desyreth and wyssheth to them to whome he wryteth here it is shewed He desyreth that god wold encrease and multiplye hys gyftes in them and specyally gyue them mercy peace and charyte with hym whiche thre gyftes be very necessarye for euerye Chrystyan man and woman as loÌ„ge as they shall lyue in this worlde The Apostell here teacheth vs what â—hynge we shulde desyre one vnto an other that is to saye the gyftes of god to be entreased and multyplyed amongeste vs and in all men From thys holsome councell of the Apostell Iude far be these men and women whiche do not desyre nor wysshe good thynges vnto theyr neyghboures or other men but desyreth vengeaunce euell chaunce death of their neyghboure or euell fortune to chaunce vnto they re neyghboure or neyghboures cattell or goodes which doth curse or banne theyr neighboures desyringe GOD to take a vengeaunce vpon theym or to sende sum sodeyne syknesse or dysease vpon theym as the pestylence the fraunche pockes the fallynge sycknes or soche lyke Those men folowe not the councell of the Apostell in this place Let therfore al such euel persons that folowe not the councel of the apostell leue their euell deuellyshe affeccyon desyre whiche bringeth euetla sting death yf it be not left and for sakyn with repentauÌ„ce before deth and folowe the holsome counsell of sainct Iude whiche desyreth mercye peace and charyte to be multiplyed to euery one Fyrst he desyreth to them the mercye of God that it wolde please God to geue theym his mercye and grace that they myght repent them of theyr olde vyces and synnes and vtterly forsake theym and haue a newe lyfe in Christe Iusus whiche thynge no man can do withoute the mercye and grace of god therfore mercy and grace is first of all to be desyred Secundly he desyreth Peace betwene men and God in mennes conseyences whiche Peace and quyetnesse in conscyence euell men hath not for to euell men is no peace with God in their conseyences as the Prophet sayth but euell men hateth god alway and feare hym fore lest he shulde punysshe them For they counte god as a strayte iudge or a cruell tormentoure that wyll suffer no faulte vnponysshed but wyll extremely punyshe euery faulte or trespace done agaynst him The euel som tymes doth abstayne from wyees and synnes but not for loue of GOD or of iustyce but for feare of payne or for hope of reward of men or fauor of meÌ„ The euell somtymes hath peace outwardely as with men and with the worlde but in wardly in their conscyence they lacke peace and quyetnesse In their herte they haue GOD as on wrath with theÌ„ their conseyence byte them and troubleth them sore day nor nyght they be not quyet in conscience but euer when they remember God they feare payne punishment This consyderynge Iude he desyreth to theÌ„ peace in meÌ„nes consciences with god whiche peace only hath gyuen men the be insâ—yfyed by faythe wytnessynge s Paule Ro. v. we iustifyed by fayth haue peace with God whether they haue peace with the worlde and men of the worlde or no good men that be iustifyed by faith haue peas with god in wardly in their conscience Thirdly he desyreth charyce that they shulde be charytable and louing one to an other knyt to gether in mutuall loue one loayng an other hertely shewynge their loue by mutuall workes and dedes and that theyr loue shulde be onely for goddes cause but not for no carnall lucre or aduauntage honoure or any carnall cause Thus in this salutacion we be taught what christen men shulde desyre and wyshe one to an other that is to saye mercye peace and charyte of God as the apostell teacheth vs. Beloued when I gaue all dilygence to wryte vnto you of the commen helth / it was nedefull for me to wryte vnto you to exhorte you that ye shuld continually labour in the fayth which was ones gyuen vnto sayntes Nowe beginneth the narracyon sheweth the cause of the pystel shewinge also what a greate desyre wyll minde he had to profyte them ye what care and thought he had for their helth specially for these thynges that pertayneth to their euerlastyng helth he had so gret a desyre that he could not refrayn but he must nedes wryte to theym hauyng no les care for them theÌ„ for hymselfe perceiuing them to be in gret ieo perdy parell by the craste and falsed of the false prophetes Therfore Iudas perceyuinge these perils to aproche to christians moued by brotherly charite he colde not teÌ„per hym from writing to shewe chrysten men of their perelles and also to exhorte them that they wolde not cease to walke in a pure and syncere fayth and loue whiche they had hearde preached and had lerned of the true Apostels of god And also he desyreth them to take heede of false Prophetes whiche alwaye dyd study to brynge the true Christyanes from the trewe fayth whiche they had receaued Here we maye learne what study and desyre it becommeth euerye one of vs to haue towardes an other that we maye profyte other Secondly with all dylygence and studye takynge late vs exhorte other to walke in the treweth truely receaued lesse they shulde ware sloggesshe by neglygence or slouthfulnesse Thirdely that they maye auoyde the parelles that be lyke for to ensue by slouthfulnes or negligence or by ignoraunce yf they be not monysshed specyally it becommeth for to monysshe to auoyde parelles when that parell of Soule doth appere Thus it becoÌ„meth euery man to care for an other to mony she an other oâ—iepardy that may ensu both in worde also in writing this care it may not be litel but it must be gret with al labour dilygeÌ„ce to profit other as â—raÌ„ple to be takeÌ„ in this place of Iude. Of the coÌ„mon helthe For what thynge Iude laboureth so diligently to wryte to them here he expresseth saying it was for the coÌ„mon helthe He calleth it the coÌ„mon helthe because he couÌ„ted their helth his helth suche was his loue towardes them that he was no other wayes affected towardes them then towardes hymselfe countyng that same euyll to chauÌ„ce to hym selfe the shulde chaunce to them by the crafte and suttiltie of false prophetes gyuyng vs example lykewise one to be affected towardes an other as he was to theÌ„ to whom he wroce and also as meÌ„bres of one body be one to an other This saying of Iude doth checke all them whiche be not careful for theyr neyghbours nor for other be-sydes them selfes which care not what become of other so they be well themselues Also it sharpely reproueth all them which care nothynge at all nor nothynge dothe study howe they may profyte other whiche passe nothynge at all what become of other whether they lyue or dye be sycke or in helthe be gladde or be sory Yea this sermon of Iude moche more condempneth all those that study to do hurte damage
whiche hath no vnderstandyng Fiftly these that haue no spiryte of god no mynde to good thynges but set theyr myndes to all myschefe to all vnhappynes contemnyng all heuenly thynges and immoderately desyrynge all worldely thynges yea lyuynge so in pleasure as there were neyther god ne deuyl neyther heuen nor hell neyther lyfe nor deathe neyther pleasure nor payne after this lyfe Therfore the apostell Iude sayth they be makers of sectes naturall hauynge no spyryte that is of god yea no sparke of godlynes as is before shewed therfore I do passe ouer that sentence But ye derely beloued edyfye your selues in your moost holy fayth praying iÌ„ the holy goost / and kepe your selues in the loue of god lokyngc for the mercy of our lorde Iesus Chryste vnto eternall lyfe Iude contynueth styll in his exhortation desiryng them to go for wardes in fayth byldynge theym selues vpon fayth by the holy goost prayeng in spiryte kepynge them selues in charite loue of god warkynge the warkes of charite kepyng vnite concorde peace pacience as well in aduersite as iÌ„ prosperite lokynge for the mercy of god whiche bryngeth to euerlastyng lyfe whiche life doth not come of our warkes merytes nor deseruynges but by the onely mercy of god as testifyeth saynct Paule ad Titum iii. sayenge Not of the warkes of iustyce whiche we haue done but by his mercy he hath saued vs. And haue compassion on some separatynge them / other saue with feare pullynge them out of the fyre / and hate the fylthy vesture of the flesshe Iude here sheweth certayne offices of charite towardes synners and first he teacheth howe it becoÌ„meth men to vse them selfe towardes synners that be not obstynate nor obdurate in malyce Secondly as touchynge obdurate synners Fyrst as touchynge all synners it becommeth no man to be gladde to reioyse of any synne of any vyce in any man but to be sory for all vyce and for all synne done or iniury done to any or by any man Secondly gentylnesse mercy pytye compassyon and pardon is to be vsed in suche as by neglygence by ignorance and by infyrmytye of nature be fallen to synne to rebuke them softly and gentylly for theyr synne to shewe theym the daunger of it to exhorte theym to forsake theyr synne and to abhorre it to take and enbrace vertue and to shewe the fruytfull commodytyes of vertue and of goodnesse And this is to be done as longe as there is hope of amendemente But yf so be that they be so obstynate so obdurate in malyce that they wyll by no gentyll exhortation nor gentyll admonition be plucked from theyr noughtynesse but wyll contynue styll in errour in heresye and in noughty doinges then be you sory for theym praye god for theym to conuerte and mollyfye theyr obstynate hartes and turne theym to some grace separate your selues from theym haue no medlyng with theym let theym be clere separated from the company of good men that they may be at the last confounded and ashamed with theym selues seynge that euery good man forsaketh theyr companye and that for theyr noughtynesse Let this thyng be done with all diligence and with all humanitye Let nothyng be omytted in you of your dewtye to wynne them and at the lest that theyr soules may be sauffe in the daye of the lorde yf it be possyble Many there be whiche sore complayneth of some men called spirytuall men for theyr tyrannye crueltye and vnmercyfulnesse as touchynge suche as hathe erred from the faythe from the gospell and from holy customes receyued whom they saye the bysshoppes hath burned not offeryng mercy pardon or gentylnesse to them whiche thynge they thynke to haue ben a great cause that they were so styffe in theyr euyll opynyon for the whiche they haue suffered deathe for or els bycause the punysshement was so opprobryouse that they shulde haue suffered Yf they wolde haue forsaken theyr euyll opynyon that they hadde leuer haue dyed then to haue suffered suche an opprobryous punysshement whiche shulde haue ben an immortall ignomynye to his name for euer and to haue ben a cause that no man shulde haue gyuen credence vnto his wordes afterwardes yf he hadde spoken neuer soo trewe and nothynge but the gospell of god Peter denyed his mayster Chryste and dyd forsake hym and sayd he neuer knewe hym and that with an othe Afterwardes he was penytente and God dyd forgyue hym hys synnes he was not compelled to beare a faggotte for his offence for to be a sygne of an immortall ignomynye of his name Furthermore yf God shulde punysshe vs for euery lyttell faute or offence done agaynst his goodnesse and make vs repentynge to beare a faggot I suppose there wolde be many faggottes borne in a yere or elles fewe repenters I do not here speake of suche as hathe ben imprysonned and vngentylly and vnmercyfully handeled by some spirytuall men not for errours or heresye or for these thynges that haue ben coÌ„trary to the holy scripture contrary to the worde of god contrary to holy customes receyued contrary to suche thynges as agreeth with goddes worde But for wordes spoken agaynst abuses of thynges vsed and because they haue ben vsed the simple vnlerned people and vntaught thynketh men to speake agaynste the thynges vsed when men speaketh agaynst the abuses And of that it commeth that dyuers trewe preachers is and hath ben endited of symple people of heresye as they call it when these symple people dothe not knowe whiche is heresye whiche is the gospell whiche is trewth whiche is falsehede Therfore yf it wolde please the hye powers and rulers to whome it pertayneth to do to mytygate the rygorousnesse of that lawe whiche to penytent personnes deputeth that they shuld beare faggottes or els chaunge that punysshemente in to some other punysshemente and also wolde punysshe all accusers and sclaunderers of other for heresye with lyke punyshment yf they coulde not proue it For nowe many men be accused and be sclaundered of heresye and that for malyce for enuye for desyrynge men to do theyr dewtyes to preache and teache the people of god gods worde to feâ—de with it as the people dothe feade them with tythes of theyr benefyces For this cause men be euyll spoken on haue iniuryes done to theym be sclaundered and be accused of erroure and heresye and suche men be accused whiche be best learned whiche hath taken moost paynes to sette forth Goddes worde trewly purely and syncerely whiche neuer in alle theyr lyues dydde preache erroure ne heresye whiche I dare be bolde to say doth loue error or heresye worse then any of them that doth accuse hym such as be ydle them selues and wyll take no payne no labours to teache theire flocke coÌ„mytted to their cure but wyll syt all the daye and night at the tauerne at ale houses eatynge drinkynge feastynge and makynge good chere and at cardes and dyse passynge the tyme in pleasure and then is a tyme conuenyent to speake euell to rayle to
to other or any maner of iniurye or wronge in worde or in dede It was nedeful for me to write vnto you As who shulde saye I se it is so necessary for you that I coulde not refrayne but I must nedes wryte vnto you my charite so compelleth me perceyuynge it to be moche for your profyte to exhorte you to go forwarde in that true faythe receyued and to profyte in the same and to encrease it dayly more more And that you shuld not shrynke one heare brede from that true faythe whiche you haue receyued and which was gyuen vnto the saynctes of god by preachynge of the gospell as saynt Paule sayth RomÌ„ x. Fayth coÌ„meth of herynge herynge veryly by the worde of god He exhorteth them that they shulde continually labour in the fayth or be helpers to the fayth as Erasmus traÌ„slation hath whiche was ones gyuen to saynctes Here be two thynges to be noted for oure lernynge One is that he desyreth theym to be helpers of the faythe to the whiche men be helpers after this phrase of scripture whan they suffer not the fayth receyued to be weyke feble or inconstant to be oppressed with desyres or affections of the flesshe or of the worlde by the crafte or suttyltye of false prophetes to be brought a waye from it led in to a false belefe by false doctors whom the deuyll doth vse as his ministers to deceyue the symple people vn lerned Also scripture vseth to cal men helpers of the fayth when men do diligeÌ„tly watche that they be not deceyued by the deuyll nor by none of his ministers when they do labour with all force to make theyr fayth sure and stronge douttynge or haltynge in no part but by al meanes studyeth euery day to make their faith more stroÌ„ger stroÌ„ger by al maner of good warkes The other thynge that was here to be noted is that we shulde knowe fayth to be gyuen from aboue for he desireth them to be helpers to the sayth which was gyuen ones to sayntes Fayth is the worke of god it coÌ„meth of god as saynt IohnÌ„ sayth this is the warke of god that you shulde beleue in hym Saynt Paule wytnesseth the same sayinge Philip. i. Not onely it is gyuen to you that you shulde beleue in god but also that you shulde suffer for his sake Of these two places of scripture it is euident sayntes lyuynge or deed not to haue had fayth of them selfes or of theyr owne myght power but to haue receyued it of god which gyueth fayth to whom he wil when he wil although saint Paul saith faith to com of the heryng of the word of god which worde although many may here it yet no man shall beleue but he to whom god gyueth fayth and in whom god warketh fayth and beleue For there are certayne craftely crepte in / of whiche it was writen a fore tyme vnto such iudgement they are vngodly turne the grace of our lorde god vnto wantonnes and denye god the onely lorde and our lorde Iesus Chryste The apostel more at large sheweth the cause of his admonition whiche is to monyshe them that they shuld arme them selfes with sure armure defence to defende them agaynst false ê“phetes and that they shulde in any wyse take hede of them lest by the craft falshere of pseudapostels they shulde be deceyued alienated from the way of truth and from syncere doctryne of the gospel What maner of men were these pseudapostels false doctours in the seconde pistel of Peter ca. ii it is shewed more abundaÌ„tly And also here after shall be god wyllynge more playnly declared how they haue come in Iude here doth partly shew saying they haue craftely crepte in not playnly preachynge the gospel of god but darkly colouryng it with great pretence of holines mixting mans doctryne with gods word teachyng mans doctryne mans traditions dremes fantasyes of men in the stede of gods worde wyllynge perswadyng as great fayth as great authorite to be gyuen to the traditions writinges of men as to gods wordes gods holy pÌ„ceptes but these be euyll false doctors of god deputed to iudgement that they shuld suffer paynes vn to the day of iudgement and after that day that they shulde suffer more greuous paynes in body soule togyder seinge that now they suffer paynes punysh meÌ„tes only in the soule after the mynde of the doctors shal suffer in the soule only paynes to the day of iudgemeÌ„t after the daye of iudgement shall then suffer paynes and turmentes bothe in body soule as the doctors doth say They are vngodly and tourne the grace of our lorde god vnto wantonnes They be so vngodly so vngracious that they turne al that we haue of god and of his grace to fulfyll and satisfye theyr pleasures pluckyng to them selues hasty destruction eternall deth they are so euyll myscheuous full of all vnhappynes that they turne the free benefyte of god grace by the whiche Christ hath delyuered vs from synne deth hell deuyll and eternal dampnation and made vs innoceÌ„tes and free from all captiuitie of synne and set vs in innocency holynes whiche thing shuld moue vs to kepe innocency holynes they turne this libertie of the spiryte wherby men be set to do all good thynges and no euyll to do only those thynges to the whiche the spirite of god moueth and exhorteth These vngodly turne this liberty in to a carnall liberty in occation liberty to synne gyueth them selfe holly to wantonnes so lasciuiousnes to vnclenlines to bawdry to fornication to adultery other many vices synnes nor yet they are not so coÌ„tent but they denye their maister whiche hath redemed them by his precious blode they denye their maister not openly before al men playnly but secretely in corners crafâ—ely they denye theyr maister But when denye they thus theyr maister priuely and secretly Truly when they ascribe their iustification forgyuenes of synnes to any creature or to any warke by the might and power of the warke to any indulgence or pardon to masses ad scala celi to holy beades to kyssynge of images suche lyke and not to Christ Iesus and to his bloode shedde for vs to optayne vs remission of synne by whose bloode onely we were wasshed vs in from our synnes as saynt IohnÌ„ sayth Apoc. 1. He hath washed vs iÌ„ his blode from our synnes They denye the lord whiche ascrybeth remission of synnes to any other thynge then to Chryste his blode whiche thyng false ê“phetes dothe denyenge theyr mayster They turne the grace of god to wantonnes As who shulde say they were called and redemed with the precious bloode of Christe Iesus that they shulde lyue in all innocency puritie of life in all holynes godlynes But they be traÌ„slated turned froÌ„ all innocency puritie of lyfe turned to all maliciousnes wantonnes fylthines They
be traÌ„slated q. d. they be all chauÌ„ged froÌ„ the holynes to the whiche Chryst dyd call them by benefit dyd inuyte them but they be translated from that holynes be translated after the maner of the Galaâ—hians of whom saint Paule coÌ„playneth saying I merueile that froÌ„ Christ whiche hath called you by grace you are so soone translated in to an other gospell whan there is none other but that some men there be that troubleth you wolde inuerte the gospel of Christ Gala. 1. as these of whom saynt Iude here coÌ„playneth that they translated the grace of god in to wantonnes and they were vtterly translated from all holynes to the whiche Christ had called them so I feare that we christians be traÌ„slated from the doctryne of Christ from the true fayth taught in it by the bysshop of Rome his lawes by decrees statutes traditions of the churche of Rome in to the forgetfulnes of goddes lawe of goddes commaundement in to other maners facions then goddes lawe doth coÌ„maunde or suffereth yea we be farre traÌ„slated by the byshop of Romes lawes amonges vs vsed and vsurped so longe that many one doth thynke hath thought the bishop of Romes lawe to be gods lawe to haue lyke authorite with gods lawe that it byndeth no lesse than gods lawe yea this lawe of the bysshop of Rome hath brought vs so far out of frame that scarse we thynke those thynges ê‘teyne vnto vs whiche gods worde byddeth coÌ„mauÌ„deth vs. Therfore let vs be sory for this translation from Chryste his coÌ„maundement be traÌ„slated agayne to Chryst that we may do those thynges whiche Christ coÌ„maundeth vs that we our warkis may be acceptable before god My mynde is therfore to put you in remembrauÌ„ce / for as moche as ye ons knowe this / how that the lorde after that he had delyuered the people out of Egipte destroyed theym whiche beleued not Iude bryngeth in here iii. eraÌ„ples of these that transgressed the coÌ„mauÌ„dement of god was punished for their synne to pluck back other froÌ„ synne for feare of punyshment whiche our lorde wyll gyue to theÌ„ that wyll not cesse froÌ„ synne punishment froÌ„ the begynnynge was euer pÌ„pared deputed for synners as to good men a rewarde in ioy blysse But although good meÌ„ hath euer bâ—n rewarded euyll men punysshed yet there is a differeÌ„ce good men hath ben shal be rewarded by life euerlastyng not of their merites or for the worthynes of their workes but only of the mercy goodnes of god Euyll men hath suffered paynes punyshmeÌ„t for theyr iniquite synnes because they haue done euyll therfore god of his iustyce hath punysshed them and to refrayne other from synne for feare of punyshment here Iude bryngeth in thre examples by the whiche he ê‘swadeth that god wyl punysshe synners that wyl not repent and leaue theyr synne The first example is taken of the people of Israell brought out of Egypte from the great boÌ„dage of Pharao whiche oppressed the people of god with â—tollerable paynes labours Of the whiche people god at the laste had mercy and delyuered theym from theyr bondage brought them sauffe out of Egypte But these people not beleuynge god hath kylled in the deserte Of the whiche we may note the goodnes of god in his people whom he wold saue and delyuer from all bondage perylles Seconde the vnkyndenes of these people not beleuynge the promyses of god seing that god had done so moche for them before as to delyuer them from the bondage and cruelty of Pharao aboue all mans expectation and had punyshed Pharao with all his adherentes with great plages and punyshmentes and at the last drowned hym with all his hoost in the reed see and also had done for them that they thought more then all this had brought theym throughe the reed see as by the drye waye in to the deserte where he fedde them with meate sente from heuen that is to say with maÌ„na had gyuen them drynke out of the peter stone At the last these people for all these thynges not beleuyng goddes promyses but complaynynge grudgynge and murmurynge agaynst god and against Moyses god hath punyshed with deth in the desert for theyr offences Of the whiche we may surely perswade vnto vs yf god haue punysshed these people whom he loued so well for whom he dyd so mothe to whom he shewed suche benefytes yf god haue punyshed them with deth as he dyd for their iÌ„credulite vnbelefe their synnes how moche more is it euideÌ„t that he wyl not suffer false apostels or other offendynge and brekynge his lawes to be vnpunysshed Therfore let all synners beware and repenâ— betyme and leaue synne for yf they do not they may be sure they shal nâ—â— escape without punysshement The aungels also whiche kept not theyr fyrste estate / but lefte theyr owne habitation he hath reserued in euerlasting chaynes vnder darknes vnto iudgemeÌ„t of the great daye Now Iude bryngeth in the seconde example by the whiche he afrayeth synners froÌ„ synne by feare of payne punyshment And this example is taken of auÌ„gels created of god in a hye glorious nature to whom ê“fited nothing their excellenci of treatioÌ„ for as moche as they dyd not kepe theyr innocency in which they were created in but left their innocencye and dyd fall to inyquytie and synne pryde prycked them so greately yf God this noble and excellente creature offendyng I meane Angelles offendynge hath ponysshed and depryuat the heauenly lyght and to euerlastyng darknes hath committed them where they be kepte in perpetuall chaynes in darknes vnto the daye of iudgemente and after euer to be ponyshed yf god hath ponished Angelles offendynge howe moche more other offendynge he wyll ponysshe whiche from theire synnes wyll not cesse This saienge of Iude doth appere to shewe that the Angells was created of God that they shulde lyue in all innocency and kepe their place in heauen deputed vnto them for their inhabytacyon and dwellinge place from the whiche they did fall by synne and was caste hedlynges in to this darke ayre bounde in chaynes of darknes and they be kepte in a darke place whiche is contayned from the heauens aboue vnto the lowe grounde as Faber doch saye and that vnto the daye of iudgement and then they shal be giuen and commytted vnto the eternall punysshemente of hell euer there to be punysshed in paynes euerlastynge Euen as zodom and gomor the Cities aboute them which in lyke maner defyled them selues with fornicacyon and folowed straunge flesshe are seâ— forthe for an ensample and suffer the vengeaunce of eternall fyre The thyrde ensample is here put whiche is of zodomme and gomor and other Cyties polluted in theyr fylthynes therfore punysshed of God for their abhomynacy on and synnes as for fornycacyon adulterye vnclenlynes synne agaynste nature fylthy pollucyonnes and other suche lyke with these synnes
slauÌ„der to accuse true preachers good studentes that wolde somthyng withdrawe them from their good chere and make them saue their soules in the day of the Lorde yf it wolde be Therfore I suppose verely yt shulde auoyd gret tumult greate slaunder shamefull accusacyons of error or heresy ye I suppose it shulde be greately for the common welth yf hye powers and rulers wolde make legem talionis that is to saye that they that slaunder or accuse other shulde be punysshed with lyke punysshement as heresyes be yf they coulde not proue theyr accusation This lawe ordynated shulde stoppe moche false sclaunder moche false accusation moche trouble of innocentes and poore men it shulde make goddes worde to be preached all abrode purely and syncerely it shuld stoppe many sclauÌ„derous and poysonfull mouthes whiche now care not what they speke of other howe they sclaunder other what poyson cometh out of their mouthes of other it is vnpunysshed An other offyce of charitye there is to delyuer from the mouth of the deuyll those that be begyled deceyued or by other wayes drawen in to errour or heresye by the doctryne or meanes of false doctours to delyuer these from errour from heresye and so from hell fyre it parteyneth vnto charitye of the whiche saynct Iames dothe speke Iacobi v. saying Bretherne yf any man among you hath erred froÌ„ the trewth and any man shall conuerte hym let hym knowe that he whiche hath conuerted hym from his errour shall saue his soule from deathe and shall couer many synnes Iames also here dothe not appere that he wold that that man whiche by ignorance by neglygence by infirmytye of tonge or of man hath erred from the trewthe in to some erroure whiche he hathe vttered by his mouthe and shewed by somme other good man that he was in an errour whiche after he knoweth to be errour he is sory for it that he helde or defended suche an opynyon that was erronyouse or any wayes contrarye vnto the trewthe whiche opynyon contrarye vnto the trewth he forsaketh and taketh gladly with a good mynde the trewth saynct Iames doth not appere to saye that he wolde that that man shulde beare a fagot for speakynge of his erroneus opynyon but he is more mercyfull then so as oure sauyour Iesus is mercyfull to vs all and maketh vs not to beare fagottê for euery faute but forgeueth vs wyllyge vs no more to offende Thirdely Iude here sheweth what thynge we shulde hate in euerye synner that is to saye his spotted cote of the fleshe that is to saye his vyces and synnes not the man ordinated and created of God but his euelnes as Paule teacheth vs Roma xii hate you sayth he that whiche is euell and loue that is good euell therfore is only to be hated and good to be loued and thys is it that Iude calleth the spotted cote of the flesshe because all these spottes commeth of the infirmyte of the flesshe This laste sentence of Iude the olde translacyon hath moore playnly then Erasmus translacyon hathe he saith reproue you them iudged that is to saye reproue them as worthy to be iudged shewe them obstynate and as condempned and noughty personnes worthy to suffre punisshment for their synnes obstynacy in synne the other that be not obstynate but by infirmite of nature fallen vnto synne saue and pul them from the fyre of hell whiche commyth to suche as wyll not repent and forsake theyr synne Vnto hym that is able to kepe you / that you fall not and to presente you fautles before the presence of his glorye with Ioye / that is to saye to God our sauyour whiche only is wyse be glorye / magestye / domynyon / and power nowe for euer Amen Here Iude maketh an ende of his Epystell gyuinge thankes vnto God whiche only is wyse oure Sauyoure whiche maye kepe vs clere from all synne and make vs withoute spottes or wryncles in the syght of his glorye and maye make vs only to reioyse in hym and not in oure selues nor in no other creature but only in God which hath called vs before the begynning of the worlde that we shulde be holy and withoute all spottes of synne yea faureles in his syght as Paule testifyeth Ephe. i. to God which is only wyse be all honoure glorye Imperye domynyon nowe euer worlde without ende AMEN The ende of Iudes pystell ¶ Imprynted in the house of Thomas Gybson