled not agayne : 
 when he suffered / he threatened not/ but committed the cause 
 to him that iudgeth righteously/ which his awne silfe bare oure 
 sinnes in his body on the tree/ that we shulde be delivered from
 
 jTo. dyyri). €i)s dTnr^t (B^i^tU of ^. \Mtv. 
 
 synne and shiilde live iu rightewesnes. By whose strypes ye 
 were healed. For ye were as shepe which goo astraye : but 
 are nowe returned vnto the shepheerd/ and bisshoppe of youre 
 soules. 
 
 Ci)£ ii). Ci^aptcr. 
 
 T YKE wyse let the wemen be in subieccion to their hus- 
 "^ bandes/ that even they which beleve nott the worde/ niaye 
 without the worde be wonne by the conversacion of the wyves: 
 whyll they beholde youre pure conversacion coupled with feare. 
 Whose aparell shall not be outwarde with broyded heare / and 
 hangynge on of golde/ other in puttynge on of gorgious aparell: 
 but lett the hid man of the herte be vncorrupt/ with a meke and 
 a quyet sprete / which sprete is before god a thynge moche set 
 by. ffor after this manner in the olde tyme did the wholy wemen 
 which trusted in god tyre them selves/ and were obedient to their 
 husbandes/ even as Sara obeyd Abraham and called him lorde : 
 whose doughters ye are as longe as ye do wele. and be not 
 afrayde of every shadowe. 
 
 Lyke wyse ye men dwell with them accordynge to knowledge/ 
 gevynge honoure vnto the wyfe/ as vnto the weaker vessel/ and 
 as vnto them that are heyres also of the grace of lyfe / that youre 
 prayers be not lett. 
 
 In conclusion / be ye all of one mynde/ one sufire with another / 
 love as brethren/ be petifull/ be courteous/ not rendrynge evyll 
 for evyll: nether rebuke for rebuke : but contrary wyse/ blesse : 
 remembrynge that ye are there vnto called / even that ye shulde 
 be heyres of blessynge. For who so listeth to love lyfe and to 
 se good dayes/ let him refrayne his tonge from evyll/ and his 
 lippes thatt they speake not gyle : Let hym eschue evyll and do 
 good : let him seke peace/ and ensue it. For the eyes of the 
 lorde are over the righteous/ and his eares are open vnto their 
 prayers : butt the face oft' the lorde beholdeth them that do evyll. 
 
 Moreover who is it that will harme you yff ye folowe that 
 which is good? not with stondynge happy are ye yff ye suftre for 
 rightewesnessis sake. Neverthelesse feare not though they seme 
 terrible vnto you/ nether be troubled : but sanctitie the lorde god 
 in youre hertes. be redy all waves to geve an answere to every 
 man that axeth you a reson of the hope that ye have / and that 
 with meaknes and feare : havynge a good conscience/ that when 
 they backbyte you as evyll doars/ they maye be a shamed/ for 
 as moche as they have falcely accused youre god conversacion 
 in Christ.
 
 Clje dTyv^t (JEpi^tlc of ^. l^ttn: CI), tiij. 
 
 Hit is better (yf tlie wyll of god be so) that ye sufFre for well 
 doynge/ then for evyll doynge. For as moche as Christ hath 
 once suffered for sinnes/ the iuste for the vniuste/ forto brynge 
 vs. to god/ and was killed/ as pertaynynge to the flesshe : but 
 was quyckened in the sprete. 
 
 In which sprete/ he also went and preached vnto the spretes 
 that were in preson/ which were in tyme passed disobedient/ 
 when the longe sufferynge of god abode excedinge paciently in 
 the dayes of noe/ whill the arcke was a preparynge/ wherein 
 feawe (that is to saye viij. soules) were saved by water/ which 
 signifieth baptini that nowe saveth vs/ not the puttynge awaye 
 of the filth of the flesshe/ but in that a good conscience con- 
 senteth to god/ by the resurreccion of Jesus Christ/ which is on 
 the right honde of god / and is gone into heven/ angels/ power/ 
 and myght/ subdued vnto him. 
 
 F 
 
 Cije Hi). Cljapter. 
 
 OR as moche as Christ hath suffered for vs in the flesshe/ 
 arme youre selves like wyse with the same mynde : for he 
 which suffereth in the flesshe ceasith from synne / that he hence 
 forwarde shulde live as moche tyme as remayneth in the flesshe / 
 not after the lustes of men : butt after the will of God. For it 
 is sufficient for vs that we have spent the tyme that is past of 
 the lyfe/ after the will of the gentyls/ walkynge in wantannes 
 lustes / dronkennes / in eatynge / drynkynge/ and in abhominable 
 ydolatrie. 
 
 And it semeth to them a straunge thinge that ye runne not also 
 with them vnto the same excesse of ryote/ and therfore speake 
 they evyll off you / which shall geve a comptes to hym that is 
 redy to iudge quycke and deed. For vnto this purpose verely 
 was the gospell preached vnto the deed/ that they shulde be 
 iudged after the manner off men in the flesshe/ but shulde live 
 godly in the sprete. The ende of all thynges is at honde. 
 
 Be ye therfore discrete/ and sober/ that ye maye be apte to 
 pray res. Butt above all thynges have fervent love a monge you. 
 For love covereth the multitude of sinnes. Be ye herbrous/ and 
 that without grudginge. As every man hath receaved the gyfte/ 
 minister the same one to another as good ministers of the many- 
 folde grace of god. Yf eny man speake / let him talke as thoughe 
 he speake the wordes of god. Yf eny man minister/ let him do 
 it as of the abiiitie which god ministreth vnto him. Tiiat god in 
 all thinges maye be gloryfied thorowe Jesus Christ/ to whom be
 
 iTo. clynii)- C1)c dTwi-^t iEptsJtU of ^. 33ftfi-. 
 
 prayse and dominion tor ever and vvhyll tlie vvorlde stondetli 
 Amen. 
 
 Derly beloved/ be not troubled in this heate/ which nowe is 
 come among-e you to trye you / as though some straunge thynge 
 had happened vnto you : but reioyce in as moche as ye are parte 
 takers ofChristes passions / thatt when his glory apereth/ ye maye 
 be mery and gladde. 
 
 Happy are ye when ye suifre rebuke for the name of Christ. 
 For the sprete of glory and the sprete of god resteth apon you . 
 On their parte he is evyll spoken of: but on youre parte he is 
 glorified. 
 
 Se that none of you suffer as a murtherer/ or as a thefe/ or an 
 evyll doar/ or as a busybody in wother mens matters. Yff eny 
 man suffre as a Christen man / let hym not be ashamed : but let 
 him glorifie god on this behalfe. For the tyme is come that 
 iudgement must begyn at the housse off god. Yf it fyrst begyn 
 at vs/ what shall the ende be of them which beleve not the gos- 
 pell off god ? And yf the righteous scasly be saved : where shall 
 all the vngodly and the sinner apere ? Wherfore let them that 
 suffer accordynge to the will off god / committ their soules to 
 hym with well doynge/ as vnto a faythfull creator. 
 
 €\)c b. CJ^ajpttr. 
 
 'T^HE seniours which are amonge you I exhorte/ which am also 
 a senioure/ and a witnes of the affliccions of Christ/ and also 
 a part taker off the glory thatt shalbe opened : se thatt ye fede 
 Christes flocke/ which is amonge you / takynge the oversyght 
 off them / nott as though ye were compelled there to : butt wil- 
 lyngly : Nott for the desyre of filthy lucre : but of a good mynde. 
 Nott as though ye were lordes over the parisshes : but that ye be 
 an insample to the flocke. and when the cliefe shepheerde shall 
 apere/ ye shall receave an incorruptible croune of glorye. 
 
 Lykwyse ye yonger submit youre selves vnto the elder. Sub- 
 mit youre selves every man/ one to another. Knet youre selves 
 togedder in lowlines of mynde. For god resisteth the proude 
 and geveth grace to the humble. Submit youre selves therfore 
 vnder the myghty honde of god/ that he maye exalt you/ when 
 the tyme is come. Cast all youre care to hym : for he careth 
 for you. 
 
 Be sober and watch / for youre adversary the devyll as a ror- 
 ynge lion walketh about/ sekynge whom he may devoure : whom 
 resist stedfast in the fayth/ remembrynge that ye do but fulfill
 
 Cijc dTyr^t (JFptfitIc of ^. ^ctcr. 
 
 €I> b. 
 
 the same affliccions wliich are apoynted to yoiire brethren that 
 are in the worlde. The God of all grace/ which called you vnto 
 his eternal! glory by Christ Jesus/ shall his awne silfe after a 
 lytell affliccion make you parfet : shall settle/ strengthe/ and 
 stablisshe you. To hym be glory and dominion for ever/ and 
 whill the worlde endureth Amen. 
 
 By Silvanus a faythfull brother vnto you (as I suppose) have 
 I written brevely/ exhortynge and testifyinge howe that this is 
 the true grace of god/wherin ye stonde. The congregacion 
 that is gaddered to gedder at Babilon/ saluteth you/ and Mar- 
 cus my Sonne. Grete ye one another with the kysse 
 off love. Peace be with you all which are 
 in Christ Jesus/ Amen. 
 
 
 3>i!Hi£®l2 Peter a seruaunt and an apostle of 
 Jesus Christ /to them which have obtayned lyke 
 precious fayth with vs in the rightewesnes that 
 commeth off oure God/ and off the savioure Jesus 
 Christ. 
 
 Grace with you / and peace be multiplied in the 
 knowledge off God/ and off Jesus oure lorde. Accordynge as 
 his godly power hath geven vnto vs all thynges that pertayne 
 vnto lyfe and to serve god with all/ thorowe the knowledge of 
 hym that hath called vs by vertue and glory/ by the meanes 
 where off/ are geven vnto vs excellent and moste greatte pro- 
 meses/ that by the helpe off them ye shulde be part takers off 
 the godly nature/ in that ye flye the corrupcion offworldy lust.
 
 And here vnto geve all diligence : in youre fayth minister 
 vertue/ and in vertue knowledge/ and in knowledge temperancy/ 
 and in temperancy pacience/ in pacience godlynes/ in godlynes 
 brotherly kyndnes / in brotherly kyndnes love. For yf" these 
 thinges be amonge you / and are plenteous they woll make you 
 that ye nether shalbe ydle nor vnfrutfuU vnto the knowledge off" 
 cure lorde Jesus Christ. He that lacketh these thynges is blynde 
 and gropeth for the waye with his honde/ and hath forgotten 
 that he was pourged from his olde synnes. 
 
 Wherfore brethren geve the moare diligence forto make youre 
 callynge and eleccion sure. For yf ye do soche thynges ye 
 shall never erre. Ye and by this meanes an entrynge in shalbe 
 ministred vnto you aboundantly in to the everlastynge kyngdom 
 ofFoure lorde and saveoure Jesus Christ. 
 
 Wherfore I will not be negligence to put you allwayes in 
 remembrance of soche thynges/ though that ye knowe them 
 youre selves and be also stablisshed in the present trueth. Not 
 withstondynge I thynke yt mete (as longe as I am in this taber- 
 nacle) to stere you vppe by puttynge you in remembraunce/ for 
 as moch as I am sure howe that the tyme is at honde that I must 
 put of this my tabernacle/ even as our lorde Jesus Christ hath 
 shewed me. I will en foarce therfore/ that on every syde ve 
 myght have wherwith to stere vppe the remembraunce off these 
 thynges after my departvnge. 
 
 For we folowed not decevable fables when we openned vnto 
 you the power / and comrnynge of our lorde Jesus Christ : but 
 with oure eyes we sawe his maiestie. Even then verely when 
 he receaved of god the father honor and glory/ and Avhen there 
 cam soche a voyce to hym from excellent glorie. This is my 
 dere beloved sonne/ in whom I have delite/ this voyce we herde 
 when it cam from heven / beynge with hym in the holy mounte. 
 
 We have also a more sure worde off prophesy / where v^nto yff 
 ye take hede/ as vnto a lyght that shyneth in a darke place/ ye 
 do wele / vntill the daye dawne and the daye starre aryse in 
 your hertes. So that ye fyrst knowe this / that no prophesy in 
 the scripture hath eny private interpretacion. For the scripture 
 cam never by the will of man : but wholy men of god spake as 
 they were moved by the wholy goost. 
 
 Ci)c ij. C!;aptcr. 
 
 T^HERE were falce prophetes amonge the people even as there 
 shalbe falce teachers amonge you : which prevelv shall
 
 Clje ^ffoutlt (Jcpi^tlc of &. ^ctci-. €i). ij. 
 
 brynge in damnable sectes / even denyinge the lorde tliat hath 
 bought them/ and brynge on theier owen lieeddes svvyft damna- 
 cioii / and many shall Iblowe their damnable wayes/ by which 
 the waye ofFtrueth shalbe evyll spoken off/ and thorowe cove- 
 tonsnes shall they with fayned wordes make marchandyse of you / 
 whose iudgement is not t'arre of/ and there dampnacion slepeth 
 not. 
 
 For yf god spared not the angels that synned but cast them 
 donne into hell/ and putt them in chaynes of darcknes/ there to 
 be kept vnto iudgement. nether spared the olde worlde : butt 
 saved Noe the ayghte preacher of rightewesnes/ and brought in 
 the flud into the worlde off the vngodly / and turned the cities 
 of Zodom and Gomor into asshes : overthrewe them/ damned 
 them / and made them an ensample vnto all that after shidde 
 live vngodly. And iust Lot vexed with the vnclenly conversa- 
 cion off the wicked/ delivered he. For he beynge ryghteous 
 and dwellynge amonge them/ in seynge and hearynge / vexed 
 his righteous soule from daye to daye with their vnrighteous 
 dedes. The lorde knoweth howe to deliver the godly out off 
 temptacion/ and howe to reserve the vniuste vnto the daye off 
 iudgement for to be punnysshed : namly them that walke after 
 the flesshe in the hist off vnclennes/ and despyse the ruelars. 
 Presumpteous are they/ and stubborne and feare not to speake 
 evyll ott'them that are in anctorite. When the angels which are 
 gretter bothe in power and myght / receave not of the lorde 
 raylynge iudgement agaynst them. But these as brute beastes/ 
 naturally made to be taken and destroyed/ speake evyll of that 
 they knowe not / and shall perisshe through their owne destruc- 
 cion/ and receave the rewarde of vnrightewesnes. 
 
 They count it pleasure to live deliciously for a season. Spottes 
 they are and filthynes : and off you they make a mockyng- 
 stoke feastynge togedder in their deceavable wayes : havynge 
 eyes full of advoutrie/ and that cannot cease to synne/begyl- 
 ynge vnstable soules. Hertes they have exercysed with cove- 
 teousnes. They are cursed chyldren/ and have forsaken the right 
 waye/ and are gone astraye folowynge the waye of Balam the 
 Sonne of Boscc/ which loved the rewarde of vnrightewesnes : but 
 was rebuked of his iniquitie. The tame and dom beast/ speak- 
 ynge with mannes voyce forbade the folisshnes of the prophet. 
 
 These are w^elles without water / and cloudes caried about of a 
 tempest/ to whone the myst off darcknes is reserved for ever. 
 For when they have spoken the swellynge wordes off vanytie / 
 they begyle with wantannes thorowe the lustes off the flesshe
 
 jTo. clyyyb. Z\)e ^tconOt (If pintle of ^. l^dtv, 
 
 tliem that were clene escaped : butt nowe are wrapped in errours. 
 They promys them libertie/ and are them selves the bonde ser- 
 vauntes of corrupcion. For of whom soever a man is over com/ 
 vnto the same is he in bondage. For yf they/ after they have 
 escaped from the filthynes of the worlde thorowe the knowledge oft' 
 the lorde/ and of the saviour Jesus Christ/ they are yet tangled 
 agayne therin and over come : then is the latter ende worsse 
 with them then the begynnynge. For it had bene better for 
 them/ not to have knowene the waye of righteousnes/ then after 
 they have knowen it/ to tiirne from the holy commaundement 
 geven vnto them. Hit is happened \nto them accordynge to 
 the true proverbe : The dogge is turned to his vomet agayne/ 
 and the sowe after she is wesshed / is returned to her wallowynge 
 in the myre. 
 
 CI;c iij. CijapUr. 
 
 nnHIS is the seconde pistle that I nowe write vnto you/ mv 
 -^ derly beloved / wherwith I stere vppe and warne youre pure 
 myndes/ to call to remembraunce the wordes were tolde before 
 off the holy prophetes/ and also the commaundement of vs the 
 apostles of the lorde and saveour. 
 
 This fyrst vnderstonde / that there shall come in the last dayes 
 mockers/ which will walke after their awne lustes and saye: 
 Where is the promes of his commynge ? For sence the fathers 
 died all thynges continue in the same estate wherin they were 
 at the begynnynge. This they knowe not (and that willyngly) 
 howe that the hevens a grett whyle ago were / and the erth that 
 was in the water/ appered vppe out of the water by the worde 
 of god: by the which thinges/ the worlde that then was pe- 
 risshed over flowen with the fludde. But the hevens verely 
 and erth which are nowe / are kept by the same worde in store / 
 and reserved vnto fyre/ agaynste the daye of iudgement and 
 perdicion of vngodly men. 
 
 Derely beloved be not ignorant of this one thynge / howe that 
 one daye is with the lorde / as a thousande yeare / and a thou- 
 sand yeare as one daye. The lorde is not slake to fulfill his 
 promes as some men count slacknes : but is pacient to vs warde 
 and wolde have no man lost/ butt wolde receave all men to 
 repentaunce. Neverthelesse the daye off the lorde will come as 
 a thefe in the nyght/ in the which daye / the hevens shall perisshe 
 with terrible noyse/ and the elementes shall melt with heet. 
 And the erth with the workes that are therin shall bornne.
 
 €\)c ^((ontit (JFptgtU of ^. 33ftcr. €i). it}. 
 
 Yf all these thynges shall perisshe/ what maner persons ought 
 ye to be in holy conversacion/ and godlines : lokyngefore/ and 
 hastynge vnto the commynge oft' the daye ofF God / in which the 
 hevens shall perisshe with tyre/ and the elementes shalbe con- 
 sumed with heate. Neverthelesse we loke for a neueheven/ and 
 a newe erth/ accordynge to his promes/ where in dwelleth righ- 
 tewesnes. 
 
 Wherfore derly beloved / seynge that ye loke for soche 
 
 thynges r be diligent that ye niaye be founde of hym in peace / 
 
 with out spott and vndefiled : And suppose that the longe suf- 
 
 ferynge off the lorde is helth/ even as oure derely beloved brother 
 
 Paul f accordynge to the wysdom geven vnto hym/ wrote to you/ 
 
 yee / almost in every pistle speakynge off soche thynges : amonge 
 
 which are many thynges harde to be vnderstoude/ which they 
 
 that are vnlearned/ and vnstable pervert/ as they do wother 
 
 scriptures vnto their owne destruccion. Ye therfore 
 
 dearly beloved seynge ye are warned/ Beware 
 
 lest ye be also plucked awaye with the erroure 
 
 of the wicked / and fall from youre 
 
 owne stedfastnes : But growe 
 
 in grace/ and in the knowledge off 
 
 oure lorde / and saveoure Jesus Christ. To whom 
 
 be glory bothe no we and for ever/ 
 
 Amen. 
 
 B B
 
 Jfeisit ^\^t\t Off ^. 36on tftc apos^tlc. 
 
 Cfte fyr^t C!)apttn 
 
 Cf^^C which was from the begynnynge de- 
 5^ clare we vntoyou/ which we have herde which 
 fl we have sene witli oure eyes/ which we liave 
 loked apon/ and oure hondes have handled/ 
 of the worde of lyfe. For the lyfe apered / and 
 we have sene/ and beare witnes/ and shewe 
 vnto you that eternall lyfe/ which was with the 
 father/ and apered vnto vs. That which we 
 have sene and herde declare we vnto you that 
 ye maye have fellishippe with vs/ and that oure 
 fellishippe maye be with the father/ and his 
 Sonne Jesus Christ. And this write we vnto you/ that youre 
 ioye maye be full. 
 
 And this is the tydynges which we have herde of him/ and 
 declare vnto you/ that god is lyght/ and in him is no darknes at 
 all. yf we saye that we have fellishippe with hym/ and yet 
 walke in darknes/ we lye/ and do not the truth : but and yf we 
 walke in lyght even as he is in lyght / then have we fellishippe with 
 hym / and the bloud of Christ his sonne clenseth vs from all synne. 
 Yf we shall saye that we have no synne/ we deceave oure 
 selves/ and trueth is not in vs. yf we knowledge oure synnes/ 
 he is faythfull and iust/ to for geve vs oure synnes/ and to dense 
 vs from all vnrightewesnes. Yf we saye we have not sinned/ 
 we make hym a lyar/ and his worde is not in vs. 
 
 Ci^e saontJc Cijapttr. 
 
 IVTYlytell children/ these thinges write I vnto you/ that ye 
 
 shulde not sinne : and yf eny man synne/ yet we have an 
 
 advocate with the father/ .lesus Christ/ which is righteous : and
 
 m^t dfmit (iBpiiStlc of ^. SHjon. CI;, t'}. 
 
 he itt is that obteyneth ^race for oure synnes : not for oure sinnes 
 only : but also for the sinnes of all the worlde. And herby we, 
 knowe that we have knowen him/ yf we kepe his commaunde- 
 mentes. He that sayth I knowe hym/ and kepethnott his com- 
 maundementes is a lyar/ and the veritie is not in him. Whoso- 
 ever kepeth his worde/ in hym is the love of god parfet in dede. 
 And therin knowe we that we are in hym. He that sayth he 
 bydeth in hym/ ought to walke even as he walked. 
 
 Brethren I write no newe commanndement vnto you : but that 
 olde commaundement which ye herde from the beg-ynnynge. 
 The olde commaundement is the worde which ye herde from the 
 begynnynge. Agayne a newe commaundement I write vnto 
 you/ a thynge that is true in hym/ and also in you: for the 
 darknes is past/ and the true lyght nowe shyneth. He that 
 sayth howe that he is in the true light/ and yet hateth his 
 brother/ is in darcknes even vntyll this tyme. He that lovetli 
 his brother/ abydeth in the light/ and there is none occasion of 
 evyll in him. He that hateth his brother is in darknes/ and 
 walketli in darknes : and cannot tell whither he goeth/ be cause 
 thatt darknes hath blynded his eyes. 
 
 Babes I write vnto you howe that youre synnes are forgeven 
 you for his names sake. I wryte vnto you fathers/ howe that 
 ye have knowen him that was from the begynnynge. I wryte 
 vnto you yonge men/ howe that ye have overcome the wicked. 
 I wryte vnto you lytell children/ hawe that ye have knowne the 
 father. I write vnto you fathers/ howe that ye have knowen 
 him that was from the begynnynge. I wryte vnto you yonge 
 men / howe that ye are stronge : and the worde of God abydeth 
 in you / and ye have over come that wicked. 
 
 Se that ye love not the worlde/ nether the thy nges that are in 
 the worlde. Yf eny man love the worlde/ the love of the father 
 is not in him. For all that is in the worlde (as the lust of the 
 flesshe/ the lust of the eyes/ and the pryde of gooddes) is not of 
 the father : butt of the worlde. And the worlde vannyssheth 
 awaye/ and the lust ther of: butt he that fulfiUeth the will of 
 god/ abydeth ever. 
 
 Lytell children it is the last tyme/ and as ye have herde howe 
 thatt Antichrist shall come : even nowe are there many Anti- 
 rhristes come allredy wher by we knowe that it is the last tyme. 
 'iliey went oute from vs but they were nott of vs. For yf they 
 had bene of vs/ they wolde no dout have continued with vs. 
 Butt that fortuned that ytt myght apere/ that they were not of vs. 
 
 And ye have an oyntment of the holy gost/ and ye knowe all 
 JJ B 2
 
 dTo. flvvvbtj. ®^f dTm-^t ©pintle of ^. SHjon. 
 
 tliinges. I wrote not vnto you/ as though ye knewe not the 
 trueth : but as tliough ye knewe it/ and knowe also that no lye 
 commeth of trueth, \vlio is a lyar : but he that denyeth that 
 Jesus is Christ? he is Antichrist that denieth the father and the 
 Sonne, ^^'hosoevcr denyeth the sonne/ the same hath not the 
 father. Let therfore abyde in you that same which ye herde 
 from the begyunynge. Yf that which ye herde from the begyn- 
 nynge shall remayne in you/ ye also shall continewe in the sonne/ 
 and in the father. And this is the promes that he hath promysed 
 vs/ even eternall lyfe. 
 
 This have I written vnto you / as concernynge them that 
 disceave vou. And the anoyntynge which ye have receaved of 
 hym dwelleth in you. And ye nede not that eny man teache 
 vou : but as that annoyntynge teacheth you all thinges/ and is 
 true/ and is no lye : and as it taught you/ even so byde therin. 
 And nowe babes abyde in hym/ that when he shall apere/ we 
 maye be bolde/ and nott be made a shamed of him at his com- 
 mynge. YfF ye knowe that he is righteous/ knowe also that he 
 whych foloweth rightewesnes/ is borne of hym. 
 
 B' 
 
 CJ)c ttj. Cijapttr. 
 
 [EHOLDE what love the father liatl^ shewed on vs/ that we 
 shulde be called the sonnes of god. For this cause the 
 worlde knoweth you not be cause it hath not knowen him. 
 Derely beloved/ nowe are w^e the sonnes of god/ and yet it hath 
 not apered what we shalbe. but we knowe that when it shall 
 apere/ we shalbe lyke hym. For we shall se hym as he is. And 
 every man that hath thys hope in hym/ pourgeth hym silfe/ even 
 as he ys pure. Whosoever committeth synne/ committeth 
 vnrightew^esnes also/ and synne is vnrightewesnes. and ye 
 knowe that he apered to take awaye oure synnes/ and in him is 
 no synne. As many as byde in him/ synne not: wdiosoever 
 synneth hath not sene hym/ nether hath knowen him. 
 
 Babes let no man deceave you / He that doeth rightewesnes 
 is rig-hteous/ even as he is righteous. He that committeth sinne 
 is of the devill : for the devyll synneth sence the begynninge. 
 For this purpose apered the sonne of god / to lowse the w-orkes 
 of the devill. Whosoever is borne of god/ sinneth not : for his 
 seede remaynelh in hym/ and he cannot sinne/ be cause he is 
 borne of god. In this are the children of god knowen/ and the 
 children of the devill. Whosoever doeth not rightewesnes/ is 
 not of god/ nether he that loveth not his brother.
 
 CI)c dfinsit (£pisitle of ^. M)Ott- €l). Hi). 
 
 For this is the tydinges/ that ye herde from the begynnynge/ 
 that ye shulde love one another : not as Cayn which was of the 
 wicked and slewe hys brother. And wherfore slewe he him ? 
 be cause hys awne workes were evyll/ and his brothers goode. 
 Marveyle nott my brethren yft' tlie worlde hate you. We knows 
 that we are translated from deeth vnto lyfe/ be cause we love 
 the brothren. He that loveth not his brother/ abydeth in deeth. 
 Whosoever hateth his brother/ is a man slear. And ye knowe 
 thatt no man slear/ hath eternall lyfe abydynge in hym. 
 
 Hereby perceave we love : for he gave his lyfe for vs : And we 
 ought also to geve oure lives for oure brethren. Whosoever 
 liath this worldes goode and seyth his brother in necessitie/ and 
 shetteth vppe his compassion from him : howe dwelleth the love 
 of god in him? My babes/ let vs not love in worde/ nether in 
 tonge : but with dede/ and in veritie. And herby we knowe 
 that we are off the veritie/ and will before hym put oure hertes 
 out of dout : For (yfF oure hertes condempne vs) god is gretter 
 then oure hertes/ and knoweth all thinges. Tenderly beloved/ 
 yf oure hertes condempne vs not/ then have we trust to god 
 warde : and whatsoever we axe/ we shall receave of hym : be 
 cause we kepe his commaundementes/ and do those thynges 
 wliich are pleasynge in his sight. 
 
 And this is his commaundment/ that we beleve on the name 
 of his Sonne Jesus Christ/ and love one another/ as he gave 
 commaundement. And he that kepeth hys commaundementes 
 dwelleth in him/ and he in hym/ And herby we knowe that 
 there abydeth in vs of the sprete which he gave vs. 
 
 Cijc itt}. Ci)aptcr. 
 
 "TlERELY beloved beleve not every sprete : but prove the 
 ^-^^ spretes whether they are of god/ or no : for many falce 
 prophetes are gone out into the worlde. Herby shall ye knowe 
 tlie sprete off god. Every sprete that confesseth that Jesus 
 Christ is come in the flesshe/ is of god. And every sprete which 
 confesseth not that Jesus Christ is come in the flesshe / is nott 
 off god. And this is that sprete of Antichrist/ of whom ye have 
 herde/ howe that he shulde come : and even nowe alredy is he 
 in the worlde. 
 
 Lytell children/ ye are of god / and have overcome them : for 
 gretter is he that is in you/ then he that is in the worlde. They 
 are of the worlde/ therfore speake they of the worlde/ and the 
 worlde heareth them. Wc are of god. He that knoweth god 
 
 i> R 3 '
 
 dTo. flmbitj. Cl)c dTnrsjt (JHpi^tlc of ^. SJi)on. 
 
 lieareth vs : He that is nott off God/' liearetli vs not. Herby 
 knowe we the sprete of veritie/ and the sprete of erroure. 
 
 Derely beloved/ lett vs love one another : for love commeth of 
 god. And every one that loveth is borne of god/ and knoweth 
 god. He that loveth nott/ hath nott knowen god : for god is 
 love. In this apered the love of god to vs ward/ because that 
 god sent his only begotten sonne into the worlde/ that we myght 
 live thorowe him. Herin is love/ not that we loved god/ but 
 that he loved vs/ and sent his sonne to make agrement for oure 
 sinnes. 
 
 Derely beloved yf god so loved vs/ we ought also to love one 
 another, no man hath sene god at eny tyme. Yf we love one 
 another/ god dwelleth in vs/ and his love is parfet in vs, Herby 
 knowe we/ that we dwell in hym/ and he in vs : be cause he 
 hath geven vs of his sprete. And we have sene and do testifie 
 that the father sent the sonne/ which is the saveour of the 
 worlde. Whosoever confesseth that Jesus is the sonne of god/ 
 in hym dwelleth god / and he in god. And we have knowen 
 and beleved the love that god hath to vs. 
 
 God is love/ and he that dwelleth in love dwelleth in god/ 
 and god in hym. Herin is the love parfet in vs/ thatt w^e shulde 
 have trust in the daye of iudgement/ that as he is/ even so are 
 we in this worlde. There is no feare in love/ but parfet love 
 casteth out all feare/ for feare hath paynfulnes. He that feareth 
 is not parfet in love. 
 
 We love him / for he loved vs fyrst. Yf a man saye / I love 
 god/ and yet hateth his brother/ he is a lyar. Howe can he 
 that loveth nott his brother whom he hath sene/ love god whom 
 he hath not sene ? And this commaundement have we of hym : 
 that he which loveth God/ shulde love his brother also. 
 
 Cfjt 6. Cljapter. 
 
 "VIT'HOSOEVER beleveth that Jesus is Christ/ is borne of 
 god. and every one that loveth hym which begat/ loveth 
 him also which was begotten of him. In this we knowe that 
 we love the children of god/ when we love god/ and kepe his 
 commaundementes. This is the love of god/ that we kepe his 
 commaundementes/ and his commaundementes are not greveous. 
 For all that is borne of god/ over commeth the worlde. and this 
 is the victory that over commeth the worlde/ even oure fayth. 
 who is it that over commeth the worlde : but he wliich beleveth 
 that Jesus is the sonne of god ?
 
 Cf)c dFov^t (BpiMe of ^. ^ijon. Ci^. b. 
 
 This Jesus Christ is he that cam by water and bloud/ not by 
 water only : but by water and bloud. And it is the sprete that 
 beareth witnes/ be cause the sprete ys trueth. For there are 
 thre whych beare recorde in heven/ the father/ the worde/ and 
 the wholy goost. And these thre are one. And there are thre 
 which beare recorde in erth: the sprete/ and water/ and bloud : 
 and these thre are one. Yf we receave the witnes of men/ the 
 witnes of god is gretter. For this is the witnes of god/ which 
 he testifyed of his sonne. He that beleveth on the Sonne of god 
 hath the witnes in hym silfe. He that beleveth nott God/ hath 
 made hym a lyare/ be cause he beleved nott the recorde that 
 god gave of his sonne. And this ys that recorde/ howe that 
 god hath geven vnto vs eternall lyfe/ and this lyfe is in his 
 sonne. He that hath the sonne/ hath lyfe : and he that hath 
 not the sonne of god/ hath not lyfe. 
 
 These thynges have I written vnto you that beleve on the 
 name of the sonne off God/ that ye maye knowe howe that ye 
 have eternall lyfe/ and that ye maye beleve on the name of the 
 sonne oft' god. And this is the trust that we have in hym : that 
 yf we axe eny thynge accordynge to his will he heareth vs. And 
 yff" we knowe that he heare vs whatt soever we axe/ we knowe 
 thatt we shall have the peticions that we desyred of hym. 
 
 Yff" eny man se his brother synne a synne that is not vnto 
 deeth/ let hym axe/ and he shall geve hym lyfe for them that 
 synne not vnto deeth. There is a synne vnto deeth/ for which 
 saye I not that a man shulde praye. All vnrightewesnes is 
 synne/ and there is synne not vnto deetli. 
 
 We knowe that whosoever is borne of God / synneth not : 
 but he that is begotten of god kepeth hym silfe/ and that wicked 
 toucheth hym not. We knowe that we are of god / and that 
 the worlde is altogedder set on wickednes. We knowe that the 
 
 sonne of God is come/ and hath geven vs a mynde to 
 
 knowe hym which is true : and we are in hym that 
 
 is true/ through his sonne Jesu Christ. This 
 
 same is very god / and eternall lyfe. 
 
 Babes kepe youre selves from 
 
 ymages. Amen.
 
 Cfif ^tconUe i^i^tlt of ^. 3ioiu 
 
 THE seneour to the electe lady and her children which I 
 love in the trueth : and not I only : but also all they that 
 have knowen the trueth/ for the truthes sake/ which 
 remayneth in vs/ and shalbe in vs for ever. 
 
 With you be grace/ mercy/ and peace from God the father/ 
 and from the lorde Jesus Christ the sonne off the father/ in trueth 
 and love. 
 
 I reioysed greatly/ that I founde off thy children walkynge in 
 trough/ as we have rcceaved a commaundement of the father. 
 And nowe beseche I the lady/ not as though I wrote a newe com- 
 maundement vnto the/ but that same/ which we had from the 
 begynnynge/ that we shulde love one a nother. And this is the 
 love/ that we shulde walke after his commaundementes. 
 
 This commaundement is (that as ye have herde from the 
 begynnynge) ye shulde walke in it. For many deceavers are 
 entred in to the worlde/ which confesse not that Jesus Christ is 
 come in the flesshe. This is a deceaver and an Antichrist. 
 Loke on youre selves/ that we lowse not that we have wrought : 
 but that we maye have a full rewarde. Whosoever transgresseth 
 and by deth not in the doctrine of Christ/ hath not God He 
 that endureth in the doctryne off Christ/ hath bothe the father/ 
 and the sonne. 
 
 YfF there come eny vnto you and brynge not this learnvnge/ 
 
 hym receave not to housse : nether bid hym god spede. For 
 
 he that biddeth hym God spede / is part taker oif his evyll dedes. 
 
 I had many thynges to wryte vnto you/ neverthelesse I wolde 
 
 nott wryte with paper and ynke : but I trust to come 
 
 vnto you/ and speake with you mought to 
 
 mouth/ that oure ioye maye be full. 
 
 The sonnes off thy electe 
 
 sister grete the 
 
 Amen.
 
 ©fte ii}* pijsjtle of ^. 36oit 
 
 THE senior vnto the beloved gayus/ whom J love in the 
 trueth, Welbeloved I wysshe in all thynges thatt thou 
 prosperedest and taredest well/ even as thy soule pios- 
 pereth. I reioysed greatly when the brethren cam and testified 
 off the trueth that is in the/ howe thou in troth walkest. I have 
 no gretter ioye then forto heare howe that my sonnes walke in 
 veritie. 
 
 Derely beloved thou doest faythfully whatt soever thou doest 
 to the brethren/ and to straungers/ which bare witnes off thy 
 love before all the congregacion. Which brethren when thou 
 bryngest forwardes on their iorney (as it besemet God) thou shalt 
 do wele : be cause that for his names sake they went forth / and 
 toke no thynge off the gentyls. We therfore ought to receave 
 soche/ that we also myght be helpers to the trueth. 
 
 I wrote vnto the congregacion : but Diotrephes which loveth 
 to have the preeminence amonge them/ receaveth vs not/ wher- 
 fore yf I come I will declare his dedes which he doeth iestynge 
 on vs with malicious wordes/ nether is therewith content. Not 
 only he hym silfe receaveth not the brethren : but also he for- 
 biddeth them thatt wolde/ and thrusteth them out off the 
 congregacion. 
 
 Derely beloved coiinterfait not thatt which is evyll / but that 
 
 which is good : He that doeth well is off God : but he that doeth 
 
 evyll seith not God. Demetrius hath good reporte off all men/ 
 
 and of the trueth. Yee and we oure selves also beare recorde/ 
 
 and ye knowe that oure recorde is true. I have many thynges 
 
 to wryte : But I willnot with pen and ynke wryte vnto 
 
 the. For I trust I shall shortly se the/ and 
 
 we shall speak e mouth to mouth. 
 
 Peace be with the The 
 
 lovers sahite tlie 
 
 Grele the lovers by 
 
 name.
 
 €i)t 
 
 ^i^tlt oft liaxil fauto ttjc ^thtnt^. 
 
 €i)t fprsit Cftapten 
 
 ii§©S in tyme past diversly and many wayes/ 
 spake vnto the fatliers by prophetes : but in 
 "^^ these last dayes he hath spoken vnto vs by his 
 Sonne / whom he hath made heyre of all thynges : 
 by whom also he made the worlde. which sonne 
 beynge the brightnes of his glory/ and very 
 vmage off his substance/ bearynge vppe all 
 thynges with the worde of his power/ hath in 
 his awne person pourged oure synnes/ and is 
 svtten on the right honde of the maiestie an 
 hye/ and is more excellent then the angels/ in 
 as moche as he hath by inheritaunce obteyned an excellenter 
 name then have they. 
 
 For vnto which off the angels sayde he at eny tyme : Thou 
 arte my sonne/ this daye begate 1 the? And agayne : I will be 
 his father/ and he shalbe my sonne. And agayne when he 
 bryngeth in the fyrst begotten sonne in the worlde/ he saytli : 
 And all the angels of god shall worshippe hym. And vnto the 
 angels he sayth : He maketh his angels spretes / and his minis- 
 ters flammes of fyre. But vnto the sonne he sayth: God thy 
 seate shalbe for ever/ and ever. The cepter of thy kyngdom is 
 a right cepter/ Thou hast loved rightewesnes and hated iniquitie : 
 Wherfore hath god / which is thy god / anoynted the with the 
 oyle off gladnes above thy felowes. 
 
 And thou lorde in the begynnynge hast layde the foundacion 
 of the erth : And the hevens are the workes off thy hondes. They 
 shall perisshe / but thou shallt endure. They all shall wexe olde
 
 CIjc e^iitlt off ^ml bnto t\)t l^cbrut^. CI), ij. 
 
 as doth a garment : and as a vesture shalt thou chaunge them / 
 and they shalbe chaunged : but tliou arte the same/ and thy 
 yeares shall not fayle. Vnto which off the angels sayde he at 
 eny tyme? Sit on my right honde tyll I make thyne enemies 
 thy fote stole. Are they not all spretes to do service / sent forto 
 minister for their sakes / which shalbe heyres of health ? 
 
 Cljf It. CI)aptcr. 
 
 "Vl/'HERFORE we ought moche more to attende vnto tho 
 
 ^ thynges which we have herde/ lest we be spilt. For yff 
 the worde which was spoken by angels was stedfast : and every 
 transgression and disobedience receaved a iust recompence to 
 rewarde : howe shall we escape yf we despise so great helth ? 
 which at the fyrst began to be preached off the lorde hym silfe / 
 and after warde was confermed vnto vs warde / by them that 
 herde it/ god bearynge witnes there to/ bothe with sygnes and 
 wonders also/ and with divers miracles/ and gyftes off the holy 
 gooste/ accordynge to his awne will. 
 
 He hath not vnto the angels put in subieccion the worlde to 
 come/ where of we speake : but one in a certayne place wit- 
 nessed/ sayinge : What is man/ that thou arte myndfuU of hym : 
 other the sonne of man/ that thou visitest hym? After thou 
 haddest for a season made hym lower then the angels : thou 
 crounedst hym with honour and glory / and hast set hym above 
 the workes off thy hondes. Thou hast put all thynges in sub- 
 ieccion vnder his fete. In that he put all thynges vnder hym/ 
 he left nothynge that is not put vnder him. Neverthelesse we 
 yet se nott all thynges subdued vnto hym : but that Jesus which 
 for a season was made lesse then the angels/ we se thorowe the 
 punnyshment of deeth crouned with glory and honour/ that he 
 by the grace of god/ shulde tast of deeth for all men. 
 
 For hit becam hym/ for whom are all thynges/ and by whom 
 are all thynges/ after that he had brought many sonnes vnto 
 glory/ that he shulde make the lorde of their helth parfet thorowe 
 affliccions : For as moche as he which sanctifieth / and they 
 which are sanctified/ are all off won. For which causes sake/ 
 he is not a shamed to call them brethern sayinge : I will declare 
 thy name vnto my brethren / in the myddes off the congregacion 
 will I prayse the. And agayne : I will put my trust in hym. 
 And agayne : beholde here am I and the children which god 
 hath geven me. 
 
 For as moche then as the children were parte takers of flesshe
 
 dTo. cyq. €i)e ePptstU oflf ^aul bnto t^c ?|ebiutsf. 
 
 and bloud/ lie also liym silt'e lyke wyse toke parte with them.' 
 forto put doune thorowe deeth hym that had lordshippe over 
 deeth that is to saye the devyll. And that he myght delyver 
 them which thorowe feare ot" deeth all their lyfe tyme were in 
 daunger of bondage. For he in no place taketh on hym the 
 angels : but the sede of Abraliam taketh he on hym. Wherfore 
 in all thynges hit be cam hym to be made lyke vnto his brethren / 
 that he myght be mercifull / and a faythfull hye preste in thynges 
 concernynge god/ for to pourge the peoples synnes. For in that 
 he hym silfe suffered/ and was tempted/ he is able to sucker 
 them that are tempted. 
 
 Cl;c ii). Cj^aptn-. 
 
 "V17"HERF0RE wholy brethren/ parttakers off the celestiall 
 callinge/ consyder the embasseatour and hye prest of ourre 
 profession Christ Jesus/ beynge faythfull to him that sent him/ 
 even as was Moses in all his housse. And this man was counted 
 worthy of more glory then Moses : In as moche as he which hath 
 prepared the housse/ hath most honoure in the housse. Every 
 housse is prepared of some man. But he that ordeyned all thynges 
 is god. And Moses verely was faithfull in all his housse as a 
 minister / to beare witness of tho thynges which shulde be spoken 
 afterwarde. But Christ as a sonne hath rule over the housse/ 
 whose housse are we/ yf we kepe stedfast confydence and reioy- 
 synge in the fayth vnto the ende. 
 
 Wherfore as the holy goost sayth : to daye if ye shall heare 
 his voyce/ harden notyoure hertes/ as when ye provoked in tyme 
 of temptacion in the wildernes/ where youre fathers tempted me/ 
 proved me/ and sawe my workes xl. yeare longe. Wherfore I 
 was greved with that generacion and sayd ; They ever erre in 
 their hertes : they verely have not knowen my wayes/ so that 1 
 sware in my wrathe/ that they shulde not enter into my rest. 
 Take hede brethren that there be in none of you an evyll herte/ 
 in vnbeleve/ that he shulde departs from the livynge god : but 
 exhorte one another dayly/ whill it is called to daye/ lest eny of 
 you wexe harde herted / and be deceaved with synne. 
 
 We are parte takers of Christ/ so that we kepe sure vnto the 
 ende begynninge of the substance/ soo longe as it is saki : to 
 daye if ye heare his voyce/ herden not youre hertes/ as when ye 
 provoked. For some/ when they herde/ provoked : but nott all 
 that cam out of egypt vnder moses. But with whome was he 
 depleased xl. yeares? was he not displeased with them that
 
 €i)t dBpistlt off ^aut 6nto tl)e ?l?fbrucg. Cij. 6. 
 
 synned : whose boddies were over throwen in the desart ? To 
 whom sware he that they shulde not enter into his rest : but vnto 
 them that beleved nott ? And we se that they coulde not enter 
 in/ be cause of vnbeleve. 
 
 Ci)e Hi]. CJjaptcr. 
 
 T ET vs feare therfore lest eny of vs forsakynge tlie promes 
 ■^ of entryuge into his rest f shulde seme to come behinde. For 
 vnto vs was it declared/ as wele as vnto them. But hit proffited 
 not them that they herde the worde / be cause they which herde 
 it coupled it not with fayth. we which have beleved/ do enter 
 into his rest/ as contrary wyse he sayde to the wother : as I have 
 sworne in my wrath/ they shall not enter into my rest, and that 
 spake he verely longe after that the workes were made/ from the 
 fundacion off the vvorlde layde : For he spake in a certayne 
 place of the seventh daye/ on this wyse: And god did rest the 
 seventh daye from all his workes. And in this place agayne : 
 They shall not come into my rest, 
 
 Seynge therfore it foloweth that some muste enter there into / 
 and they to whom it was fyrst preached/ entred not therin for 
 vnbeleves sake. Agayne he apoynteth in David a certayne present 
 daye after so longe a tyme / sayinge as it is rehearsed : this daye 
 if ye heare his voyce/ be not harde herted. For if Josue had 
 geven them rest/ then wolde he not afterwarde have spoken of 
 another daye. There remayneth therfore yet a rest vnto the 
 people of god. For he that is entred into his rest doth cease 
 from his awne workes/ as god did from his. 
 
 Let vs study therfore to entre into that rest/ lest eny man 
 faule into soche an ensample off vnbelefe : for the worde off god 
 is quycke/ and myghty in operacion/ and sharper then eny two 
 edged swearde: and entreth through/ even vnto thedividynge a 
 sonder of the soule and the sprete and of the ioyntes/ and the 
 mary : and iodgeth the thoughtes and the intentes off the herte. 
 Nether is there eny creature invisible in the sight off hit : but all 
 thynges are naked and bare vnto the eyes off hym / off whom we 
 speake. 
 
 €l)t b. Cijaptci-. 
 
 ^EYNGE then thatt we have a grett hye prest whych hath 
 
 entred heven (I mean Jesus the sonne ofi' God) lett vs kepe 
 
 cure profession. For we have nott an hye prest/ which cannot
 
 dFo. cyci). CI;c (HBpi^tlt off iDatil trnto ii)t ^.tbnm. 
 
 have compassion on oure infirmities : butt was in all poyntes 
 tempted/ in lyke manner: but yett with out synne. Let vs 
 therfore goo boldely vnto the seate of grace/ that we maye 
 receave mercy/ and fynde grace to helpe in tyme of nede. 
 
 For every hye prest that is taken from amonge men / is ordeyned 
 for men/ in thinges pertaynynge to god: to ofter gyftes and 
 sacryfyses for synnes : which can liave compassion on the igno- 
 raunt/ and on them that are out ofi'the hye waye/ be cause that 
 he hym silfe also is compased with infirmitie : For the which 
 infirmities sake/ he is bounde to ofter for synnes/ as weJe for hys 
 awne parte/ as for the peoples. No man taketh honour vnto 
 hym silfe/ but he that is called off" God/ as was Aaron. 
 
 even so lyke wyse Christ honored not hym silfe/ that hemyght 
 be the hye prest : butt he gloryfyed hym that sayde vnto hym : 
 thou arte my sonne/ this daye begat I the. As he also in a 
 nother place speaketh : Thou arte a prest for ever after the order 
 of Melchisedech. Which in the dayes of his flesshe/ did ofter 
 vppe prayers and supplicacions/ with stronge cryingeand teares/ 
 vnto hym that was able to save hym from deeth : and was also 
 herde/ be cause he had God in reverence. And though he were 
 goddes sonne/ yet learned he obedience/ by tho thynges which 
 he suftered/ and was made parfaite/ and the cause oft" eternall 
 health vnto all them that obey hym : and is called of God the 
 hye prest/ after the order of Melchisedech. 
 
 Wherof have we many thynges to saye which are harde to be 
 vttred : be cause ye are dull off" hearinge. For when as con- 
 cerninge the tyme/ ye ought to be teachers/ yet have ye nede 
 agayne that we teache you the fvrst principles of the worde of 
 god : and are be come soche as have nede ofll^mylke/ and not of 
 stronge meate : For every man that is feed with mylke is 
 inexpert in the worde of rightewesnes : For he is but a babe. 
 But stronge meate belongeth to them thatt are parfect/ which 
 thorowe custome have their wittes exercised / to iudge both good 
 and evyll also. 
 
 €i}t bi. Cljapttr. 
 
 'V\rHERFORE let vs leave the doctryne pertaynynge to the 
 begynnynge of a Christen man/ and let vs go vnto perfec- 
 cion/ and nowe no more laye the foundacion of repentaunce from 
 deed workes/ and of foyth towarde god/ off" baptim / of doctryne/ 
 and of layinge on of hondes/ and of resurreccion from deeth/ 
 and of eternall iudgment. And so will we do/ yf god permitt.
 
 €\)e ©pt'sitlc off ^m\ ftnto t!jc Slcftntcg. CI), faij. 
 
 For it is nott possible that tiiey/ wliicli were once lyghted/ and 
 have tasted of the hevenly gyft/ and are be come part takers of 
 the holy goost/ and have tasted of the good vi^orde of god/ and 
 oft' the power off" the worlde to come : yf they faule/ shulde be 
 renued agayne vnto repentaunce : For as moche as they have 
 (as concernynge them selves) crucified the sonne of god a fresshe/ 
 makynge a mocke of hym. 
 
 For that erth which drynketh in the rayne which commeth 
 ofte apon it / and bryngeth forth erbes mete for them that dresse 
 it/ receaveth blessynge of god : but that grounde/ which beareth 
 thornes and bryars/ is reproved/ and is nye vnto cursynge : 
 whose ende is to be burned. Neverthelesse deare frendes/ we 
 trust to se better of you/ and thynges whych a company helth/ 
 though we thus speake. For god is not vnrighteous that he 
 shulde forget youre worke/ and labours that procedeth of love/ 
 which love ye shewed in his name/ which have ministred vnto 
 the saynctes/ and yett minister. Yee/ and we desyre that every 
 one off" you shewe the same diligence/ to the encreace off" the 
 fayth/ even vnto the ende : that ye faynt not/ but counterfayte 
 them/ which thorow fayth and pacience inheret the promyses. 
 
 For when god made promes to Abraham/ be cause he had no 
 gretter thinge to svveare by : he sware by hym silfe/ savinge : 
 Surely I will blesse the/ and multiply the in dede. And so after 
 that he had taryed a longe tyme/ he enioyed the promes. Men 
 verely sweare by hym that is greater then them selves/ And an 
 othe to confyrme the thynge/ ys amonge them an ende of all 
 stryfe. So god willynge very aboundantly to shewe vnto the 
 heyres of promes/ the stablenes of his counsayle/ he added an 
 othe/ that by two immutable thynges (in which itwas vnpossible 
 that god shulde lye) we myght have parfect consolacion/ which 
 have fled/ forto holde fast the hope that is set forth before oure 
 faces/ which hope we have as an ancre oft' the soule/ both sure 
 and stedfast. Which hope also entreth in/ into tho thynges 
 which are with in the vayle/ whither the fore runner is for vs 
 entred in/ I mean Jesus that is made an hye prcst forever/ after 
 the order of Melchisedech. 
 
 Ci)c bij. Cijapter. 
 
 npmS Melchisedech kynge of Salem (which beinge prest of the 
 
 most hye god / met Abraham / as- he returned agayne from 
 
 the slaughter of the kynges/ and blessed him/ to whom also 
 
 Abraham gave tythes of all thynges) first is by interpretacion
 
 dTo. cycii). €\)t (iFptStU off JSaut bnto t]^c fidjrucg. 
 
 kynge of riglitewesnes / after tliat kyn2:e of Salem/ that is to 
 saye kynge of peace/ with out father/ with out mother/ with out 
 kynne/ and hath nether begynnynge of his tyme/ nether yet 
 ende of liis lyfe : but is lykened vnto the sonne off god/ and 
 remayneth a prest for ever. 
 
 Consyder what a man this was/ vnto whom the patriarke 
 Abraham gave tythes oft' the spoyles. And verely those childdren 
 off" levy/ which receave the office of the prestes/ have a com- 
 maundement to take a cordynge to the lavve/ tythes of the 
 people/ that is to saye/ of their brethren/ yee though they 
 spronge out of the loynes of Abraham. But he whose kynred is 
 not counted amonge them/ receaved tythes of Abraham/ and 
 blessed him that had the promyses. and no man denyeth but 
 that which is lesse/ receaveth blessinge of that which is gretter. 
 And here men tliat deye receave tythes. Butt there he receaveth 
 tythes of whom it is witnessed/ that he liveth. And to saye the 
 trueth / Levy hym silfe which receaveth tythes/ payed tythes in 
 Abraham. For he was yet in the loynes of his father Abraham/ 
 when Melchisedech met hym. 
 
 Yf nowe therfore perfeccion cam by the presthod of thelevites 
 (for vnder that presthod the people receaved the lawe) what 
 neded it further more that another prest shulde ryse/ after the 
 order of Melchisedech/ and nott after the order off" Aaron? 
 Nowe no dout/ yf the presthod be translated/ then of necessitie 
 must the lawe be translated also. 
 
 For he of whom these thynges are spoken / pertayneth vntill 
 a nother trybe/ off" which/ never man served at the aultre. 
 For it is evident that oure lorde spronge of the trybe of 
 Juda/ of which trybe spake Moses no thynge as concerninge 
 presthod. 
 
 And it is yet a more evident thinge / yf after the similitude 
 of Melchisedech there aryse a nother prest/ which is not made 
 after the lawe of the carnall commaundment : but after the 
 power of the endlesse lyfe. For he testifyetli : Thou arte a prest 
 for ever/ after the order of Melchisedech. Then the com- 
 maundment that went a fore/ is disanulled/ be cause of his 
 weaknes and vnproffitablenes. For the lawe made no thynge 
 parfect: butt was an introduccion of a better hope/ by which 
 hope/ we drawe nye vnto god. 
 
 And for this cause itt is a better hope / that it was not pro- 
 mysed with out an othe. Those prestes were made with out an 
 oth : butt this prest with an oth/ by hym that sayde vnto hym : 
 The lorde sware/ and will not repent: Thou arte a prest for
 
 Ci)c (Bpiitlc of ^atil bnto tJjc f^rbnic^. CIj. buj. 
 
 ever after the order of Melchisedech : and for that cause was 
 Jesus a stably ssher ott' a better testament. 
 
 And amonge them many were made prestes/ be cause they 
 were not sufFred to endure by the reason of deeth. Butt this 
 man/ be cause he endureth ever/ hath an everlastynge prest- 
 hod : Wherfore he is able also ever to save them that come vnto 
 God by hym/ seynge he ever liveth/ to make intercession for vs. 
 
 Soche an hye prest it becommeth vs to have/ which is wholy/ 
 harmlesse/ vndefiled/ separat from synners/ and made hyar 
 then hevens. Which nedeth not dayly (as yonder hie prestes) 
 to offer vppe sacrifice/ fyrst for his awne synnes/ and then for 
 the peoples synnes. For that did he at once for all/ when he 
 offered vppe hym silfe : For the lawe maketh men prestes/ 
 which have infirmitie : but the worde of the oth that cam sence 
 the lawe/ maketh the sonne prest/ which isparfect forever more. 
 
 Cj^c bttj. Cj^aptfv. 
 
 i^F the thynges which we have spoken/ this is the pyth : 
 ^^ That we have soche an hye preste that is sitten on the right 
 honde of the seate of maiestie in heven/ and is a minister of 
 wholy thynges/ and of the very tabernacle/ whiche God pyght/ 
 and not man. For every hye prest is ordeyned to offer gyftes 
 and sacryfises/ wherfore it is of necessitie/ that this man have 
 some what also to offer. For he wernot a preste/ yf he were 
 on the erth where are prestes that acordynge to the lawe offer 
 giftes/ which prestes serve vnto the ensample and shadowe of 
 hevenly thynges : even as the answer off God was geven vnto 
 Moses when he was about to fynnishe the tabernacle : For take 
 hede (sayde he) that thou make all thynges accordynge to the 
 patrone shewed to the in the mount. 
 
 Nowe hath he obtayned a more excellent office/ in as moche 
 as he is the mediator off a better testament/ which was made 
 for better promyses. For yff that fyrst testament had bene 
 soche a won that no man coulde have founde fault with it: then 
 shulde no place have bene sought for the seconde. For in 
 rebukynge them he sayth : Beholde the dayes will come (sayth 
 the lorde) and I will fynnyshe apon the housse off Israhel/ and 
 apon the housse off Juda/ a newe testament/ not lyke the tes- 
 tament that I made with their fathers at that tyme/ when I toke 
 them by the hondes/ to ledde them out off the londe off Egipte/ 
 for they continued nott in my testament/ and I regarded them 
 not sayth the lorde. 
 
 cc
 
 dFo. (yciii). €I)f 3£ptsitlf nf Uaul irnto tl)e ?|fbntf£i. 
 
 For tliis is the testament that I will make for the housse oft" 
 Israhell : Aft\er those dayes (sayth the lorde) I will put my 
 lawes in their myndes/ and in their hertes/ I will wryte them/ 
 and I .wilbe their God/ and they shalbe my people. And they 
 shall not teache/ every man his neghboure/ and every man his 
 brother/ sayinge : knowe the lorde: For they shall a knowe 
 me/ from the lest to the moste oft" them : For I wilbe mercifull 
 over their iniquyties : and on their synnes and on their vnrigh- 
 tewesnes/ will I not thynke eny more. In that he sayth a newe 
 testament/ he hath abrogat the olde. Nowe that which is dis- 
 anuUed and wexed olde / is redy to vannysshe a waye. 
 
 Cf)t iy. (fl^aptor. 
 
 T^HAT fyrst tabernacle verely had iustifyinges/ and servynges 
 oft" god/ and wordly holynes. For that fyrst tabernacle 
 was made/ wherin was the candlesticke / and the table/ and the 
 shewe breed/ which is called wholy. With in the seconde vayle 
 was the tabernacle/ which is called holiest oft" all/ which had 
 the golden senser/ and the arcke oft" the testament overlayde 
 round about with golde / wherin was the golden pot with manna / 
 and Aarons rodde that spronge/ and the tables oft" the testament. 
 Over the arcke were the cherubyns off" glory shadowynge the 
 seate off" grace. Off" which thynges/ we woll nott nowe speake 
 perticularly. 
 
 When these thynges were thus ordeyned / the prestes went 
 all wayes into the fyrst tabernacle which excuted the service of 
 god : In to the secounnde went in the hye prest alone/ once 
 every yeare : but not with out bloud/ which he off"ered for hym 
 silfe/ and for the ignoraunce of the people : The holy goost this 
 signifyinge/ that the waye oft" holy thynges was not yet openned/ 
 whill as yet the fyrst tabernacle was stondynge/ which was a 
 simihtude oft" this present tyme/ in which gyftes and sacrifises 
 are offered/ which cannot make them tliat minister parfect/ as 
 pertaynynge to the conscience/ with meates only and drinkes/ 
 and divers wesshynges/ and iustifyinges oft" the flesshe/ which 
 were ordeyned vntyll the tyme oft"reformacion. 
 
 But Christ beynge the hye prest oft" good thinges to come/ 
 cam by a gretter/ and a more parfayct tabernacle/ not made 
 with hondes: that is to save/ not of this maner bildjTige/ nether 
 by the bloud of gotes/ and caulves : but by his owne bloud/ he 
 entred once for all into the wholy place/ and founde eternall 
 redempcion. For yf the bloud of oxen/ and off" Gotes/ and the
 
 €i)e e^mt of 33aul 6nto t\)t fUtbruc^. CI), v- 
 
 asshes off an heyfer/ when it was sprynckled/ puryfied the vn- 
 clene/' as touchynge the purifiynge of the flesshe : Howe moche 
 more shall the bloud of Christ (which thorowethe eternall sprete/ 
 offered hym silfe with out spot to God) pourdge oure consciences 
 from deed workes/ for to serve the livynge god ? 
 
 And for this cause is he the mediator off the newe testament/ 
 that as sone (as his deeth was fulfilled for the redempcion of 
 those transgressions that were in the fyrst testament) they which 
 were called/ myght receave the promes off eternall inheritaunce. 
 For whersoever is a testament/ there must also be the deeth of 
 hym that maketh the testament. For the testament taketh 
 auctoritie when men are deed : For it is of no value as longe as 
 he that made it is a live. For which cause also/ nether that 
 fyrst testament was ordeyned with out bloud. For when all 
 the commaundementes were redde of Moses vnto all the people/ 
 he toke the bloud of calves/ and of Gotes/ whith water and 
 purple woll and ysope/ and sprynkled both the boke and all the 
 people/ sayinge this is the bloud off the testament/ which God 
 hath apoynted vnto you. Moreover/ he sprenkled the taber- 
 nacle with bloud also/ and all the ministrynge vessels. And 
 almost all thynges/ accordynge to the lawe/ ar clensed with 
 bloud/ and with out effusion of bloud/ is no remission. 
 
 Hit is then nede that the similitudes of hevenly thynges/ be 
 purified with soche thynges : but the hevenly thynges them 
 selves are purified with better sacrifices then are these. For 
 Christ is not entred into the holy places/ that are made wit 
 hondes/ which are but similitudes off true thynges : but is entred 
 into very heven / for to apere nowe in the syght of God for vs. 
 Not to offer hym silfe often / as the hye prest entreth in to the 
 holy place every yeare with straunge bloud : for then must he 
 have often suffered sence the worlde began : Butt nowe in the 
 ende off the worlde/ hath he apered once for all/ to put synne 
 to flyght/ by the ofterynge vppe off hym silfe. And as it is 
 apoynted vnto men that they shall once deye/ and then commeth 
 the id-dgement/ even so Christ was once offered to take a waye 
 the synnes of many/ and vnto them that loke for hym/ shall he 
 apeare agayne/ with out synne vnto their health. 
 
 Cije y. Ci)aptcr. 
 
 Xj^OR the lawe which hath but the shadewe of goode thynges 
 
 to come/ and not the thynges in their owne fassion/ can 
 
 never with the sacryfises whiche they offer yeare by yeare con- 
 
 c c 2
 
 dTo. cych. €i)t <2fpi£itlc of 33aul bnto t\)t ^thvmS. 
 
 tiaually make the commers there vnto parfayte. For wolde not 
 then those sacrifises have ceased to have bene offered ? be cause 
 that the offerers once pourged / shulde have hadde no moare 
 consciences of sinnes. Neverthelesse in thos sacrifises is there 
 niencion made of synnes every yeare. For it is vnpossible that 
 the bloud of oxen/ and off gotes shulde take awaye synnes. 
 
 Wherfore when he commetli into the worlde/ he sayth : Sacri- 
 fice and ofieringe thou woldest not have : but a bodie hast thou 
 ordeyned me/ holocaustes and sacrifice for synne thou hast not 
 alowed. Then I sayde : Lo I come/ In the begynnynge off the 
 boke is it written of me/ that I shulde fulfill thy will/ o god. 
 Above when he sayth sacrifice/ and ofterynge/ and holocaustes/ 
 and sacrifyce for synne/ thou woldest not have/ nether hast 
 alowed (which are offered by the lawe) then he sayde : Lo I am 
 redy to do thy will o god he taketh awaye the fyrst to stablisshe 
 the latter By the which will we are sanctified/ by the offerynge 
 of the body of Jesu Christe once for all. 
 
 And every prest is redy dayly ministry nge/ and ofte tymes 
 ofiereth one maner of offerynge/ which can never take awaye 
 synnes : but this man after he had offered one sacrifyce for 
 synnes/ sat hym doune for ever on the right honde of god/ and 
 from hence forth tarieth till his foes be made his fote stole. For 
 with one offerynge hath he made parfect for ever them that are 
 sanctified. And the holy goost also beareth vs recorde off this/ 
 even when he tolde before : This is the testament that I will 
 make vnto them after those dayes sayth the lorde. And I will 
 put my lawes in their hertes/ and in their myndes I will write 
 them/ and their synnes and iniquyties will I remember no moare. 
 And where remission of these thynges is/ there is no moare offer- 
 ynge for synne. 
 
 Seynge brethren that by the meanes off the bloud of Jesu/ 
 we maye be bolde to enter into that holy place/ by the newe and 
 livynge waye / which he hath prepared for vs / through the vayle / 
 that is to saye by his flesshe. And seynge also that we have an 
 hye prest which ruler over the housse of god/ let vs drawe nye 
 with a true herte in a full fayth sprynckled in oure hertes/ from 
 an evyll conscience/ and wesshed in oure bodies with pure water/ 
 and let vs kepe the profession of oure hope/ with oute waveringe 
 (for he is faythfuU that promysed) and let vs consyder one an- 
 other to provoke vnto love / and to good workes : and lett vs not 
 forsake the felishippe thatt we have a monge oure selves/ as the 
 maner of some is: but let vs exhorte one another/ and that so 
 moche the moare/ be cause ye se that the daye draweth nye.
 
 €i)t dBpiitlt of ^aul bnto ti)c ^.tbvmd. €}). yj. 
 
 For yff we synne willyngly alter that we have receaved the 
 knowledge off the trueth/ there remayneth no more sacrifice for 
 synnes : but a fearluU lokynge for iudgement/ and violent fyre/ 
 which shall devoure the adversaries. He that despiseth Moses 
 lawe/ dyeth without mercy vnder two or thre witnesses. Off 
 howe moche sorer punnyshment suppose ye shall he be counted 
 worthy/ which treadeth vnder fote the sonne of god : and count- 
 eth the bloud off the testament as an vnholy thynge/ whervvith 
 he was sanctified / and doth dishonoure to the sprete off grace. 
 For we knowehym that hath sayde/ vengeaunce belongeth vnto 
 me/ I will recompence sayth the lorde And agayne : the lords 
 shall iudge his people. Hit is a fearfuU thynge to faule into the 
 liondes off the livynge God. 
 
 Call to remembraunce the dayes that are passed in the which / 
 after ye receaved light/ ye abode a grette fyght in adversities/ 
 partly whill all men wondred and gased at you for the shame 
 and tribulacion thatt was done vnto you/ and partly whill ye 
 becam companyons of them which so passed their tyme. For 
 ye suffered also with my bondes/ and toke a worth the spoylynge 
 off youre goodes/ and that with gladnes/ remembrynge in youre 
 selves howe that ye had in heven a better/ and an enduerynge 
 substaunce. Cast not awaye therfore youre confydence/ which 
 hath grett rewarde to recompence. For ye have nede of 
 pacience/ that after ye have done the will of god/ ye myght re- 
 ceave the promes. For yet a very lytell whyle/ and he thatt 
 shall come will come / and will not tary : But the iust shall live 
 by faith. And yf he withdrawe hym silfe/ my soule shall have 
 no pleasure in hym. We are not whiche with drawe oure selves 
 vnto dampnacion/ butt partayne to fayth / forto wynne oure 
 soules. 
 
 Ci;c n- Cl)aptctr. 
 
 Tj^AITH is a sure confidence off thynges which are hoped for/ 
 and a certayntie off thynges which are not sene. By it the 
 elders were well reported off. Thorowe fayth we vnderstonde 
 that the worlde was ordeyned / by the worde off god : That by the 
 menes of thynges whych apeare/ thynges whych are invisyble 
 myghte be knowen. By fayth Abell offered vnto god a more 
 plenteous sacrifice then Cayu : by which/ he obteyned witnes 
 that he was righteous/ God testify inge of his gyftes : by which 
 also he beynge deed / yet speaketh. 
 
 By fayth was Enoch translated that he shulde not se deeth : 
 nether was he founde : for god had taken hym awaye. Before
 
 dFo. tycb}. €f}s (Epigtlc of i^aul bnto i\)t ^thvmi. 
 
 he was taken awaye/ he obtayned reccorde/ that he had pleased 
 god : but with out faith it is vnpossible to please him. For he 
 that commeth to god/ must beleve that god is/ and that he is 
 a rewarder of them that seke him. 
 
 By fayth Noe honored god/ after that he was warned of 
 thinges which were not sene/ and prepared the arcke to the 
 savinge of his houssholde/ throwe the which arcke/ he con- 
 dempned the worlde / and be cam heyre of the rightewesnes 
 which commeth by fayth. 
 
 By fayth Abraham / when he was called obeyed to goo out into 
 a place/ which he shulde afterwarde receave to enheritaunce / 
 and he went out/ not knowynge whether he shulde goo. 
 
 By fayth he removed into the londe that was promysed him/ as 
 into a straunge countre/ and dwelt in tabernacles : and so did 
 Ysaac/ and Jacob/ heyres with him of the same promes. For he 
 loked for a citie havynge a foundacion/ whose bylder and maker 
 is god. 
 
 Thorow fayth Sara also receaved strengthe to be with childe/ 
 and was delivered of a childe when she was past age/ be cause 
 she iudgeg him faythfuU which had promysed. 
 
 And therfore spronge there of one (and of one which was as 
 good as deed) so many in multitude/ as the starres of the skye/ 
 and as the sonde of the see shore which is in numerable. 
 
 And they all deyed in fayth/ and receaved not the promyses : 
 but sawe them a farre of/ and beleved them/ and saluted them : 
 and confessed that they were straungers and pilgrems on the 
 erthe. T'^ey that saye soche thynges / declare that they seke a 
 countre. Also yf they had bene myndfull of that countre/ from 
 whence they cam/ they had leasure to have returned agayne. 
 Butt nowe they desyre a better/ that is to saye a celestiall. 
 Wherfore god is not a shamed of them/ even to be called their 
 god : for he hath prepared for them a citie. 
 
 In fayth Abraham offered vppe Ysaac/ when he was tempted / 
 and he offered hym beynge hys only sonne/ in whom he had 
 receaved the promyses : Of whom it was sayde/ In Ysaac shall 
 thy seed be called : for he considered / that God was able to 
 rayse vppe agayne from deeth. Wherfore receaved he him / as 
 an ensample of the resurreccion. In fayth Ysaac blessed Jacob 
 and Esau / as concernynge thynges to come. 
 
 By fayth Jacob when he was a deyinge/ blessed both the 
 sonnes of Joseph / and worshipped on the toppe of his ceptre. 
 
 By fayth Joseph when he deyed / remembred the departynge 
 
 of the children of Israhel/ and gave commaundement of his bones. 
 
 By fayth Moses when he was borne/ was hid thre monethes
 
 Ci)e eEptsitU of 39a«l bnto ti)e f^tftviusi. Ci^. vi). 
 
 of his father and mother/ be cause they sawe he was a proper 
 childe : nether feared they the kynges commaundenient. 
 
 By fayth' Moses when he was of a gret age/ refused to be 
 called the sonne of Pharaos doughter/ and chose rather to sufFre 
 adversitie with the people of god/ then to enioye the pleasurs off 
 synne for a ceason/ and estemed the rebuke ofF Christ gretter 
 then ryches/ then the treasure of Egipt. For he had a respecte 
 vnto the rewarde. 
 
 By fayth he forsoke Egipt/ and feared not the fearcenes of the 
 kynge. For he endured/ even as he had sene hym which is in- 
 visible. 
 
 Thorowe fayth he ordeyned the ester lambe / and the effusion of 
 blud/ lest he that destroyed the fyrst borne shulde touche them. 
 
 By fayth they passed thorowe the reed see as by drey londe/ 
 which when the egipcians had esayed to do/ they were drouned. 
 
 By fayth the wailes of Jerico fell doune after they were com- 
 pased a boute/ seven dayes. 
 
 By fayth the harlot Raab perisshed not with them that beleved 
 nott/ after she had receaved the spyes to lodgynge peasably. 
 
 And what shall I more saye/ the tyme wold be to short for me 
 to tell of Gedeon/ off Barach/ and of Samson/ and of Jepthae, 
 Also of David and Samuel/ and of the prophetes/ which thorowe 
 fayth subdued kyngdoms/ wrought righteousnes / obteyned the 
 promyses/ stopped the mouthes of Lyons/ quenched the violence 
 of fyre/ escaped the edge off the swearde/ off weake were made 
 stronge/ wexed valiant in fyght/ turned to flyght the armees of 
 the alientes. The wemen receaved their deed to lyfe agayne. 
 
 Wother were racked/ and wolde not be delivered/ thatt they 
 myght receave a better resurreccion. Wother tasted off mock- 
 ynges/ and scourgynges/ moreover off bondes and presonment : 
 were stoned/ were heawen a sunder/ were tempted/ were slayne 
 with sweardes/ walked vppe and doune in shepes skynnes/ in 
 gotes skynnes/ in nede/ tribulacion/ and vexacion/ which the 
 worlde was not worthy of: They wandred in wildernes/ in 
 mountaynes / in dens and caves of the erth. 
 
 And these all thorowe fayth obtayned good reporte / and re- 
 ceaved not the promes/ god providynge a better thynge for vs/ 
 that they with out vs shulde not be made parfect. 
 
 Wi)t yij. Ci)apter. 
 
 "Yl/'HERFORE lettvs also (seynge that we are compased with 
 
 so gret a multitude of witnesses) laye a waye all that pre- 
 
 seth vs doune/ and the sinne that iiangeth on vs/ and let vs
 
 dFo. cychi). €i)t (SpisitU of 3Paul bnto ti)e ^tbmti. 
 
 runne with pacience/ vnto the battayle that is set before vs/ 
 lokynge vnto Jesus/ the auctor and fynnyssher of oure fayth / 
 which for the ioye that was set before hym/ abode the crosse/ 
 and despysed the shame /■ and is sett doune on the right honde off 
 the trone off God. Consider therfore howe that he endured 
 suche speakinge agaynst hym of sinners/ lest ye shulde be 
 weried and faynte in youre myndes. For ye have not resisted 
 vnto bloud sheddynge/ stryvynge agaynst sinne. And ye have 
 forgotten the consolacion which speaketh vnto you/ as vnto chil- 
 dren : My Sonne despyse nott the chastenynge of the lorde / 
 nether faynte when thou arte rebuked of hym : For whom the 
 lorde love th/ hym he chasteneth : yee/ and he scourgeth every 
 Sonne that he receaveth. 
 
 Yf ye shall endure chastnynge / god offereth him silfe vnto 
 you/ as vnto sonnes. What sonne is that whom the father 
 chasteneth not ? Yf ye be not vnder correccion (where of all are 
 part takers) then are ye bestardes and not sonnes. Moreover 
 seynge we had fathers of oure flesshe which corrected vs/ and 
 we gave them reverence : shall nott we moche rather be in sub- 
 ieccion vnto the father of spretuall gyftes and shall live ? And 
 they verely for a feave dayes/ nurtred vs after their awne plea- 
 sure : but he learneth vs vnto that which is proffitable / that we 
 myght receave off his holines. No manner learnynge for the 
 present tyme semeth to be ioyeous/ but greveous : neverthe- 
 lesse afterwarde it bryngeth the quyet frute off rightewesnes vnto 
 them which there in are exercysed. 
 
 Stretch forthe therfore agayne the hondes which were let 
 doune/ and the weake knees/ and se that ye have strayght 
 steppes vnto youre fete /lest eny haltinge turneout of the waye: 
 yee/ let hit rather be healed. Embrace peace with all men/ and 
 wholynes : with out the which/ no man shall se the lorde. And 
 se that no man be destitute of the grace of god/ lest eny rote of 
 bitternes springe vppe and trouble : and therby many be de- 
 filed. That there be no fornicator/ or vnclene person/ as Esau/ 
 which for one breaktast solde his right that belonged vnto him/ 
 in that he was the eldest brother. Ye knowe howe that after- 
 warde when that he wolde have inherited the blessynge/ he was 
 put by. His repentaunce founde no grace / no though he de- 
 syred that blessynge with teares. 
 
 For ye are not come vnto the niounte that is touched/ and 
 vnto burninge fyre/ nor yet to myst and darcknes and tempest 
 of wedder/ nether vnto the sounde of a trompe and the voyce of 
 wordes : which voyce they that herde it/ wisshed awaye/that 
 the communicacion shulde not be spoken to them. For they
 
 €f)t (fpi^tle of 33aul bnto tl)c f^cbnttsi. €1). yiij. 
 
 were not able to abyde that which was spoken. Yf a beast had 
 touched the mountayne/ hit muste have bene stoned/ or thrust 
 thorowe with a darte : even so terreble was the sight which 
 apered. Moses sayde I feare and quake. But ye are come vnto 
 the mounte Sion/ and to the citie off the hvynge god/ the celes- 
 tial! Jerusalem : and to an innumerable sight of angels/ and vnto 
 the congregacion of the fyrst borne sonnes/ which are written in 
 heven/ and to god the iudge of all/ and to the spretes of Just 
 and parfect men/ and to Jesus the mediator of the newe testa- 
 ment/ and to the spryncklynge of bloud that speaketh better 
 then the bloud of Abell, 
 
 Se that ye despyse not him that speaketh. For yf they 
 escaped not which refused him that spake on erth ; Moche more 
 shall we not escape/ yf we turne awaye from liim that speaketh 
 from heven : whose voyce then shuke the erth/ and nowe 
 declareth sayinge : yet once more will I shake/ not the erth only/ 
 but also heven. No dout that same that he sayth/ yet once 
 more/ signifieth the removynge a waye of those thynges which 
 are shaken/ as oft thynges which have ended their course: thatt 
 the thinges which are not shaken maye remayne. Wherfore if 
 we receave the kyngdom which is not moved/ we have grace/ 
 wherby we maye serve god and please hym with reverence and 
 godly feare. For oure god is consumynge fyre. 
 
 CI;e yiij. Ci^aptcr. 
 
 T ET brotherly love continue, be not forgctfull to be kynde to 
 "^ straungers. For thereby have dyvers receaved angels into 
 their houses vnwares. Remember them that are in bondes/ even 
 as though ye were bounde with them. Be myndfuU of them 
 which are in adversitie/ as ye which are yet in youre bodies. 
 Let wedlocke be had in pryce in all poyntes/ and let the chamber 
 be vndefiled : for whore kepers/ and advoutrars god will iudge. 
 Let youre conversacion be with out coveteousnes / and be content 
 with that ye have alhedy. For lie verely said : I will not fayle 
 the/ nether for sake the : that we maye boldly saye : The lorde 
 is my helper/ and I will nott feare what man doeth vnto me. 
 Remember them which have the oversight of you/ which have 
 declared vnto you the worde of god: consider the conversacion 
 off" their livynge/ and counterfet their fayth. 
 
 Jesus Christ yesterdaye and todaye/and the same continueth 
 for ever. Be not caryed bidder and thydder with divers and 
 straunge learnynge. For it is a good thinge that the herte be
 
 jTo. cythii). €l)c (ffpijitle of ^aul bnto tf)e f^ebnuji. 
 
 stablisshed with grace/ and not with meates/ which have not 
 profFeted them that have had their pastyme in them. We have 
 an aultre wherof they maye nott eate which serve in the taber- 
 nacle. For the bodies of those beastes (whose bloud is brought 
 into the holy place by the hie prest to pourge sinne) are bournt 
 with out the tentes. Therfore Jesus/ to sanctifyethe peple with 
 his awne bloud/ suffered with out the gate. Let vs goo forth 
 therfore out of the tentes/ and suffer rebuke with him. For here 
 have we no continuynge citie : but we seke a cite to come. 
 
 For by him offer we the sacrifice of laude all wayes to god : 
 that is to saye the frute of those lyppes/ which confesse his name. 
 To do goode/ and to distribute forget not/ for with suche sacri- 
 fises god is pleased. O beye them that have the oversight of 
 you/ and submit youre selves to them/ for they watche for youre 
 soules/ even as though they shulde geve a comptes for them : 
 that they maye do it with ioye/ and not with grefe. For that is 
 an vnproffitable thynge for you. Praye for vs. We have con- 
 fidence be cause we have a good conscience in all thynges/ and 
 desyre to live honestly. I desire you therfore somwhat the 
 moare haboundantly / that ye so do/ that I maye be restored to 
 you quycly. The god of peace that brought agayne from deeth 
 cure lorde Jesus Christ / the gret shepherde of the shepe/ thorowe 
 the bloud of the everlastynge testament/ make you parfet in all 
 workes/ to do his will/ and brynge to passe/ that whatsoever 
 ye do/ maye be accepted in his sight/ by the meanes of Jesus 
 Christ. To whom be prayse for ever whill the worlde endureth 
 Amen. 
 
 I beseche you brethren/ suffre thewordes of exhortacion : For 
 we have written vnto you in feawe wordes. Knowe the brother 
 Timothe / whom we have sent from vs / with whom (yf he come 
 shortly) I will se you. Salute them that have the oversight of 
 you/ and all the saynctes. They off Italy/ salute you. Grace 
 be with you all Amen. 
 
 Sent from Italy by Timotheus.
 
 ^fetle off ^. 3mnt^. 
 
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 the seruaunt off God/ and off the 
 lorde Jesus Christ/ sendeth gretynge to the xij. 
 trybes which are scattered here and there. My 
 brethren / count it excedynge ioye when ye faule 
 into divers temptacions/ remembrynge howe 
 that the tryinge ofF youre fayth bringeth paci- 
 ence : and let pacience have her parfect worke/ 
 that ye maye be parfect and sounde/ that no- 
 thynge be lackynge vnto you, 
 
 YfFeny that is amonge you lake wisdom/ let 
 hym axe off God (which geveth to all men with 
 outendoublenes/ and casteth no man in the teth) and it shalbe 
 geveh hym : but let hym axe in faythe / and waver not. For he 
 that douteth is lyke the waves off the see/ tost off the wynde/ 
 and caried with violence. Nether let that man thynke that he 
 shall receave eny thynge off God. A waverynge mynded man 
 is vnstable in all his wayes. 
 
 Let the brother off lowe degre reioyce in that he is exalted/ 
 and the ryche in that he is made lowe. For even as the flower 
 off the grasse shall he vanysshe awaye : The sonne is rysen with 
 heate/ and the grasse is widdered/ and his flower is faulen awaye/ 
 and the beautie off the fassion off it is perisshed: even so shall 
 the riche man perisshe in his aboundance. 
 
 Happy is the man that endureth in temptacion/ for when he 
 is tryed he shall receave the croune of lyfe/ which the lorde hath 
 prepared for them that love hym. 
 
 Let no man saye when he is tempted that he is tempted of 
 god : for god tempteth not vnto evyll : he tempteth no man :
 
 dFo. cyciy, €\)t (SEptsitU of ^. Shames. 
 
 But every man is tempted drawne a waye/ and entysed of his 
 awne concupiscence. Then when lust hath conceaved/ she 
 bryngeth forth synne/ and synne when it is fynnisshed bryngetii 
 forthe deeth. 
 
 Erre not my deare brethren. Every good gyfte/ and every 
 parfait gytt/ is from above and commeth doune from the father 
 off light/ with whom is no variablenes/ nether is he chaunged 
 vnto darknes. Of his awne will begat he vs with the worde off 
 lyfe/ that we shulde be the fyrst of his creatures. 
 
 Wherfore deare brethren/ let every man be swyfte to heare/ 
 slowe to speake/ and slowe to wrathe. For the wrathe off man 
 worketh not that which is righteous before God, 
 
 Wherfore laye a parte all filthynes/ all superfluite off mali- 
 ciousnes/ and receve with meknes the worde that is grafted in 
 you / which is able to save youre soules : And se that ye be doares 
 of the worde and not hearesonly/ deceavinge youre owne selves. 
 For yff a man heare the worde/ and do it not/ he is lyke vnto a 
 man that beholdeth his boddyly face in a glasse. For as sone as 
 he hath loked on hym silfe / he goeth his waye/ and hath imme- 
 diatly forgotten what his fassion was : but whosoever loketh in 
 the parfait lawe off libertie/ and continueth there in (yf he benot 
 a forgettfuU hearer/ but a doar off the worke) he shalbe happi 
 in his dede. 
 
 Yff eny man amonge you seme devoute/ and refrayne not his 
 tonge : but deceave his owne herte / this mannes devocion is in 
 vayne. Pure devocion and undefiled before God the father/ is 
 this: To vysit the frendlesse/ and widdowes in their adversite / 
 and to kepe hym silfe vnspotted from the worlde. 
 
 C!;e {]. Ci>iptfr. 
 
 B 
 
 [RETHREN have not the fayth of oure lorde Jesus Christ the 
 lorde off glory in respecte off persons. Yff there come into 
 youre company a man with a golden rynge/ and in goodly apar- 
 rell and there come in also a poore man in vyle rayment/ and ye 
 have a respecte to hym that Aveareth the gaye clothynge and 
 saye vnto hym : Sit thou here in a goode place : and saye vnto 
 the povre / stonde thou there/ or sit here vnder my fote stole: 
 are ye not even parciall in youre selves/ and have iudged after 
 evyll thoughtes? 
 
 Harken my deare beloved brethren / hath not God chosen the 
 povre off this worlde/ which are ryche in fayth/ and hey res off 
 the kyngdom/ which he promysed to them that love hym? But
 
 Cije (&pktU of ^. ^mus. Ct). ttj. 
 
 ye have despised tlie povre. Are not the ryche they which 
 oppresse you : and they which drawe you before iudges? Do 
 not they speake evyll of that good name that is called on over you ? 
 
 Yf ye fulfill the I'oyall lawe accordynge to the scripture which 
 sayth : Thou shalt love thyne neghbour as thy silfe/ ye do wele : 
 but yf ye regarde one person more then another/ ye commit 
 syiine/ and are rebuked off the lawe as transgressours. Who- 
 soever shall kepe the whole lawe/ and yet fayle in one poynt/ he 
 is gyltie in all. For the that sayde : Thou shalt not commit for- 
 nicacion/ sayde also : thou shalt not kyll. Though thou shallt 
 do no fornicacion/ yet yff thou kill/ thou arte a transgresser off 
 the lawe. So speake ye/ and so do as they that shalbe iudged 
 by the lawe off libertie. For there shalbe iudgment merciles 
 to hym that sheweth no mercy / and mercy reioyseth agaynst 
 iudgement : 
 
 What avayleth it my brethren/ though a man saye he hath 
 fayth/ when he hath no dedes? Can fayth save hym? Yff a 
 brother or a sister be naked or destitute off dayly fode/ and one 
 of you saye vnto them : Departe in peace / God sende you warm- 
 nes and fode : not withstondynge ye geve them not tho thynges 
 which are nedfuU to the body : what helpeth it them ? Even so 
 fayth / yf it have no dedes is deed in hit silfe. 
 
 But one shall saye/ Thou hast fayth/ and I have dedes: Shewe 
 me thy fayth by thy dedes : and I will shewe the my fayth by 
 my dedes. Belevest thou that there is one god ? Thou doest 
 wele. The devyls also beleve and tremble. 
 
 Wilt thou vnderstonde o thou vayne man / that fayth with out 
 dedes is deed? Was not Abraham oure father iustifyed off his 
 dedes when he offered Ysaac his Sonne apon the aultre ? Thou 
 seyst howe that fayth wroght in his dedes/ and through the dedes 
 was the fayth made parfet. And the scripture was fulfilled which 
 sayth : Abraham beleved god / and it was reputed vnto hym for 
 rightewesnes : and he was called the frende off God. Ye se then 
 howe that off dedes a man is iustified/ and nott off fayth only. 
 Lyke wyse also was nott Raab the harlot iustifyed when she re- 
 ceaved the messengers/ and sent them out a nother waye? For 
 as the body / with out tlie sprete is deed / even so fayth with out 
 dedes is deed. 
 
 Ci)e iij. Cijapter. 
 
 IVTY brethren/ be not every man a master/ Remembrynge howe 
 -^^-*- that we shall receave the more damnacion. For in many
 
 dTo. cc. Clje dB^iitlt of ^. 35amt5. 
 
 thynges we synne all. YfF a man synne not in worde/ he is a 
 parfect man and able to tame all the body. Beholde we put 
 bittes into the horses mouthes that they shulde obeye vs/ and we 
 turne aboute all the body. Beholde also the shippes/ which 
 though they be so gret/ and are dryven oif fearce windes/ yet are 
 they turned about with a very smale helme/ whither soever the 
 violence off the governes woll : even so the tonge is a littell 
 member and bosteth grett thynges. 
 
 Beholde howe gret a thynge a litell fyre kyndleth/ and the 
 tonge is fyre/' and worlde off wickednes. So is the tonge set 
 among oure members / that it defileth the whole body/ and setteth 
 a fyre all that we have off nature/ and is it silfe sett a fyre/ even 
 off' hell. 
 
 All the natures off beastes/ and off byrdes/ and off serpentes/ 
 and thynges of the see/ ar meked and tamed off the nature off 
 man. But the tonge can noman tame. Yt is an vnruely evyll 
 full of deedly poyson. Therwith blesse we God the father/ and 
 therwith cursse we men which are made vnto the similitude off 
 God. Out off one mought proceadeth bessynge and cursynge. 
 My brethren these thynges ought not soo to be. Doth a foun- 
 tayne sende forth at one place swete water/ and bytter also? 
 Can the fygge tree/ my brethren/ beare olive berries: other a 
 vyne beare fygges ? So can no fountayne geve bothe salt water 
 and fresshe also. Who ys wyse and endued with learnynge 
 amonge you? Let hym shewe the workes of his good conversa- 
 cion in meknes that ys coupled wyth wisdom. 
 
 Yff ye have bitter envyinge amonge you/ and stryfe in youre 
 hertes/ reioyce not: nether be lyars agaynst the trueth. This 
 wisdom descendeth not from above: but is erthy/ and naturall/ 
 and divlysshe : For where envyinge and stryfe is/ there is vnsta- 
 blenes/ and all manner of evyll workes : but the wisdom that is 
 from above/ is fyrst pure/ then peasable/ gentle/ and easy tobe 
 entreated/ full of mercy and good frutes/ with out iudgynge/ and 
 with out simulacion : yee/ and the frute of rightewesnes issowen 
 in peace/ of them that kepe peace. 
 
 C]^f Hi}. Cijapter. 
 
 "C^ROM whence commeth warre/ and fightynge amonge you? 
 come they not here hence ? even off youre volupteousnes that 
 rayneth in youre members. Ye lust/ and have not. Ye envie 
 and have indignacion/ and cannot come by it. Ye fight and 
 warre/ and have not/ be cause ye axe not. Ye axe and liave not/
 
 Cije (JBpifitlc of ^. i^ameji. CI). 6. 
 
 be cause ye axe a mysse/ fbrto consume it apon youre volup- 
 teousnes. Ye advoutrars/ and wemen that breke niatrimonie : 
 knowe ye not howe that the frendshippe off the worlde is enmitie 
 to god warde? Whosoever wilbe a frende of the worlde/ is made 
 the enemie of god. Do ye suppose that the scripture sayth in 
 vayne : The sprete that dwelleth in you / lusteth even contrary 
 to envie : but geveth more grace. 
 
 Submit youre selves to god/ and resist the devyll/ and he 
 will flye from you. Drawe neye to god/ and he will drawe 
 neye to you. Clense youre hondes ye synners/ and pourdge 
 youre hertes ye waverynge mynded. SufFre affliccions : sorowe 
 ye and wepe. Let youre laughter be turned to mornynge/ 
 and youre ioye to hevynes. Cast doune yourselves before the 
 lorde/ and he shall lift you vppe. Backbyte not one another/ 
 brethren. He that backbyteth hys brother/ and he that iudgeth 
 his brother/ backbyteth the lawe/ and iudgeth the lawe : but 
 and if thou iudge the lawe/ thou art not an observer of the lawe : 
 but a iudge. "Ehere is one lawe gever/ which is able to save and 
 to distroye. what art thou that iudgest another man. 
 
 Go to nowe ye that saye : to daye and to morowe let vs go 
 into soche a citie and continue there a yeare and beye/ and 
 sell/ and wynne : and yet cannot tell what shall happen to 
 morowe. For what thinge is youre lyfe ? hit is even a vapoure 
 that apereth for a lytell tyme/ and then vanyssheth awaye : For 
 that ye ought to saye : yfF the lorde will and yf we live/ let vs 
 do this or thatt. Butt nowe ye reioyce in youre bostynges. All 
 soche reioysynge is evyll. Therfore to hym that knoweth howe 
 to do good/ and doth it not/ it is synne. 
 
 €i)t b. Cijaptcr. 
 
 i^ 00 to nowe ye Ryche men. Wepe/ and howle on youre 
 ^^ wretchednes that shall come apon you. Youre ryches is 
 corrupte/ youre garmentes are moth eaten. Youre golde and 
 youre silver are cankred/ and the rust off them shalbe a witnes 
 vnto you / and shall eate youre flesshe as it were fyre. Ye have 
 heaped treasure togedder in youre last dayes : Beholde the 
 hyer off the laboures which have reped doune youre feldes 
 (which hyer is of you kept backe by fraude) cryeth : and the 
 cryes off them which have reped/ are intred into the eares off 
 the lorde off Sabaoth. Ye have lived in pleasure on the erth 
 and in wantannes. Ye have norysshed youre hertes/ as in a 
 daye off slaughter. Ye have condempned and have killed the 
 iuste/ and he hath not resisted you.
 
 dfo. «j. Clje dfpi^tU of ^. 3)nmfg. 
 
 Be pacient therfore brethren/ vnto the commynge of the 
 lorde. Beliolde the husbande man wayteth for the precious 
 frute off the erth / and hath long pacience there vppon / vntill he 
 receave the yerly and the latter rayne. Be ye also pacient 
 therfore/ and settle youre hertes/ for the commynge off the 
 lorde draweth neye. Grodge not one agaynst another brethren/ 
 lest ye be dampned. Beholde the iudge stondeth before the 
 dore. Take (my brethren) the prophettes for an ensample of 
 sufferynge adversitie/ and of longe pacience/ which spake in 
 the name of the lorde. Beholde we counte them happy which 
 endure. Ye have herde of the pacience of Job/ and have 
 knowen what ende the lorde made/ For the lorde is very 
 pitifull / and mercifull. 
 
 Butt above all thynges my brethren/ sweare not/ nether by 
 heven / nether by erth / nether by eny wother othe. Let youre 
 sayinge be ye ye/ naye/ naye : lest ye faule into ypocrysy. 
 Ys there eny amonge you that is evyll vexed ? let hym praye. 
 Ys there eny man a monge you that is meryl let hym synge 
 psalmes. Ys there eny man deseased a monge you? Lett hym 
 call for the seniours off the congregacion/ and lett them praye 
 over hym/ and anoynte hym with oyle in the name off the 
 lorde: and the prayer off fayth shall save the sicke/ and the 
 lorde shall rayse hym vppe : and yf he have committed synnes/ 
 they shalbe forgeven hym. , 
 
 Knowledge youre fautes one to another : and praye one for 
 another/ that ye maye be healed. The prayer off a ryghteous 
 man avayleth moche/ yf it be fervent. Helias was a man in 
 daunger to tribulacion as we are/ and he prayed in his prayer/ 
 that it myght not rayne : and it rayned nott on the erth by the 
 space off thre yeares and sixe monethes. And agayne he prayed/ 
 and the heven gave rayne / and the erth brought forth her frute. 
 Brethren if eny off you erre from the trueth/ and a nother con- 
 vert hym/ let the same knowe/ thatt he whych converted the 
 synner from goynge astraye out of his waye/ shall 
 save a soule from deeth/ and shall hyde the 
 multitude off synnes. 
 
 The ende of the pistle off 
 Saynct James.
 
 ®6e ^isitlt off ^auft SuHasi. 
 
 WB^^ the servaunt of Jesus Christ/ the 
 brotlier oft' James/ To them whicli are called 
 and sanctified in god the fatlier/ and preserved 
 in Christ Jesus. Mercy on you/ and peace 
 and love be multiplied. 
 
 Beloved/ when I gave all diligence to write 
 vnto you oft' the conimen health : itt was ned- 
 luU for me to wryte vnto you/ to exhorte vou/ 
 that ye shulde continually laboure in the fayth/ 
 which was once geven vnto the saynctes. For 
 there are certayne craftely crepte in / of which it 
 was written afore tyme vnto soche iudgement/ They are vngodly / 
 and turne the grace of oure lorde God vnto wantannes/ and denye 
 God the only lorde/ and oure lorde Jesus Christ. 
 
 My mynde is therfbre to put you in remembraunce/ for as 
 moche as ye once knowe this/ howe thatt the lorde (after thatt he 
 had delivered the people out of Egipt) destroyed them which 
 afterwarde beleved not. The angels also/ which kept not their 
 fyrst estate : but lefte their owne habitacion/ he hath reserved 
 in everlastynge chaynes vnder darknes vnto the iudgement of the 
 greate daye. even as Zodom/ and Gomor/ and the cities aboute 
 them (which in lyke maner defiled them selves/ with fornicacion/ 
 and folowed straunge flesshe) are set forth for an ensample/ and 
 suffre the vengeaunce of eternall fyre. Lykwyse these dremers 
 defyle the flesshe/ despise rulars/ and speake evyll of them that 
 are in auctoritie. 
 
 Yet Michael the archangell (when he strove against the devyll/ 
 and dispiited about the body of Moses) durst nott geve raylynge 
 sentence/ butt sayde : The lorde rebuke the. Butt these speake 
 evyll of those thinges which they knowe not. In tho thynges 
 which they knowe naturally (as beastes which are with out 
 reason) they corrupte them selves. Wo be vnto them/ for they 
 
 D D
 
 dFo. (d). Wi)t epi^tlf off ^. SJutJag. 
 
 have folowed the wave of Cayn/ and are spylt in the erroure of 
 Balam for hikers sake / and are caste a waye in the treason of 
 Core. 
 
 These are spottes whicli of youre kindnes feast to gedder/ witli 
 out feare/ fedynge them selves, Cloudes they are with outen 
 water/ caried about off wyndes : Trees rotten in authum/ 
 vnfrutfull/ twyse deed/ and plucked vppe by the rotes. They 
 are the ragynge waves off the see / fomynge out their awne shame. 
 They are wandrynge starres/ to whom is reserved the myst of 
 darcknes for ever. 
 
 Enoch the seventh from Adam prophesied before of suche 
 saying: Beholde/ the lorde shall come with thousandes of 
 sayntes/ to geve iudgement agaynst all men/ and to rebuke all 
 that are vngodly amonge them / of all their vngodly dedes/ which 
 they have vngodly committed / and of all their cruell speakynges ' 
 which vngodly sinners have spoken agaynst hym. 
 
 These are murmurers/ complayners/ walkynge after their 
 awne lustes/ whose muthes speake proude thynges. They have 
 men in greate reverence be cause off avauntage. But ye derly 
 beloved remember the wordes which were spoken before off the 
 Apostles oft' oure lorde Jesus Christ/ liowe that they tolde you 
 thatt there shulde be begylers in the last tyme/ which shulde 
 waike after their owne vngodly lustes. These are makers oft" 
 sectes/ naturall/ havynge no sprete. 
 
 But ye derly beloved/ edyfie youre selves in youre mostwholy 
 fayth/ prayinge in the wholy goost/ and kepe youre selves in 
 the love of God/ lokinge for the mercy of oure lorde Jesus Christ/ 
 vnto eternall lyfe. And have compassion on some/ separatynge 
 them : and wother save with feare/ pullynge them out of the 
 fyre/ and hate the fylthy vesture of the flesshe. 
 
 Vnto hym that is able to kepe you/ thatt ye faule nott/ and 
 
 to present you fautlesse before the presence oft" hys 
 
 glory with ioye/ that ys to saye/ to God oure 
 
 saveour whyche only ys wyse/ be glory/ 
 
 maiestie/ dominion/ and power/ nowe 
 
 and for ever Amen.
 
 Hebrtanon off ^auft 3^8ou tlje trebme* 
 
 €l)t fprsft C&ajptn% 
 
 C?^i£ revelacion of Jesus Christe/ which god 
 gave vnto him / forto shewe vnto his servauntes 
 thynges which muste shortly come to passe. 
 
 & And he sent and shewed by hys angell vnto hys 
 L*.^ servauntJhon/whychbare recordeofFtheworde 
 off god/ and off the testimony off Jesus Christe/ 
 and of all thynges that he sawe. Happy is he 
 that reditli/ and they that heare the wordes of 
 the prophesy/ and kepe thoo thynges which are 
 written therin. For the tyme is at honde. 
 Jhon to the vij. congregacions in Asya. 
 Grace be with you and peace/ from hym which is/ and which 
 was/ and which is to come : and from the vij. spretes which are 
 present before his trone/ and from Jesus Christ which is a fayth- 
 full witnes/ and fyrst begotten of the deed : and lorde over the 
 kynges of the erth. Vnto hym that loved vs and wesshed vs 
 from oure synnes in his awne bloud/ and made vs kynges and 
 prestes vnto god his father/ be glory/ and dominion/ for ever 
 more amen. Beholde he commeth with cloudes/ and all eyes 
 shall se hym : and they also which peersed him. And all kyn- 
 redes of the erth shall wayle. even so amen, I am Alpha and 
 Omega/ the begynnynge and the endinge / sayth the lorde 
 almyghty/ which is and which was and which is to come. 
 
 Jhon youre brother and companyon in tribulacion/ and in the 
 kyngdom and pacience which is in Jesu Christe/ was in the yle 
 of Pathmos for the worde of god/ and for the witnessynge of 
 Jesu Christe. I was in the sprete on a sondaye/ and herde 
 behynde me/ a gret voyce/ as itt had bene of a trompe sayinge : 
 
 D D 2
 
 dFo. (ciij. CJ)c Bebelacton of ^. ;^!)on. 
 
 I am Alpha and Omega/ the fyrst and the laste. That thou 
 seiste write in a boke/ and sende hit vnto the congregacions 
 which are in Asia/ vnto Ephesus/ and vnto Smyrna/ and vnto 
 Pargamos/ and vnto Thiatira/ and vnto Sardis/ and vnto Phi- 
 ladelphia/ and vnto Laodicia. 
 
 And I turned bake to se the voice that spake to me. And 
 when I was turned : I sawe vij. golden candelstyckes/ and in the 
 myddes of the candelstyckes/ one lyke vnto the sonne of man 
 clothed with a lynnen garment doune to the ground/ and gyrd 
 aboute the pappes with a golden gyrdle. His heed/ and his 
 heares were whyte/ as whyte woU/ and as snowe : and his eyes 
 were as a flame of fyre : and his fete lyke vnto brasse/ as though 
 they brent in a fvrnace : and his voyce as the sounde of many 
 waters. And he had in his right honde vij. starres. And out of 
 his mougth went a twoo edged swearde. And his face shone 
 even as the sunne in his strengthe. 
 
 And when I sawe hym/ I fell at his fete/ even as deed. And 
 he layde hys rvght honde apon me/ sayinge vnto me : feare not. 
 I am the fyrst/ and the laste/ and am a lyve/ and was deed. 
 And beholde I am a lyve for ever more/ and have the kaves oft' 
 hell and oft' deeth. Wryte therfore the thynges whych thou 
 haste sene / and the thynges which are / and the thynges which 
 shalbe fulfylled here after: and the misteri oft' the vij. starres 
 which thou sawest in my ryght honde/ and the vij. golden can- 
 delstyckes. The vij. starres are the angelles oft' the vij. congre- 
 gacions : And the vij. candlestyckes which thou sawest are the 
 vij. congregacions. 
 
 €f)t Stcontit €i)apttv. 
 
 '^T'NTO the angell oft' the congregacion oft" Ephesus wryte: 
 ^ These thynges sayth he that holdeth the vij. starres in his 
 ryght honde/ and walketh in the myddes of the vij. golden can- 
 dlestyckes. I knowe thy workes/ and thy labour/ and thy 
 pacience/ and howe thou cannest not forbeare them which are 
 evyll : and examinedst them which save they are Apostles/ and 
 are nott : and hast founde them lyars. and haste suffered/ and 
 hast pacience : and for my names sake hast labored and hast nott 
 faynted. Neverthelesse I have sumwhat agaynst the/ for thou 
 haste lefte thy fyrst love. Remember therfore from whence 
 thou art fallen/ and repent/ and do the fyrst workes. or elles I 
 wyll come vnto the shortly / and will remove thy candlestyke out 
 of his place/ excepte thou repent. Butt this thou haste be
 
 Ci)e 9ll«bcladon of ^. 3H;on. €!). i). 
 
 cause thou haste hated the dedes oft' the Nicolaitans/ which dedes 
 I also hate. Lett him that hath eares heare/ what the sprete 
 sayth vnto the congregacions. To hym that overcomnieth/ wyll 
 I geve to eate off the tree of lyte/ which is in the myddes oft' the 
 paradice oft' God. 
 
 And vnto the angell off the congregacion oft' Smyrna wryte : 
 These thynges sayth he that is fyrst/ and the laste/ wliich was 
 deed and is ahve. I knowe thy workes and tribulacion and 
 povertie / but thou art ryche : And I knowe the blasphemy off 
 them whiche call them selves iewes and ar not : but are the 
 congregacion of sathan. Feare none off thoo thynges which thou 
 shalt soffre. Bcholde/ the devyll shall caste off you into preson/ 
 to tempte you/ and ye shall have tribulacion x. dayes. Be 
 faythfull vnto the deeth and I wyll geve the a croune off lyfe. 
 Let hym that hath earis heare/ what the sprete sayth to the con- 
 gregacions. He that overcommeth shall not be hurte off the 
 seconde deeth. 
 
 And to the angell/ of the congregacion in Pergamos wfyte : 
 This sayth he wliich hath the sharpe swearde with two edges. 
 I knowe thy workes and where thow dwelleste/ evyn where 
 Sathans seate ys/ and thou kepeste my name and hast not 
 denyed my fayth. And in my dayes Antipas was a faythfull 
 witnes off myne/ which was slayne amonge you where sathan 
 dwelleth. Butt I have a fewe thinges agaynst the : that thou 
 hast there/ they thatt mayntayne/ the doctryne off Balam which 
 taught in balake/ to put occasion oft' syn before the chylderne off 
 Israhell: thatt they shulde eate oft' meate dedicat vnto ydolles/ 
 and to commyt fornicacion. Even so haste thou them that 
 mayntayne the doctryne off the Nicolaytans/ which thynge I 
 hate. But repent or elles I will come vnto tjie shortly and will 
 fyght agaynste them with the swearde of my mought. Lett hym 
 that hath eares heare what the sprete sayth vnto the congrega- 
 cions : To hym that over commeth will I geve to eate manna 
 that is hyd. and will geve hym a whyte stone/ and in the stone 
 a newe name wrytten/ which no man knoweth/ savinge he that 
 receaveth hit. 
 
 And vnto the angell off the congregacion off Theatira write : 
 This sayth the sonne of god/ which hath his eyes lyke vnto a flame 
 of fyre/ whose fete are lyke brasse : I knowe thy workes and thy 
 love/ service/ and fayght / and pacience/ and thy dedes/ which 
 are mooe at the laste then att the fyrste : Notwithstondinge I 
 have a feawe thynges agaynste the/ that thou sofferest that 
 woman Jesabell/ which called her sylfe a prophetes to teache
 
 jTo. (ciiij. Ei)« Bcbclacioii of ^. 3J]^ou. 
 
 and to deceave my servauntes/ to make them commyt fornica- 
 cion/ and to eate meates offered vppe vnto ydoUes. And I gave 
 her space to repent off her fornicacion and she repented not. 
 Beholde I will caste her into a beed/ and them that commyt 
 fornicacion with her into gret adversite/ excepte they repent of 
 their deades. And I will kyll her children with deeth. And all 
 the congregacions shall knowe that I am he which searcheth the 
 reynes and hertes. And I will geve vnto every one of you 
 accordynge vnto youre workes. 
 
 Vnto you I saye/ and vnto other of them off Thiatyra as many 
 as have nott this lernynge/ and which have not knowen the 
 depnes of Satan (as they saye) I will put apon you none other 
 burthen/ but that which ye have alreddy. Holde fast tyll I come/ 
 and whosoever overcommeth and kepeth my workes vnto the 
 ende/ to hyme will I geve power over nacions/ and he shall rule 
 them with a rodde of yeron : and as the vessels off a potter / shall 
 he breake them to shevers. Evyn as I receaved off my father. 
 And*I will geve him the mornynge starre. Let hym that hath 
 eares lieare what the sprete sayth to the congregacions. 
 
 Ci)f iij. Ci^aptcr. 
 
 \ ND wryte vnto the angell of the congregacion of Sardis: this 
 ■^ sayth he that hath the sprete of god/ and the vij. starres. 
 I knowe thy workes/ thou haste a name that thou lyveste/ and 
 thou are deed. Be awake and strengthe the thynges which 
 remayne/ that are redy to deye. For I have not founde thy 
 workes perfayte before god. Remember therfore howe thou 
 hast receaved and hearde/ and holde faste/ and repent. Yf thou 
 shalt not watche/ I wyll come on the as a thefe/ and thou shalt 
 not knowe what houre I wyll come apon the. Thou haste a 
 feawe names in Sardis/ which have not defyled their garmentes/ 
 and they shall walke with me in whyte/ for they are worthy. He 
 that overcommeth shalbe clothed in whyte araye/ and I will 
 not put out his name out of the boke of lyfe/ and I will con- 
 fesse his name before my father/ and before his angelles. Let 
 hym that hath earys heare what the sprete sayth vnto the con- 
 gregacions. 
 
 And wryte vnto the angell off Philadelphia: This sa^i:ll he that 
 is holy and true/ which hath the kaye off David : which openyth 
 and noman shutteth/ and shutteth and no man openeth. I knowe 
 thy workes. Beholde I have set before the an open doore/ and 
 no man can shutt hit/ for thou haste a Ivttell strenothe/ and haste
 
 UTift ^tbdacion of ^. 3H;on. €f}. Hi). 
 
 kepe my saynges : and haste not denyed my name. Beholde, 
 I put them of the congregacion of Sathan/ whicli call themselves 
 Jewes and are not/ butt do lye. Beholde. I will make them 
 that they shall come and worshippe before thy fete : and shall 
 knowe that I have loved the. 
 
 Be cause thou hast kept the wordes of my pacience/ and I 
 wyll kepe the from the houre of temptacion/ which will come 
 apon all the worlde/ to tempte them that dwell apon the erth. 
 Beholde I come shortly. Holde that which thou haste/ that no 
 man take awaye thy croune. Hym that overcommeth will I make 
 a pyllar in the temple off" my God/ and lie shall goo no more oute. 
 And I will wryt apon hym / the name off my god / and the name 
 oft" the cite off my god/ newe Jerusalem/ which commeth doune 
 oute of hevyn from my god and I will wryte apon hym my newe 
 name. Let hym that hath eares/ heare what the sprete sayth 
 vnto the congregacions. 
 
 And vnto the angell of the congregacion which is in Laodicia 
 wryte : This sayth (amen) the faythfull and true witnes/ the be- 
 gynnynge off the creatures oft" God. I knowe thy workes that 
 thou arte nether colde ner hott : I wolde thou were colde or hotte. 
 So then be cause thou arte bitwene bothe/ and nether colde ner 
 hott/ I will spew the oute of my mought : be cause thou sayst 
 thou arte riche and incresyd with gooddes/ and haste nede off 
 nothinge/ and knowest not howe thou arte wretched and mise- 
 rable/ povre/ blynde/ and nakyd. I consell the to bye off me 
 golde tryed in the fyre/ that thou mayste be riche : and white 
 rayment/ that thou mayste be clothed/ that thy fylthy nakednes 
 do not apiere : and anoynt thyne eyes with eye salve/ that thou 
 mayste se. 
 
 As many as I love/ I rebuke and chasten. Be fervent ther- 
 fore and repent. Beholde I stonde at the doore and knocke. 
 Yff eny man heare my voice and opyn the dore/ I will come in 
 vnto hym and will suppe with him/ and he with me. To hym 
 that overcommeth will I gravnte to sytt with me in my seate/ 
 evyn as I overcam and have sytten with my father/ in his seate. 
 Lett hym that hath eares heare what the sprete sayth vnto the 
 congresracions. 
 
 €\)t Hi]. Cljapter. 
 
 / and beholde a dor 
 
 yce which I harde/ 
 
 trompet talkinge with me/ which said : conie vppe hydder/ and 
 
 A FTER this I loked/ and beholde a dore was opene in heven/ 
 "^^ and the fyrste voyce which I harde/ was as hit were of a
 
 Jfo. fcb. Ci)t Mcbfladon of ^. 3Ji)on- 
 
 I will shevve the tliynges which muste be fulfyllyd here after. 
 And immediatlv 1 was in the sprete. and beholder a seate was 
 put in heven and won sat on the seate. And he that sat was to 
 loke apon lyke vnto a iaspar stone/ and a sardyne stone: And 
 there was a rayne boll aboute the seate/ to loke apon/ lykevnto 
 an emeralde. And aboute the seate were xxiiij. seates. And I 
 sawe on the seates .xxiiij. seniours syttinge clothed in whyte ray- 
 ment/ and had on their heddes crounes of gold. 
 
 And out of the seate preceded lightnynges/ and thoundrynges / 
 and voices : and there were vij . lampes off fyre / byrninge before 
 the seate/ which are the vij. sprettes off God. And before the 
 seate there was a see off glasse/ lyke vnto cristall/ and in the 
 myddes of the seate/ and rounde aboute the seate/ wer iiij. 
 biestes full off eyes before and behynde. And the fyrste biest was 
 lyke a lion/ the seconde biest lyke a caulfe/ and the thyrde bieste 
 had a face as aman/ and the fourthe bieste was Ivke a flyinge 
 egle. And the iiij. biestes had eche one off them vj. wynges 
 aboute hym/ and they were full off eyes within. And they had 
 noo reste daye nether nyght sayinge : holy/ holy/ holy/ lorde god 
 almyghty/ which was/ and is/ and is to come. 
 
 And when those beestes gave glory and honour and thankes to 
 hym that sat on the seate/ which levith ever more/ the xxiiij. 
 seniours fell doune before the trone/ before hym that sat on the 
 trone/ and worshipped hym thatt levith ever/ and caste their 
 crounes before the trone sayinge : thou arte worthy lorde to 
 receave glory/ and honoure/ and power/ for thou haste created 
 all thinges/ and for thy wyllis sake they are/ and were created. 
 
 €\)t b. Cljapter. 
 
 4 ND I sawe in the right honde of hym/ that sat in the trone/ 
 a boke written with in and on the backside/ sealyd with vij. 
 seales. And I sawe a stronge angell which cryed wMth a loude 
 voyce : Who is worthy to open the boke / and to loose the seales 
 ther off. And no man in hevyn ner in erth/ nether vnder the 
 erth/ was able to open the boke/ nether to loke thereon. And I 
 wepte moche/ be cause/ no man was founde worthy to open/ and 
 to rede the boke/ nether to loke thereon. 
 
 And one off the seniours sayde vnto me : wepe not : Beholde 
 a lion beinge off the tribe off .Tuda/ the rott off Dauid/ hath 
 obtayned to open the boke/ and to lose the vij. seales theroff. 
 And I behelde/ and loo/ in the myddes of the seate/ and off the 
 iiij. biestes/ and in the myddes off the seniours/ stode a lambe as
 
 EI)c ivfbtladon of ^. 3'i)on. Ci). bj. 
 
 though he had bene kylled/ which had vij. homes and vij. eyes/ 
 which are the sprettes oft' God/ sent into all the worlde. And he 
 cam and toke the boke oute oft' the right honde of hym that sate 
 apon the seate. 
 
 And when he had taken the boke/ tlie iiij. bestes and xxiiij. 
 seniours fell doune before the lanibe/ havynge harpes and golden 
 vialles full off" odoures/ which are the prayers oft"saynctes and they 
 songe a newe songe saynge : thou art worthy to take the boke 
 and to open the scales therof/ for thou waste kylled and haste 
 redemed vs by thy bloud/ out off" all kynreddes/ and tonges/ and 
 people/ and nacions/ and haste made vs vnto oure god/ kynges 
 and prestes and we shall raygne on the erth. 
 
 And I behelde/ and I herd the voyce off many angylles aboute 
 the trone/ and about the biestes and the seniours/ and I herde 
 thousand thousandes/ saynge with a lowde voyce : Worthy is the 
 lambe that was killed to receave power/ and rich'es and wisdom/ 
 and strenghte/ and honour and glory/ and blyssynge. And all 
 creatures/ which are in heven/ and on the erth/ and vnder the 
 erth/ and in the see/ and all that are in them herd I saynge : 
 blyssinge/ honour/ glory/ and power/ be vnto hym/ that sytteth 
 apon the seate/ and vnto the lambe for ever more. And the .iiij. 
 biestes sayd : amen. And the xxiiij. seniours fell apon their 
 faces/ and worshypped hym that lyveth for ever more. 
 
 Wi)t bj. Cljapttr. 
 
 A ND I sawe when the lambe openyd one of the scales/ and I 
 herde one of the iiij. biestes saye/ as hit wer the noyse off" 
 thonder/ come and se. And I sawe/ and beholde there was a 
 whyte horsse/ and he that sat on hym had a bo we/ and a croune 
 was gevyn vnto hym/ and he went forth conqueringe and forto 
 overcome. And when he opened the seconde scale/ I herde the 
 seconde bieste saye : come and se. And there went out another 
 horsse that was red / and power was geven to hym that satte there 
 on/ to take peace from the erth/ and that they shulde kyll one 
 another, and there was geven vnto hym a giet swearde. 
 
 And when he opened the thyrde scale / I herde the thyrde bieste 
 saye : come and se. And I behelde/ and loo/ a blacke hors: and 
 he that sate on hym/ had a payrc of balances in his honde. And 
 I herd a voyce in the myddes off" the iiij. bestes saye: a measure 
 of whete for a peny/ and iij. measures of barly for a peny : and 
 oyle and wyne se thou hurte not. 
 
 And when lie opened the fourthe seale/ I herde the voyce of
 
 dFo. fcbj. Ci)« Jtlfbelan'oit of ^. Si)ou. 
 
 the fourthe beste saye : come and se. And I loked. and beholde 
 a grene horsse/ and his name that satt on hym was deeth/ and 
 hell folowed after hym/ and power was geven vnto them over the 
 fourthe parte of! the erthe/ to kyll with swearde/ and with honger/ 
 and with deeth/ that cometh of vermen of the erth. 
 
 And when he opened the fyfte seale/ I sawe vnder the aultre/ 
 the soules of them that were kylled for the worde of God/ and for 
 the testymony which they had/ and they cryed with a lawde 
 voyce sayinge : Howe longe tariest thou lorde holy and true/ to 
 iudge and to avenge oure bloud on them that dwell on the erth ? 
 And longe whyte garmentes were geven vnto every one off them. 
 And hit was sayde vnto them that they shulde reste for a lyttle 
 season vntyll the nomber off their felowes/ and brethren/ and of 
 them that shulde be kylled as they were/ were fulfylled. 
 
 And I behelde when he opened the sixte seale/ and loo there 
 was a grett erthquake/ and the sunne was as black as sacke clothe 
 made of heare. and the mone wexed even as bloud. and the starres 
 of heven fell vnto the erth/ even as a fygge tree castith from her 
 her fygges/ when she is shaken off a mvghty wynde. And heven 
 vanysshed awaye/ as a scroll when hitt is rolled togedder. And 
 all mountayns and yles/ were moved oute of their places. And 
 the kynges of the erth/ and the grett men/ and the ryche men/ 
 and the chefe captaynes/ and the myghty men/ and every bond 
 man/ and every free man/ hyd them selves in dennes/ and in 
 rockes off the hylles/ and sayde to the hylles/ and rockes : fall on 
 vs/ and hyde us from the presence off hvm that sytteth on the 
 seate/ and from the wrath of the lambe/ for the grete daye off hys 
 wrath ys come / And whoo can endure hit. 
 
 €l)t hi). Cijaptor. 
 
 A ND after that I sawe iiij. angels stonde on the iiij. corners of 
 "^^ the erth/ holdynge the iiij. wyndes off the erth/ that the 
 wyndes shulde nott blowe on the erthe/ nether on the see/ nether 
 on eny tree. And I sawe another angell ascende from the rysynge 
 of the sunne/ which had the seale off the lyvynge god/ and he 
 cryed with a loude voyce to the iiij. angelles (to whom power was 
 geven to hurt the erth and the see) sayinge ; Hurt not the erth 
 nether the see/ nether the trees/ tyll I have sealed the servauntes 
 of oure god in their forheades. 
 
 And I herde the nombre of them which were sealed/ and there 
 were sealed c. and xliiij. m. of all the trybes of the chyldren of 
 Israhell. Of the trybe of Juda were sealed xij. m. Of thetrybe
 
 €i)t %\ebtUcmx of §>. SH^on. Ci). biij. 
 
 oft" Ruben were sealed xij. m. Of the trybe of Gad were sealed 
 xij M. Of the trybe of Asser were sealed xij. m. Of the trybe of 
 Neptalym were sealed xij. m. Of the trybe off" Manasses were 
 sealed xij. m. Of the trybe of Symeon were sealed xij. m. Of the 
 trybe of Levy were sealed xij. m. Of the trybe off" Isacar were 
 sealed xij. m. Of the trybe of Zabulon were sealed xij, m. Off" 
 the tribe of Joseph were sealed xij. m. Off the trybe of Beniamyn 
 were sealed xij. thowsande. 
 
 After this I behelde/ and lo a gret multitude (which noman 
 culde nombre) off" all nacions/ and people/ and tonge/ stode be- 
 fore the seate/ and before the lambe/ clothed with longe whyte 
 garmentes/ and palmes in there hondes/ and cryed with a lowde 
 voyce/ saynge : Helth be to hym that syttith apon the seate of 
 oure god/ and vnto the lambe. And all the angelles stode in 
 the compace of the seate/ and off" the seniours/ and off" the iiij. 
 bestes/ and fel before the seat on their faces/ and worshipped god/ 
 sayinge / amen : Blessynge and glory/ wisdom and thankes/ and 
 honour/ and power and myght/ be vnto oure god/ for evermore 
 amen. 
 
 And one off' the seniours answered/ sayinge unto me : what 
 are these which are arayed in longe whyte garmentes/ and whence 
 cam they ? And I sayde vnto hym : lorde thou wottest. And 
 he sayde unto me : these are they which cam oute off" gret tribu- 
 lacion and made their garmentes large and made them whyte in 
 the bloud of the lambe : therfore are they in the presence off 
 the seate off God and serve hym daye and nyght in hys temple/ 
 and he that sytteth in the seate wyll dwell amonge them. They 
 shall honger no more nether thyrst/ nether shall the sunne lyght 
 on them / nether eny heate : For the lambe whych ys in the 
 myddes off" the seate shall fede them/ and shall ledde them vnto 
 fountaynes of lyvynge water/ and god shall wyppe awaye all teares 
 from their eyes. 
 
 Wi)t biij. Cl^aptcr. 
 
 A ND when he had opened the seventhe scale/ there was silence 
 "^^ in heven aboute the space of halfe an houre/ And I sawe 
 angelles stondynge before god/ and to them were geven vij. trom- 
 pettes. And another angell cam and stode before the aultre 
 havynge a golden senser/ and moche of odoures was geven vnto 
 hym / that he shoulde ofFre of the prayers of all saynctes apon the 
 golden aultre/ which was before the seate. And the smoke of the 
 odoures which cam off the prayers off" all saynctes ascended vppe
 
 dFo. rcbij. €\)t Mcbtlncion of ^. 3)I)on. 
 
 before god out of the angelles lionde. And the angell toke the 
 senser and fylled hit with fyre of the aultre and caste hit into the 
 erth/ and voyces were made/ and thondrynges/ and hghtnynges/ 
 and erth quake. 
 
 And the vij. angelles which had the vij trompettes prepared 
 them selves to blows. The fyrst angell blewe/ and there was 
 made hayle and fyre/ which were myngled with bloud/ and they 
 were caste into the erth : and the thryd parte of trees was burnt/ 
 and all grene grasse was brent, and the seconde angell blewe : 
 and as hit were a grett mountayne : brynnynge wyth fyre was 
 caste in to the see/ and the thyrde parte off the see tourned to 
 bloud/ and the thyrde parte of the creatures which had lyfe dyed/ 
 and the thyrde part off shyppes were destroyed. 
 
 And the thyrde angell blewe/ and ther fell a grett starre from 
 heven burnynge as hit wer a lampe/ and hit fell into the thyrde 
 parte off the ryvers/ and into fountaynes of waters/ and the 
 name of the starre is called wormwod. And the thyrde parte 
 was turned to wormwod. And many dyed off the waters be 
 cause they were made bytter. And the fourthe angell blew / and 
 the thyrde part of the sunne was smytten and the thyrde parte 
 off the mone/ and the thyrde part ofFstarres : so that the thyrde 
 parte of them was derckned. And the daye was smytten that 
 the thyrde part of hit shulde not shyne/ and lyke wyse the 
 nyght. And I behelde and herd an angell flyinge thorowe the 
 myddes of heven/ sayinge with a lowde voyce : Woo/ Woo/ to 
 the inhabiters off the erth be cause of the voyces to come of the 
 trompe of the iij. angels which were yet to blowe. 
 
 Clje iy. Ci;aptcr. 
 
 A ND the fyfte angell blewe/ and I sawe a starre fall from 
 "^^ heven vnto the erth. And to him was geven the kaye of 
 the bottomlesse pytt/ And he opened the botomlesse pytt/ and 
 there arose the smoke of a grett fornace. And the sunne/ and 
 the ayer wer darkned by the reason of the smoke of the pytt. 
 And there cam out off the smoke locustes vpon the erth : And 
 vnto them was geven power as the scorpions of the erth have 
 power. And hit was sayde vnto them thatt they shulde nott 
 hurt the grasse off the erth : nether eny grene thinge : nether 
 eny tree : but only those men which have nott the seale in their 
 forhedes/ and to them was commaunded that they shulde not 
 kyll them/ but that they shulde be vexed v monethes/ and their 
 payne was as the pavnc that commeth off a scorpion/ when he 
 hath stonge a man. And in those dayes shall men seke deeth/
 
 C]^c iacbflanon of ^. ^ijon. €1). \\ 
 
 and shall nott t^'ude liyt/ shall desyre to deye/ and deeth shall 
 flye from them. 
 
 And the similitude off the locustes was lyke vnto horses pre- 
 pared vnto battayll/ and on their heddes were as hit were crownes/ 
 lyke vnto golde. and their faces were as hit had bene the faces 
 of men. And they had heares as the lieares of wemen. And 
 their tethe were as the tethe off lyons. And they had habber- 
 gions/ as hit were habbergions off yeron. And the sounde off 
 their wynges was as the sounde of charettes when many horsses 
 runne togedder to battayle. And they had tayles lyke vnto 
 scorpions/ and there were stynges in their tayles. And their 
 power was to hurt men v. monethes. And they had a kyno-e 
 over them/ which is the angell of the bottomlesse pytt/ whose 
 name in the hebrew tonge/ is Abadon : but in the greke tono-e/ 
 Apollion/ that ys to saye a destroyer. Won woo is past/ and 
 beholde two wooes come after this. 
 
 And the sixte angell blewe/ and I herd a voyce from the iiij. 
 corners of the golden aultre/ which is before god/ saying to the 
 sixte angell which had the trompe: Loose the iiij. angelles/ which 
 are bounde in the grett ryver Eufrates. And the iiij. angelles 
 were loosed which wer prepared for an houre/ for a daye/ for a 
 moneth/ and for a yeare/ for to slee the thyrde part off men. 
 And the nombre of horsmen of warre/ were twenty tymes x ji 
 And I herde the nombre of them. And thus I sawe the horses in 
 a vision and them that sate on them/ havynge fyry habbe.gions 
 of a Jacynct coloure/ and brymstony. and the heeddes of the 
 horses were as the heeddes of lyons. And out of their mouthes 
 went forth fyre and smoke and brymstone. And of these iij / 
 was the thyrde parte of men kylled/ that is to saye/ of fyre/ 
 smoke/ and brymstone/ which proceded out of the mouthes of 
 them : For their power was in their mouthes and in their tayles : 
 for their tayles were lyke unto serpentes/ and had heddes/ and 
 with them they dyd luutt : And the remnaunt off the men which 
 were not kylled by these plages repented not of the dedes of their 
 hondes/ that they shulde not worshyppe devyls/ and ymages/ 
 off golde/ and sylver/ and brasse/ and stone/ and of woode/ 
 which nether can se/ nether lieare/ nether goo. Also they re- 
 pented not of their murther/ and of their sorcery nether of their 
 fornicacion nether of their thefte. 
 
 CI)c r. Cljaptcr. 
 
 \ ND I sawe another myghty angell come doune from heven/ 
 "^ clothed with a cloude/ and the rayne boll apon his heed.
 
 dTo. fcbiij. ^l)t 3SitbtU(ion of ^. Si^on. 
 
 And hys face as liit were tlie sunne/ and his fete as hytt were 
 pyllars of fyre/ And he liad in his honde a lytell boke opyn: and 
 he put his ryght fote apon the see/ and his lyfte fote on the 
 erth. And cryed with a lowde voyce/ as when a lyon roreth. 
 And when he had cryed/ seven thondres spake their voyces. 
 And when the vij thondres had spoken their voyces/ I was aboute 
 to wryte. And I herde a voyce from heven sayinge vnto me 
 marke thoo thynges which the vij. thondres spake/ and write 
 them not. 
 
 And the angell which I sawe stonde apon the see/ and apon 
 the erth/ lyfte vppe his honde to heven/ and swore by hym thatt 
 liveth for ever more/ which created heven/ and the thynges that 
 ther in are/ and the see/ and the thynges which therin are: that 
 there shulde be no lenger tyme : but in the dayes of the voyce of 
 the seventhe angell/ when he shalbegyn to blowe : even tlie mis - 
 tery off god shalbe fulfilled/ as he preached by his servauntes the 
 prophettes. 
 
 And the voyce which I herde from heven spake vnto me agayne/ 
 and sayde : goo and take the boke w^hych ys open in the honde 
 off the angell/ which stondeth apon the see/ and apon the erth. 
 and I went vnto the angell/ and sayde to hym : geve me the boke. 
 and he sayd vnto me: take hit/ and eate it vppe/ and hit shall 
 make thy belly byttre/ butt hit shalbe in thy mouth as swete as 
 hony. and I toke the boke out of his honde/ and ate it vp/ and 
 hit was in my mouth as swete as hony/ and as sone as I had eaten 
 it/ my belly was bytter. And he sayde vnto me : thou muste 
 prophesy agayne amonge the people/ and nacions/ and tonges/ 
 and to many kynges. 
 
 d)c yj. Cf;aptcr. 
 
 \ ND then was geven me a rede lyke vnto a rodd/ and hit was 
 -^ sayd vnto me : Ryse and mete the temple of god / and the 
 aultre/ and them that w^orshippe therin/ and the quyre which is 
 with in the temple cast oute / and mete hit not : for hit is gevyn 
 vnto the gentyles/ and the holy cite shall they treade vnder fote 
 xliij. monethes. And I will geve power vnto my two wytnesses/ 
 and they shall prophesy m. ij*^. and Ix. dayes/ clothed in sack 
 cloth. These are two olyve trees/ and two candlestyckes/ stond- 
 inge before the god off the erth. 
 
 And if eny man will hurtt them / fyre shall procede out off their 
 mouthes/ and consume their enmyes. And iff eny man will luirt 
 them/ this wyse muste he be kylled. These have power to shut 
 heven/ that hit rayne not in the dayes off their prophesyinge : and
 
 C]^e Bcbctacton of ^. S]^on. CI), yi}. 
 
 have power over waters to turne them to bloud/ and to smyte the 
 erth with ahnaner plages/ as often as they will. 
 
 And when they have fynesshed their testimony/ the beste that 
 cam oute of the bottomlesse pytt shall make warre agaynst them : 
 and shall overcome/ and kyll them. And their boddyes shall lye 
 in the stretes off the grete cite/ which sprytually is called Zodom 
 and Egypt/ where oure lorde was crucify ed. And they off the 
 people and kynredes/ and tonges/ and they off the nacions/ shall 
 se their bodyes iij. dayes and an haulfe / and shall not suffre their 
 boddyes to be put in graves. And they that dwell apon the erth/ 
 shall reioyce over them and be glad/ and shall sende gyftes won to 
 another : for these two prophettes vexed them that dwelt on the erth. 
 
 And after iij . dayes and an halffe the sprete off lyfe from god 
 entred into them. And they stode vppe apon their fete : and 
 grett feare cam apon them which sawe them. And they herde 
 a grett voyce from heven / saying vnto them : Come vppe hydder. 
 And they ascended vppe into heven in a cloude/ and their enmyes 
 sawe them. And the same houre was there a grett earth quake/ 
 and the tenthe parte off the cite fell/ and in the erth quake were 
 slayne names of men seven m. and the remnaunt were feared/ and 
 gave glory to God off heven. The seconde woo is past/ and be- 
 holde the thryd woo woU come anon. 
 
 And the seventhe angel blewe/ and there were made grett 
 voyces in heven/ sayinge : the kyngdoms off this worlde are oure 
 lordes and his christes/ and he shall raygne for ever more. And 
 the xxiiij. seniours/ which syt before god on their seates/ fell apon 
 their faces/ and worshipped god sayinge : we geve the thankes 
 lorde God omnipotent : which arte and wast/ and arte to come/ 
 for thou haste receaved thy grett myght/ and hast raygned. And 
 the nacions were angry/ and thy wrath is come/ and the tyme of 
 the deed/ that thou shuldest iudge them : and shuldest geve re- 
 warde vnto they servauntes prophettes and saynctes/ and to them 
 that feare thy name smale and grett and shuldest destroye them/ 
 which destroye the erth. And the temple of God Avas openyd in 
 heven / and there was sene in his temple / the arke of his testa- 
 ment : and there folowed lyghtnynges / and voyces / and thon- 
 drynges and erth quake / and moche hayle. 
 
 Cijc yi). Cfjapter. 
 
 \ ND there appered a gret wonder in heven. A woman clothed 
 "^^ with the sunne/ and the mone vnder her fete/ and apon her
 
 dFo. cap. Ci)c iilcbclacioii of ^. 3Jl)on. 
 
 heed a croune off xij. stanes. And she was with chylde and 
 cryed travalhnge in byrth/ and payned redy to be delyvered. 
 And there appered another wonder in heven/ and beholde a grett 
 red dragon/ havynge vij. heddes/ and ten homes/ and seven 
 crounes on his heddes : and his tayle drue the thyrde parte of the 
 starres/ and cast them to the erth. 
 
 And the dragon stode before the woman which was reddy to 
 be delyvred : forto devoure her chylde as sone as hitt were borne. 
 And she brought fortli a man chylde/ which shulde rule all nacions 
 with a rodde off yeron. And her sonne was taken vppe vnto 
 God/ and to his seate. And the woman fleed into wyldernes/ 
 where she had a place/ prepared off God/ that they shulde fede 
 her there/ m. and xxvj. dayes. 
 
 And there was grett battayll in heven/ Michael and his angelles 
 fowght Avith the dragon and the dragon fowght and his angelles/ 
 and prevaylled not : nether was their place founde eny more in 
 heven. And the grett dragon/ thatt olde serpent called the devyll 
 and Sathanas/ was cast out. which desceaveth all the worlde/ 
 And he was cast into the erth/ and his angelles were cast out 
 also. 
 
 And I harde a lowde voyce sayinge : in heven is nowe made 
 helth and strengthe/ and the kyngdom of oure God/ and the 
 power of his Christ : For he is cast doune which accused them 
 before god daye and nyght : And they overcam hym by the 
 bloudde off the lambe/ and bv the worde off their testimony/ and 
 they loved nott tlieir lyves vnto the deeth. Tlierfore reioyce 
 hevens/ and ye that dwell in them. Woo to the inhabiters off 
 the erth / and of the see : for the devyll is come doune vnto you 
 which hath grett wrath/ be cause he knoweth that he hath but a 
 shortt tyme. 
 
 And when that the dragonde sawe that he was caste vnto the 
 erth/ he persecuted the woman which brought forth the man 
 chylde. 'And to the woman were geven two wyges off a grett 
 egle/ that she myght flye into the wyldrenes/ into her place/ 
 where she is norysshed for a tyme/ tymes/ and halffe a tyme/ 
 from the presence of the dragon. And the serpent cast out of 
 his mought water affter the w'oman as hit had bene a ryver be 
 cause she hulde have bene caught of the floud And the erth 
 holppe the woman/ and the erth opened her mought, and swa- 
 lowed vppe the rever which the dragon cast out off hys mowth. 
 And the dragon was wToth with the w oman : and went and made 
 warre with the remnaunt of hyr sede/ which kepe the commaund-
 
 Ci;e Mcbflnfton of ^. S^Jjon. €\). yiij. 
 
 mentes of god/ and have the testimony off Jesus Christe. And 
 I stode on the see sonde. 
 
 Ci)c yiij. Cljaptcr. 
 
 A' 
 
 ND I sawe a best rise out of the see/ havinge vij. heddes/ 
 and X homes/ and apon hys homes x. crownes/ and apon 
 his heed/ the name of blasphemy. And the best which I sawe/ was 
 lyke a catt off the mountayne/ and his fete were as the fete of a 
 bear/ and his mowth as the mowtlie of a lyon. And the dragon 
 gave hym his power and his seate/ and grett auctorite : and I 
 sawe won off his heddes as hit wer wonded to deth/ and his dedlv 
 wonde was healed. And all the worlde wondred at the beest/ 
 and they worshipped the dragon/ which gave power vnto the 
 beest/ and they worshipped the beest sayinge : who is lyke vnto 
 the beeste ? wlio is able to warre with hym ? 
 
 And there was a mowth geven vnto hym that spake grett 
 thynges/ and blasphemyes/ and power was geven vnto him/ to 
 continue xlij. monethes. And he opened his mowth vnto blas- 
 phemy agaynste God/ to blaspheme hys name/ and his taber- 
 nacle/ and them that dwell in heven. And hit was geven vnto 
 hym to make warre with the saynctes/ and to overcome them. 
 And power was geven hym over all kynred/ tonge/ and nacion : 
 and all that dwell apon the erth worsliept hym : whose names 
 are not written in the boke of lyfe off the lambe/ which was 
 kylled from the begynnynge of the worlde. Yff eny man have 
 an eare/ lett hym heare. He that leadeth into captivite/ shall 
 goo into captivite : he that kylleth with a swearde/ must be 
 kylled with a swearde. Heare is the pacience/ and the fayght 
 off the saynctes. 
 
 And I behelde another best commynge vpp oute off the erth/ 
 and he had two homes lyke a lambe/ and he spake as dyd the 
 dragon. And he dyd all that the fyrste beest coulde do in his 
 presence/ and he caused the erth/ and them wich dwell therin/ 
 to worshippe the fyrst beest/ whose dedly wonde was healed. 
 And he dyd grett wonders/ so that he made fyre come doune 
 from heven in the syght off men. And deceaved them that 
 dwelt on the erth / by the meanes of those signes which he had 
 power to doo in the sight off the beest / sayinge to them that 
 dwelt on the erth : that they shulde make an ymage vnto the 
 beest/ which had the wonde off a swearde/ and dyd lyve. 
 
 And he had power to geve a sprete vnto the ymage off the 
 beest/ and that the ymage off the beest shulde speake/ arifj 
 
 p. F,
 
 dTo. «v. 2Ei)t iicbflanon of ^. ;^l)on. 
 
 shulde cause that as many as wolde not worshyppe the ymage of 
 the beest/ shukle be kylled. And he made all men/ small and 
 o^rett/ ryche and poore/ fre and bond/ to receave a marke in 
 their right hondes/ or in their forheddes. And that no man 
 myght by or sell/ save he that had the marke/ or the name off 
 the beest/ other the nombre off his name. Here is wisdome. 
 Let hym that hath wytt count the nombre of the beest. For hit 
 is the nombre off a man/ and his nombre is sixe hondred/ thre- 
 score and sixe. 
 
 Ci)e yib. CI;apter. 
 
 A ND I loked/ and loo a lambe stode on the mount Svon/ and 
 with hym c. and xliiij. thousande havynge his fathers name 
 written in their forhedes. And I herde a voyce from heven/ as 
 the sounde oft many waters/ and as the voyce off a grett thoun- 
 dre/ And I herde the voyce off harpers harpynge with their 
 harpes. And thev songe as hit were a newe songe/ before the 
 seate/ and before the fours beestes/ and the seniours/ and no 
 man could learne that songe/ but the hondred and xliiij ji. 
 which were redemed from the erth. These are thev / which were 
 not defyled with wemen/ for they are virgyns. These folowe the 
 lambe whither soever he goeth. These were redemed from men 
 beynge the fyrste fructes vnto God and to the lambe/ and in 
 their mouthes was founde no gyle. For they are with outen 
 spott before the trone off God. 
 
 And I sawe an angell five in the myddes off heven havvnge an 
 everlastynge gospell/ to preache vnto them that sytt and dwell 
 on the erth/ and to all nacions/ kinreddes/ and tonges/ and 
 people/ savnge with a lowde vovce: Feare God and geve honour 
 to hym/ for the houre oftliis iudgm.ent is come : and worshyppe 
 hym/ thatt made heven and erth/ and the see/ and fountavnes off 
 water. And there folowed another angell/ saynge : Babilon is 
 fallen is fallen thatt gret cite/ for she made all nacions drynke of 
 the wyne of hyr fornicacion. 
 
 And the thvrde angell folowed them sayinge with aloude 
 voyce : Yff eny man worshippe the beest and his ymage/ and 
 receave his marke in his forhed/ or on his honde/ the same shall 
 drynke off the wyne of the wrath of God / which is powred in the 
 cuppe of his wrath. And he shalbe punnysshed in fyre and 
 brymstone/ before the holy Angels/ and before the lambe. 
 
 And the smoke of their turment ascendeth vppe evermore. 
 And they have no rest daye ner nyght: which worshyppe the
 
 €\)e mrbflacion of ^. S)!)on. Clj. yb. 
 
 beest/ and his ymage/ and whosoever receaveth the prynt of his 
 name. Here is the pacience oft" saynctes. Heare are tliey that 
 kepe the commaundmentes and the fayglit of Jesu. 
 
 And I herde a voyce from heven sayinge vnto me : wryte. 
 Blessed are the deed/ which here after dye in the lorde/ even soo 
 saytli the sprete : that they maye rest from their laboures r but 
 their workes shall folowe them. And I loked and beholde a 
 whyte clowde: and apon the clowde one syttynge lyke vnto the 
 Sonne off man/ havynge on his heed a golden crowne/ and in his 
 honde a sharppe sycle. And another angell cam oute of the 
 temple/ cryinge with a lowde voyce to hym that sate on the 
 clowde. Thruste in thy sycle and repe : for the tyme is come to 
 repe/ for the corne of the erth is rype. And he that sate on the 
 clowde thrust in hys sycle on the erth/ and the erth was reped. 
 
 And another angell cam oute off" the temple/ which is in 
 heven/ havynge also a sharppe sycle. And another angell cam 
 oute from the aultre / which had power over fyre / and cryed with 
 a lowde crye to hym that had the sharppe sycle / and sayde : 
 thrust in thy sharppe sycle/ and gaddre the clustres of the erth: 
 for her grapes are rype. And the angell thrust in his sycle on 
 the erth/ and cut downe the grapes of the vyneyarde off" the 
 erth : and cast them into the grett wynfatt oft" the wrath of God/ 
 and the wyne fatt was trodden with out the cite/ and bloud cam 
 out off" the fatt/ even vnto the hors brydles by the space off" a 
 thowsande and iiij. score furlonges. 
 
 Cijc yb. Cijaptcr. 
 
 \ ND I sawe another signe in heven grett and mervellous/ vij 
 "^^ angels havynge the seven laste plages/ for in them is fulfilled 
 the wrath off" God. And I sawe as hitt were a glassi see / myngled 
 with fyre/ and them that had Gotten victory oft" the beest/ and 
 off" his ymage/ and off" his marke/ and oft" the nombre off" his 
 name/ stonde on the glassy see/ havynge the harpes of God and 
 they songe the songe off" Moses the servaunt off God/ and the 
 songe off the lambe/ sayinge: Grett and marvellous are thy 
 workes lorde god almyghty/ iuste and true are thy wayes/ 
 kynge off saynctes. WliO shall not feare o lorde/ and gloryfy 
 thy name ? For thou only arte holy/ and all gentyls shall come 
 and worshippe before the/ for thy iudgmentes are manifest. 
 
 And affter that I loked/ and beholde the temple off the taber- 
 nacle off testimony was opyn in heven/ and the seven angelles 
 cam out off" the temple/ which had the seven plages/ clothed in 
 
 K F, 2
 
 dTo. cfvj. Cije Mrbdadon of ^. S^ijon. 
 
 pure and bryglit Ivnnen/ and liavynge their brestes gyrded with 
 golden gerdelles. And won oft' the fowre beestes gave vnto the 
 seven angels vij golden vyalles / full oft' the v/rath oft" God v/hich 
 lyveth for ever more. And the temple was full oft" the smoke oft' 
 the glory oft^God/ and off his power/ and no man was able to 
 entre into the temple/ tyll the seven plages oft" the seven angels 
 were fulfilled. 
 
 Wi)t yh). C]^aptcr. 
 
 A^ 
 
 ND I herde a gret voyce out of the temple/ sayinge to the 
 seven angels: goo youre wayes/ poure out youre vialles of 
 wrath apon the erth. And the fyrst went/ and poured out his 
 viall apon the erth/ and there fell anovsom and a sore botche 
 apon the men/ which had the marke of the best/ and apon them 
 which worshipped his ymage And the seconde angell shed out 
 hys viall apon the see/ and hit turned as hit were into the bloud 
 off" a deed man/ and every lyvynge thynge dyed in the see. 
 And the thyrde angell shed out hys viall apon the ryvers and 
 fountaynes oft" waters/ and they turned to bloud. And I herde 
 an angell saye : lorde whych arte/ and wast/ thou arte ryghteous 
 and holy/ be cause thou hast geven soclie iudgmentes/ for they 
 shed out the bloude oft" saynctes/ and prophettes/ and therfore 
 hast thou geven them bloud to drvnke : for they are worthy. 
 And I herde another out oft" the aultre saye : even soo lorde God 
 almyghty/ true and righteous are thy iudgmentes. 
 
 And the fourth angell poured out hys viall on the sunne/ and 
 power was geven vnto hym to vex men wyth heate off" fyre. 
 And the men raged in grett heate/ and spake evyll oft" the name 
 of God which had power over those plages/ and they repented 
 nott/ to geve hym glory. And the fifte angell poured out hys 
 vyall apon the seate oflp the beste/ and hys kyngdome wexed 
 derke/ and they gnewe their tonges for sorowe/ and blasphemed 
 the God off" heven for sorowe/ and payne off" their sores/ and 
 repented not of their dedes. 
 
 And the sixte angell poured out his vyall apon the grett ryver 
 Euphrates/ and the water dryed vppe/ that the wayes off the 
 kyngesoft'the este shulde be prepared. And I sawethre vnclene 
 sprettes Ivke frogges come out oft' the mouthe off the dragon/ 
 and out off the mouthe off the beeste/ and out oft" the mouthe oft' 
 the falce prophett. For they are the sprettes oft' devyls workynge 
 myracles/ to go outt vnto the kvnges oft" the erth and oft' the 
 whole worlde to gaddre them to the battavle oft' that grett daye
 
 Cije aacbelnctoii of ^. 3li)ciii. €i). ybij. 
 
 off God allmyghty. Beliolde I come as a thefe. Happy is he thatt 
 watcheth and kepeth his garmentes/ Lest he be tbunde naked/ 
 and men se his hhhynes. And he gaddered them togedder into 
 a place called in the hebrue tonge Armagedon. 
 
 And the seventhe angell poured out his viall in to the ayre. 
 And there cam a voyce out off heven from the seate/ sayinge : 
 Hit is done. And there folowed voyces/ thondringes/ and light- 
 nynges/ and there was a grett erth quake/ soche as was not 
 sence men were apon the erth/ so myghty an erthquake and so 
 grett. And the greate cite was devyded into thre parties/ And 
 the cities off nacions fell. And grett Babilon cam in remem- 
 braunce before God/ to geve vnto hyr the cuppe off wyne off the 
 fearcenes off wrathe. Every yle fled awaye/ and the moun- 
 taynes were not founde. And there fell a grett hayle/ as hit had 
 bene talentes/ out off heven apon the men/ and the men blas- 
 phemed God/ be cause of the plage of the hayle/ for hit was 
 grett and the plage of hyt sore. 
 
 A' 
 
 Cijc ybi). Cljapter, 
 
 ND there cam one of the seven angels/ which had the seven 
 ialles/ and talked with me/ sayinge vnto me: come I will 
 shewe the the iudgment of the grett whore/ that sytteth apon many 
 waters/ wyth whome have commytted fornicacion the kynges of 
 the erth/ so thatt the inhabiters off the erth/ are dronken with 
 the wyne off her fornicacion. And he carryed me awaye into 
 the wildernes in the sprete. And I sawe a woman sytt apon a 
 rose colored best full off names off blasphemy/ which had ten 
 homes. And the woman was arayed in purple and rose color/ 
 and decked with gokle/ precious stone/ and pearles/ and had a 
 cuppe off golde in her honde/ full off abhominacion/ and fylthynes 
 of her fornycacion. And in her forhed was a name wrytten/ a 
 mistery/ gret Babylon the mother of whordome/ and abomi- 
 nacions off the erth. And I sawe the wyfe dronke with the 
 bloud of saynctes/ and wytli the bloud oflthe wytnessesoff Jesu. 
 And when I sawe her/ I wondred wyth grett mervayle. 
 
 And the angell sayde vnto me : wherfore mervayllyst thou ? 
 I wyll shewe the tlie mistery off the woman/ and of the best that 
 berith lier/ which hath seven heddes/ and ten homes. The best 
 that thou seest/ was/ and is not/ and shall ascende out of the 
 bottomlesse pytt/ and shall goo into perdicion. and they thatt 
 dwell on the erth sliall wondre (whose names are nott wrytten in 
 the boke off lyfe from the begynnynge off the worlde) when they
 
 dfo. (cyi]. €i}t Mf&elarioii of ^. Slijou. 
 
 beholde the best that vvasr and ys nott. And here ys a mynde 
 thatt hath wisdome. 
 
 The seven heddes are seven mountaynes/ on which the woman 
 sytteth : they are also seven kynges. Fyve are fallen/ and on ys/ 
 and another is nott yett come. When he commeth he muste 
 contynewe a space. And the best that was/ and ys not/ is even 
 the aygth/ and ys one of the seven/ and shall goo into destruccion. 
 And the ten homes which thou seist/ are ten kynges/ which have 
 receaved no kyngdome/ butt shall receave power as kynges att 
 one houre with the beest. These have one mynde/ and shall 
 gave their power and strengthe vnto the best. These shall fyght 
 with the lambe/ and the lambe shall over come them. For he is 
 lorde oft lordes/ and kynge off kynges : and they that are on hys 
 syde/ are called/ and chosen/ and faygtlifull. 
 
 And he sayde vnto me : the waters which thou sawest/ where 
 the whore syttith/ are people/ and folke/ and nacions/ and tonges. 
 And the ten homes/ whych thou sawest apon the best/ are they 
 that shall hatte the whoare/ and shall make her desolatt/ and 
 naked/ and shall eat her flesshe/ and burne her with fyre. For 
 God hatha putt in their hertes/ to fulfyll hys wyll/ and to do wyth 
 one consent/ for to geve her kyngdom vnto the best/ vntill the 
 wordes off God be fulfylled. And the woman which thowe sawest / 
 ys that grett cite/ whych raigneth over the kynges of the erth. 
 
 Ci)e ybii). Cijapter. 
 
 A ND after that I sawe another angell come doune from heven/ 
 havinge gret power/ and the erth was lyghtned with hvs 
 bryghtnes. And he cryed myghtyly wyth a stronge vovce say- 
 inge : Grett Babilon is fallen ys fallen/ and ys becum the habita- 
 cion of devels/ and the holde off all fowle sprettes/ and a cage off 
 all vnclene and hatfull byrdes / for all nacions have dronken of the 
 wyne of the wrath off her fornycacion. And the kynges off the 
 erth have committed fornicacion with her/ and her merchauntes 
 are wexed ryche off the habundance oft" her pleasures. 
 
 And I herde another voyce from heven saye : come a wave from 
 her my people/ that ye be nott part takers in her svnnes/ thatt 've 
 receave nott of her plages. For her synnes are gon vppe to 
 heven/ and God hath remembred her wyckednes. Rewarde her 
 even as she rewarded you/ and geve her diibble accordynge to 
 her workes. And poure in dubble to her in the same cnppe whvch 
 she fylled vnto you. And as moche as she glorvfied her silte and 
 lyved Avantanly / so moche poure ye in for her off punnysshment '
 
 Cf)c Meljclanon of ^. 3>ijon. €\). ybii). 
 
 and sorowe/ for she sayde in her herte: I sytt beinge a quene and 
 am no wyddowe and shall se no sorowe, Therfore shall her plages 
 come at one daye/ deeth/ and sorowe/ and honger/ and she 
 shalbe brent with fyre : for stronge ys the lorde god whicli 
 iudgeth her. 
 
 And the kynges off the erth shalbe wepe her/ and wayle over 
 her/ which have committed fornicacion wyth her/ and have lyved 
 wantanly wyth her/ when they shall se the smoke off her burn- 
 ynge/ and shall stonde afarre off/ for feare off her punnyshment/ 
 sayinge : Alas ! Alas ! that gret cite Babilon/ thatt myghty cite : 
 For att won houre is her iudgment come. And the marchauntes 
 off the erth shall wepe and wayle in them selves/ for no man wyll 
 bye their ware eny more/ the ware of golde/ and sylver/ and pre- 
 cious stones/ nether off pearle/ and raynes/ and purple/ and 
 Scarlett/ and all thyne wodde/ almanner vessels of yvery/ and 
 almanner vessels off most precious wodde/ and off brasse/ and off 
 yeron/ and synamon. and odours/ and oyntmenttes/ and frankyn 
 sence/ and wyne/ and oyle/ and fyne floure/ and wheate/ bestes/ 
 and shepe/ and horsys/ and charrettes/ and boddyes and soUes 
 of men. 
 
 And the apples that thy soil lusted after/ are departed from 
 the. And all thynges which were deyntie/ and had in pryce ar 
 departed from the/ and thou shalt fynde them no moare. The 
 marchauntes off these thynges which were wexed ryche shall 
 stonde a farre of from her/ for feare of the punnyshment of her/ 
 wepynge and waylinge/ and saying: alas alas/ that grett cite/ 
 that was clothed in raynes/ and purple/ and Scarlett/ and decked 
 with golde/ and precious stone/ and pearles : for at one houre so 
 grett ryches ys come to nought. 
 
 And every shippe governer/ and alfthey that occupied shippes/ 
 and shippmen which worke in the see/ stode a farre of/ and cryed/ 
 when they sawe the smoke of her burnynge/ sayinge : what cite 
 is lyke vnto this grett cite? And they cast dust on their heddes/ 
 and cryed wepynge/ and waylinge/ and saying : Alas Alas that 
 grett cite wherin were made ryche all that had shyppes in the see/ 
 by the reason of her ware/ for att one houre is she made desolate. 
 
 Reioyce over her thou heven/ and ye holy Apostles/ and pro- 
 phettes : for god hath geven youre iudgement on her. And a 
 myghty angell toke vppe a stone lyke a grett mylstone/ and cast 
 hitt into the see/ sayinge: with suche violence shall thatt grett 
 cite Babilon be cast/ and shalbe founde no more. And the voyce 
 off harpers/ and musicions/ and off pypers/ and trompetters/ 
 shalbe herde no more in the : and no craftes man/ off whatsoever
 
 dTo. ctyii], CIic l^ebcladon of ^. S)i)on. 
 
 ciat't lie be/ shalbe founde eny more in the. and the soundeoff a 
 myll shalbe herde no more in the/ and the voyce of the bryde 
 ^rome and of the bryde/ slialbe herde no more in the: for tliy 
 marchauntes were the grett men of the erth. And with thyne 
 inchantment were deceaved all nacions : and in her was founde 
 the bloude of the prophettes/ and of the saynctes/ and olf all that 
 were slayne apon the erth. 
 
 Ci)c yiy. Cijapter. 
 
 AND after that I herde the voyce off moche people in heven 
 *^^ sayinge : Alleluia. Helth and glory and honour/ and power 
 be vnto oure lorde god/ for true and ryghteous are his iudgmentes/ 
 for he hath iudged the grett whore/ which did corrupt the erth 
 with her fornicacion/ and hath avenged the bloud of his servauntes 
 of her hond. And agayne they said : Alleluya. And smoke 
 rose vppe for ever more. And the xxiiij. seniours/ and the iiij. 
 bestes fell doune/ and worshypped god that sate on the seate 
 sayinge : Amen Alleluya. And a voyce cam out of the seate/ 
 saying : prayse oure lorde god all ye that are his servauntes/ and 
 ye that feare hym both smale and grett. 
 
 And I herde the voyce off moche people/ even as the voyce off 
 many waters/ and as the voyce off stronge thondrynges/ sayinge : 
 Alleluya/ for god omnipotent hath raigned. Let vs be glad and 
 reioyce and geve honour to hym: for the mariage off the lambe is 
 come/ and hys wyffe made her sylfe reddy. And to her was 
 graunted/ that she shulde be arayed with pure and goodly 
 raynes. For the raynes is the rightewesnes off saynctes. And 
 he sayde vnto me : happy are they which are called vnto the 
 Lambes supper. And hd'^sayde vnto me : these are the true 
 sayinges off God. And I fell at his fete/ to worshvppe him. 
 And he sayde vnto me : se thou do hit not. For I am thy felosve 
 servaunt/ and one off thy brethern/ and off them thatt have the 
 testimony off Jesus. Worshvppe God. For the testymony off 
 .Jesus ys the sprete off prophesy. And I sawe heven open/ and 
 beholde a whyte horsse : and he that satt apon hym was fayhtfull 
 and true/ and in ryghtewesnes dyd iudge and make battayle. 
 His eyes were as a flame off fyre : and on his heed were many 
 crovmes : and he had a name written / that noman knewe butt 
 hym sylfe. And he was clothed with a vesture dept in bloud/ 
 and hys name ys called the worde off God. And the warriers 
 which were in heven/ folowed hym apon whyte horses/ clothed 
 witli whyte and pure raynes : and out off hys mouthe went out
 
 Ci^e Bcbclafion of ^. 3)l)on. Ci^. VV* 
 
 a sharppe swerde/ that with hyt he shulde smyte the hethen. 
 And he shall rule them with a rodde off yeron/ and he trode 
 the wynet'att off fearsnes and wrath off almyghty god. And hath 
 on his vesture and on his thygh : kynge of kynges/ and lord of 
 lordes. 
 
 And I sawe an angell stonde in the sunne/ and he cryed with 
 a lowde voyce/ sayinge to all the fowles that flye by the myddes 
 of heven : come and gaddre youre selves to gedder vnto the 
 supper off the gret god/ that ye may eate the flesshe off kynges/ 
 and off hye captaynes/ and the flesshe of niyghty men/ and the 
 flesshe oft" horses/ and off them thatt sytt on them/ and the flesshe 
 of all free men and bond men/ and of smale and gret. And I 
 sawe the beste. and the kynges of the erth/ and their warriers 
 gaddred to gedder to make battayle agaynste hym that satt on 
 the horsse and agaynste his sowdiers. 
 
 And the best was taken/ aiid with hym thatt falce prophett 
 that wroght myracles before hym/ with which he desceaved them 
 that receaved the beestes marke/ and them that worshypped hys 
 ymmage. These bothe were cast into a ponde off fyre burnynge 
 with brymstone : and the remnaunte were slayne with the swearde 
 of hym that satt apon the horsse/ which swearde preceded out 
 oft' his mouthe/ and all the foules were fulfilled with their fleshe. 
 
 €\)t ry- €i;aptfi-. 
 
 A ND I sawe an angell come doune from heven/ havynge the 
 •^^ kaye off" the bottonilesse pytt/ and a grett chayne in hys 
 honde. And he toke the dragon that olde serpent/ which is the 
 devyll and satanas/ and he bounde him a thousand yeares : and 
 cast hym into the bottomlesse pitt/ and he bounde hym/ and set 
 a scale on hym/ that he shulde desceve the people no moare/ 
 tyll the M. yeares were fulfylled. And after that he muste be 
 lowsed for a lytell season. 
 
 And 1 sawe seattes/ and the satt apon them/ and iudgment 
 was geven vnto them : and I sawe the soules oft' them thatt were 
 behedded for the wytnes off Jesu / and for the word off God : 
 which had not worshypped the best/ nether his ymage/ nether 
 had taken his marke apon their forheddes : or on their hondes : 
 and they lyved/ and reygned with Christ a m. yere : but the 
 wother off the deed men lyved not agayne/ vntyll the m. yere 
 were fynisshed. This is that fyrst resurreccion. Blessed and holy 
 is he thatt hath parte in the fyrst resurreccion. For on suche
 
 dTo. ccyib. Ei)c iicbclact'ou of ^. 3)t)on. 
 
 shall the seconde deeth have no power/ lor they shalbe the prestes 
 off God and oft Christ/ and shall raigne with hym a m. yere. 
 
 And when the m. yere are expiered/ Satan shalbe lowsed out 
 ofFhys preson/ and shall goo oute to deceave the people which 
 are in the foure quarters of the erth gog and Magog/ to gadder 
 them to gedder to battayle whose nombre is as the sonde oft" the 
 see : and they went vppe on the playne oft" the erth/ and com- 
 pased the tentes off the saynctes about/ and the beloved cite. 
 And tyre cam doune from God/ out off" heven / and devoured 
 them : and the devyll that desceaved them/ was cast into a lake 
 ofi" fyre and brymstone/ where the beest and the falce prophett 
 were and shalbe tormented daye and nyght for ever more. 
 
 And I sawe a grett whyte seate and hym that sate on hit/ 
 from whose face fleed awaye both the erth and heven / and their 
 place was no more founde. And I sawe the deed/ both grett and 
 smale stonde before God: And the bokes were opened/ and 
 another boke was opened/ wliich is the boke of lyfe/ and the 
 deed were iudged of thoo thynges which were wrytten in the 
 bokes accordinge to their dedes : and the see gave vppe her deed / 
 which were in her/ and deth and hell delyvered vppe the deed/ 
 which were in them : and they were iudged every man accordinge 
 to his dedes. And deth and hell were cast into the lake of fyre. 
 this is that second deeth. And whosoever was nott founde 
 written in the boke off lyfe/ was cast into the lake oft" fyre. 
 
 Cijc yyi. Cijaptn-. 
 
 A ND I sawe a newe heven/ and a newe erth. For the fyrst 
 "^^ heven/ and the fyrst erth / were vanysslied awaye/ and there 
 was no more see. And I Jhon sawe that holy cite newe Jerusalem 
 come doune from God oute oft' heven prepard as a bryde gar- 
 nysshed for hyr husband. And I herde agrett voyce from the 
 trone/ saynge : be holde/ the tabernacle off God is with men/ 
 and he wyll dwell with them. And they shalbe his people/ and 
 God hym sylfFe shalbe with them and be their god. And God 
 shall vvyppe awaye all teares from their eyes. And there shalbe 
 nomore deeth/ nether sorowe/ nether cryinge/ nether shall there 
 be eny more payne/ for the olde thynges are gone. And he that 
 sate apon the seate/ sayde : Behold I make all thynges newe. 
 And he sayde vnto me: wryte/ for these wordes ar faygthfull 
 and true. 
 
 And he sayde vnto me : hit is done. I am Alpha and Omega/
 
 Cije mf&tlacion of ^. 3H[)on. €1). yy). 
 
 the begynynge/ and the ende. I will geve to hym that is a 
 thyrst of the well of the water of lyfe fre. He that overcom- 
 meth shall inheret all thynges/ and I wyll be his God/ and he 
 shalbe my sonne. But the fearfuU and vnbelevynge/ and the 
 abhominable/ and niurdres/and whormongers/ and sorceres/ and 
 ydolatiers/ and all lyars shall have their parte in the lake which 
 burnyth with fyre and brymstone/ which is the seconde deth. 
 
 And there cam vnto me one the vij. angels which had the vij. 
 vyalls full of the vij. laste plages: and talked with me sayinge : 
 come hydder I will shewe the the bryde/ the lambes wyfe. And 
 he caryed me awaye in the sprete to a grett and an hye moun- 
 tayne/ and he shewed me the grett cite/ holy Jerusalem des- 
 cendinge out off heven from God/ havynge the brightnes off 
 God. And her shynynge was lyke vnto a stone moste precious/ 
 even a Jaspar cleare as cristall: and had walles grett and hye/ 
 and had xij gattes/ and att the gattes xij angels: and names 
 wrytten/ which are the xij trybes of Israeli :' on the est parte 
 iij gatis/ and on the north syd iij gates/ and to wardes the 
 south iij gates/ and from the west iij gates : and the wall off the 
 cite had xij foundacions/ and in them the names off the lambes 
 .xij. Apostles. 
 
 And he that talked with me/ had a golden rede to measur the 
 cite with all and the gates theroff and the wall ther off. And the 
 cite was bylt iiij. square/ and the length was as large as the 
 bredth of hitt/ and he measured the cite with the rede .xij m. 
 fur longes : and the lenght/ and the breth/ and the heyght off 
 hit/ were equall. And he measured the wall therof. an cxliiij. 
 cubittes : the measure tliat the angell had was after the measur 
 that man vseth. And the byldinge of the wall of hit was of 
 iaspar. And the cite was pure gold lyke vnto cleare glasse/ and 
 the foundacions off the wall of the cite was garnisshed with all 
 maner off precious stones. The fyrste foundacion was iaspar/ 
 the seconde saphyre/ the thyrde a calcedony/ the fourth an 
 emeralde : the fift sardonix : the sixt sardeos : the sevente cryso- 
 lite/ the ayghte berall : the nynthe a topas : the tenthe a cryso- 
 prasos : the eleventhe a iacyncte / the twelfe an amatist. 
 
 The xij gattes were xij pearles/ every gate was of one pearle/ 
 and the strete of the cite was pure golde/ as thorowe shynynge 
 glasse. And there was no temple tlierin. For the lord god 
 allmyghty and the lambe are the temple of hit/ And the cite 
 hath no nede of the sunne nether of the mone to lyghten hit. 
 For the bryghtnes off God dyd light hitt : and the lambe was 
 the light off hit. And the people which are saved shall vvalke
 
 dTo. fcvb. €\)t HUbtUcion of ^. Si)oiT. 
 
 in the light off hit : and the kynges off the erth shall bi ynge 
 their glory vnto hit. And the gattes off liit are nott shutt by 
 daye. For tliere shalbe no nyght there. And there sliail entre 
 into hit nonevnclene thinge : nether what soever worketh abho- 
 minacion : or niaketh lyes : but they only which are wrytten 
 in the lambes boke off lyf'e. 
 
 C^c jrjtij. Ci^aptcr. 
 
 A ND he shewed me a pure ryver off water off lyfe pure as 
 "^ cristall : procedynge oute of the seate off God and off the 
 lambe. In the niyddes off the strete off hit/ and off ether syde 
 off the ryver was there wode off lyfe : which bare xij manner 
 offfrutes: and gave frute ever moneth : and the leves off the 
 wodde served to heale the people with all. And there shalbe no 
 more cursse but the seate of god and the lambe shalbe in hit : 
 and his servauntes shall serve hym : x4Lnd shall se his face/ and 
 his name shalbe in their for heddes. Ande there shall be no 
 moare nyghte there and they nede no candle/ nether light off the 
 sunne : for the lorde God geveth them light/ and they shall 
 raynge for evermore. 
 
 And he sayde vnto me: these sayinges are fayghtfull/ and 
 true. And the lorde god of saynctes and prophettes sentt his 
 angell to shewe vnto his servauntes/ the thynges wich muste 
 shortly be fulfylled. Beholde I come shortly. Happy is he that 
 kepeth the sayinge of the prophesy off this boke. I am Jhon/ 
 which sawe these thynges and lierde them. And when I had 
 herde and sene/ I fell doune/ to worshippe before the fete of the 
 angell which shewed me these thynges. And he sayd vnto me : 
 se thou do hit not/ for I am thy felowe servaunt and the felowe 
 servaunt of thy brethren the prophettes and of them which kepe 
 the sayinges off this boke. But worshippe God. 
 
 And he sayde vnto me : scale nott the sayinges off prophesy 
 off this boke. For the tyme is at honde. He that doeth evle/ 
 lett hym do evle still : and he which is fylthy/ lett hym be fylthy 
 still : and he that is righteous/ lett hym be more righteous : and 
 he that is holy/ lett hym be more holy. And beholde I come 
 shortly/ and my rewarde with me/ to geve every man acordinge 
 as his dedes shalbe. I am Alpha and Omega/ the begynnynge 
 and the end/ the fyrst and the last. Blessed are they that do 
 hys commaundmentes/ that their power maye be in the tree off 
 lyfe/ and maye entre in thorowe the gates into the cite. For 
 with out shalbe dogges and inchanters/ and whormongers/ and
 
 CJjf JScbelanon of ^. Mjon. CI;, yyij. 
 
 morthrers/ and ydolatres/ and whosoever loveth or maketh 
 lesynges. 
 
 I Jesus sent myne angell/ to testyfye vnto you these thynges 
 in the congregacions. I am the rote and the generacion of 
 David/ and the bright mornynge starre. And the sprete and the 
 bryde sayde come. And lett hym that heareth/ saye also come. 
 And let hym that is a thyrst come. And let whosoever wyll/ 
 take of the water of lyfe fre. 
 
 I testifye vnto every man thatt heareth the wordes of prophesy 
 
 of thys boke. yf eny man shall adde vnto these thynges/ god 
 
 shall adde vnto hym the plages that are wrytten in this boke. 
 
 And yf eny man shall mynnyshe of the wordes off the boke of 
 
 this prophesy/ god shall take awaye his parte out of the boke of 
 
 lyfe/ and oute of the holy cetie/ and from thoo thynges 
 
 which are written in this boke. He which testi- 
 
 fyith these thinges sayth : be hit/ I come 
 
 quyckly/ Amen, even soo : come 
 
 lorde Jesu. The grace of oure 
 
 lorde Jesus Christ be 
 
 with you all 
 
 Amen. 
 
 2CI)f ciiifc 0f tf)t nctuc 
 tpsttmcnt.
 
 Cn tfie aaetier. 
 
 /^ EVE diligence Reder (I exhorte the) that thou come with a 
 pure mynde/ and as the scripture sayth with a syngle eye/ 
 vnto the wordes of health/ and of'eternall lyfe ; by the which (if 
 we repent and beleve them) we are borne a newe/ created a 
 fresshe/ and enioye the frutes off the bloud of Christ. Whiche 
 bloud cryeth not for vengeaunce/ as the bloud of Abel : but hath 
 purchased/ lyfe/ love/ faveour/ grace/ blessynge/ and whatso- 
 ever is promysed in the scriptures/ to them that beleve and obeye 
 God : and stondeth bitwene vs and wrathe/ vengeaunce/ cursse/ 
 and whatsoever the scripture threateneth agaynst the vnbelevers 
 and disobedient/ which resist/ and consent not in their hertes to 
 the laws of god / that it is ryght/ wholy/ iuste/ and ought soo 
 to be. 
 
 Marke the playne and manyfest places of the scriptures/ and 
 in doutfuU places/ se thou adde no interpretacion contrary to 
 them : but (as Paul sayth) let all be conformable and agreynge 
 to the fayth. 
 
 Note the difference of the lawe/ and of the gospell. The one 
 axeth and requyreth/ the wother perdonelh and forgeveth. The 
 one threateneth/ the wother promyseth all good thynges/ to them 
 thattsett their trust in Christ only. The gospell signifieth gladde 
 tydynges/ and is nothynge butt the promyses off good thynges. 
 All is not gospell that is written in the gospell boke : For if the 
 lawe were a waye/ thou couldest not know what the gospell
 
 Co ti)e mrtJer. 
 
 meante. Even as thou couldest not se perdon/ favour/ and 
 grace/ excepte the lawe rebuked the/ and declared vnto the thy 
 sinne/ mysdede/ and treaspase. 
 
 Repent and beleve the gospell as sayth Christ in the fyrst of 
 Marke. Applye all waye the lawe to thydedes/ whether thou 
 finde luste in the bottom of thyne herte to the lawe warde : and 
 soo shalt thou no dout repent/ and feale in the silfe a certayne 
 sorowe/ payne/ and grefe to thyne herte: be cause thou canst 
 nott with full luste do the dedes off the lawe. Applye the gos- 
 pell/ that is to saye the promyses/ vnto the deservynge off Christ/ 
 and to the mercye of god and his trouth/ and soo shalt thou nott 
 despeare : butt shalt feale god as a kynde and a mercifull father. 
 And his sprete shall dwell in the/ and shall be stronge in the : 
 and the promises shalbe geven the at the last (though not by and 
 by/ lest thou shuldest forgett thy sylfe/ and be negligent) and all 
 threatenynges shalbe forgeven the forChristis blouddis sake/ to 
 whom commit thy silfe all togedder/ with out respect/ other of 
 thy good dedes or of thy badde. 
 
 Them that are learned Christenly/ I beseche : for as moche as 
 I am sure/ and my conscience beareth me recorde/ that of a pure 
 entent/ singilly and faythfully I have interpreted itt/ as farre 
 forth as god gave me the gyfte of knowledge/ and vnderstond- 
 ynge : that the rudnes off the worke nowe at the fryst tyme/ 
 offende them not : but that they consyder howe that I had no 
 man to counterfet/ nether was holpe with englysshe of eny that 
 had interpreted the same/ or soche lyke thinge in the scripture 
 before tyme. Moreover/ even very necessitie and combraunce 
 (God is recorde) above strengthe/ which I will not rehearce/ lest 
 we shulde seme to host oure selves/ caused that many thynges are 
 lackynge / whiche necessaryly are requyred. Count it as a thynge 
 not havynge his full shape/ but as it were borne afore hys tyme/ 
 even as a thing begunne rather then fynnesshed. In tyme to 
 come (yf god have apoynted vs there vnto) we will geve it his full 
 shape: and putt out yf ought be added superfluusly: and adde 
 to yff ought be oversene thorowe negligence : and will enfoarce 
 to brynge to compendeousnes/ that which is nowe translated at
 
 Co tije Mrttr. 
 
 the leng-the/ and to geve lyglit where it is requyred/ and to seke 
 
 ill certayne places more proper englysshe / and with a table to 
 
 expounde the wordes wliich are nott commenly vsed/ and shewe 
 
 ho we the scripture vseth many wordes/ which are wother wyse 
 
 vnderstonde of the commen people : and to helpe with a declara- 
 
 cion where one tonge taketh nott another. And will endever 
 
 oureselves/ as it were to sethe it better/ and to make it more 
 
 apte for tlie weake stomakes : desyrynge them that are learned / 
 
 and able/ to remember their duetie/ and to helpe there vnto : 
 
 and to be stowe vnto the edyfyinge of Christis body 
 
 (which is the congregacion of them that beleve) 
 
 those gyftes whych they have receaved 
 
 of god for the same purpose. 
 
 The grace that commeth 
 
 of Christ be with 
 
 them that love 
 
 hym. 
 
 Praye for vs. 
 
 LONDON. 
 STEVENS AND PARDON, PRINTERS, 
 
 37, RpU Yard. Temple nar.
 
 15, Paternoster Row. 
 
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 r 2 Blessed. Ps. 1. 1.. 3.-15. 1..5— 106. 3.-112. 1— 119. 1..5— 
 
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