I and the father that hath sent me It is wrytten also in youre lawe that the testimony of two men is true I am one that beare wytnesse of my self And the father that sent me beareth wytnes of me also Then sayde they vnto him Where is thy father Iesus answered Ye nether knowe me ner yet my father Yf ye knewe me ye shulde knowe my father also These wordes spake Iesus vpon the Gods chest as he taught in the tēple And noman toke him for his houre was not yet come Then sayde Iesus agayne vnto them I go my waye and ye shal seke me and shal dye in youre synnes whither I go thither can not ye come Then sayde y e Iewes Wyl he kyll him self then that he sayeth whither I go thither can not ye come And he sayde vnto them Ye are from beneth I am from aboue Ye are of this worlde I am not of this worlde Therfore haue I sayde vnto you that ye shal dye in youre synnes For yf ye beleue not that I am he ye shal dye in youre synnes Then sayde they vnto him Who art thou then And Iesus sayde vnto thē Euē the very same thinge that I saye vnto you I haue many thinges to saye and to iudge of you But he that sent me is true and loke what I haue herde of him that speake I before the worlde Howbeit they vnderstode not that he spake of the father Then sayde Iesus vnto them Whan ye haue lift vp an hye the sonne of man then shal ye knowe that I am he and that I do nothinge of my self but as my father hath taught me euen so I speake And he that sent me is with me The father leaueth me not alone for I do alwaie that pleaseth him Whan he thus spake many beleued on him Then sayde Iesus vnto the Iewes that beleued on him Yf ye contynue in my worde then are ye my very disciples and ye shall knowe the trueth and the trueth shal make you fre Then answered they him We are Abrahams sede we were neuer bonde to eny man how sayest thou then Ye shal be fre Iesus answered them and sayde Verely verely I saye vnto you Who so euer doth synne is the seruaunt of synne As for the seruaunt he abydeth not in the house for euer but the sonne abydeth euer Yf the sonne therfore make you fre then are ye fre in dede I knowe that ye are Abrahams sede but ye seke to kyll me For my worde taketh not amonge you I speake that I haue sene of my father ye do that ye haue sene of youre father They answered and sayde vnto him Abraham is oure father Iesus sayde vnto them Yf ye were Abrahams children ye wolde do the dedes of Abraham But now ye go aboute to kyll me a man that haue tolde you the trueth which I haue herde of God this dyd not Abraham Ye do the dedes of youre father Then sayde they vnto him We are not borne of fornicacion we haue one father euen God Iesus sayde vnto them Yf God were youre father then wolde ye loue me For I am proceaded forth and come from God For I am not come of my self but he hath sent me Why knowe ye not thē my speach Euē because ye can not abyde the hearinge of my worde Ye are of the father the deuell and after the lustes of youre father wyl ye do The same was a murthurer from the begynnynge and abode not in the trueth for the trueth is not in him Whan he speaketh a lye then speaketh he of his awne for he is a lyar and a father of the same But because I saye the trueth ye beleue me not Which of you can rebuke me of one synne Yf I saye the trueth why do ye not beleue me He that is of God heareth Gods worde Therfore heare ye not because ye are not of God Then answered the Iewes and sayde vnto him Saye we not right that thou art a Samaritane and hast the deuell Iesus answered I haue no deuell but I honoure my father and ye haue dishonoured me I seke not myne awne prayse but there is one that seketh it and iudgeth Verely verely I saye vnto you Yf eny man kepe my worde he shal neuer se death Then sayde the Iewes vnto him Now knowe me that thou hast the deuell Abraham is deed and the prophetes and thou sayest Yf eny mā kepe my worde he shal neuer taist of death Art thou greater then oure father Abraham which is deed and the prophetes are deed Whō makest thou thy self Iesus answered Yf I prayse my self then is my prayse nothinge But it is my father that prayseth me which ye saye is youre God and ye knowe hī not but I knowe him And yf I shulde saye I knowe him not ▪ I shulde be a lyar like vnto you But I knowe him and kepe his worde Abraham youre father was glad that he shulde se my daye And he sawe it and reioysed Then sayde the Iewes vnto him Thou art not yet fiftie yeare olde and hast thou sene Abraham Iesus sayde vnto thē Verely verely I saye vnto you Or euer Abraham was I am Then toke they vp stones to cast at him But Iesus hyd himself and wente out of the temple The IX Chapter ANd Iesus passed by and sawe a man that was borne blynde And his disciples axed him sayde Master Who hath synned this or his elders that he was borne blynde Iesus answered Nether hath this synned ner his elders but that y e workes of God shulde be shewed on him I must worke the workes of him that hath sent me whyle it is daye The night commeth whan no man can worke As longe as I am in the worlde I am the light of the worlde Whan he had thus sayde he spat on the grounde and made claye of the spetle and rubbed the claye on the eyes of the blynde and sayde vnto him Go thy waye to the pole of Syloha which is interpretated sent and wash the. Then wēte he his waye and waszhed him and came seynge The neghbours and they that had sene him before that he was a begger sayde Is not this he that sat and begged Some sayde It is he Other sayde he is like him But he himself sayde I am euen he Then sayde they vnto him How are thine eyes opened He answered and sayde The mā that is called Iesus made claye and anoynted myne eyes and sayde Go thy waye to the pole of Siloha and wash the. I wente my waye washed me and receaued my sight Then sayde they vnto him Where is he He sayde I can not tell Then brought they vnto the pharises him that a litle before was blynde It was the Sabbath whan Iesus made the claye and opened his eyes Then agayne the Pharises also axed him how he had receaued his sight He sayde vnto thē
SO the kynges prynces of all cities londes sent their Embassitours namely they of Syria and Mesopotamia Syria Sobal Lybia Celicia which came to Holofernes sayde Let thy wrath ceasse towarde vs It is better for vs to serue the greate kynge Nabuchodonosor with oure lyues and to be subiecte vnto the then that we shulde dye and be slayne and receaue greater hurte All oure cities and possessions all mountaynes and hilles all feldes greate and small catell shepe goates horses and camels all oure goodes and housholdes be in thy power vnder thy subieccion be it alltogether We oure selues also and oure children wylbe thyne owne come vnto vs a peceable lorde and vse oure seruyce at thy pleasure Then came Holofernes downe from the mountaynes with horsemeÌ„ greate power and conquered all stronge fensed cities and all that dwelt in the londe And out of all cities he toke stronge men soch as were mere for y e warre to helpe him There came soch a feare also vpon those countrees that the in dwellers of all the cities the prynces and rulers the people together weÌ„te forth to mete him as he came receaued him honorably with garlandes torches with daunses tabrettes and pipes Neuertheles though they dyd this yet might they not swage his rigorous stomak but he destroyed their cities hewed downe their woddes For Nabuchodonosor the kynge had commaunded him that he shulde rote out all the goddes of the londe to y e intent that he onely might be called and taken for God of the nacions which Holofernes with his power brought vnder him So wente he thorow Syria Sobal and thorow all Appamia and all Mesopotamia came to the Idumeans in the loÌ„de of Gabaa and Septopoli and toke their cities and remayned there thirtie dayes wherin he caused all the whole multitude of his hoost to be gathered together The IIII. Chapter WHan the children of Israel y t dwelt in Iewry herde this they were sore afrayed of him There came soch tremblinge also and feare vpon them that they sorowed he shulde do vnto the cite of Ierusalem and the temple of the LORDE as he had done to other cities their temples So they sent in to all Samaria rouÌ„de aboute vnto Iericho toke in and occupied all the toppes of the mountaynes made fast the townes with walles and prepared corne for them agaynst the battayll Eliachim also y e prest wrote vnto all theÌ„ that dwelt towarde Eszdrelon which lyeth ouer agaynst y e greate felde by Dotha Im vnto all those by whom men might haue passage vnto them that they shulde take in the wayes of the mountaynes wherby there might be eny waye and passage to Ierusalem y t they shulde holde diligent watch where eny strate waye was betwixte y e mouÌ„taynes And the children of Israel dyd as Eliachim the prest of the LORDE had commaunded them And all the people cried earnestly and humbled their soules with fastinges and prayers they and their wyues The prestes put on hayrie clothes and layed the yonge babes before the temple of the LORDE and couered the aulter of the LORDE with an hayrie clothe And with one acorde cried they vnto the LORDE God of Israel that their children shulde not be geuen in to a pray and their wyues in to a spoyle y t their cities shulde not be layed waist y t their Sanctuary shulde not be vnhalowed and so they to be a shame and rebuke vnto the Heithen Then Eliachim the hye prest of the LORDE wente rounde aboute all Israel and spake vnto them sayenge Be ye sure y t the LORDE wil heare youre peticions yf ye coÌ„tynue stedfast in fastinges and prayers in y e sight of the LORDE Remembre Moses the seruaunte of the LORDE which ouerthrew y e Amalechites that trusted in their might power in their hoost in their shildes in their charettes horsmen not with weapens but with holy prayers Euen so shal all the enemies of Israel be yf ye contynue in this worke that ye haue begonne So vpon this exortacion they contynued in prayer before the LORDE In so moch that they which offred brent sacrifices vnto the LORDE â—ffred the offringes vnto y e LORDE beynge arayed in hayrie clothes and had aszshes vpon their heades And they all besought God from their whole hert y t he wolde vyset his people of Israel The V. Chapter ANd worde came to Holofernes the prynce of the warres of the AssyriaÌ„s y t the childreÌ„ of Israel prepared them selues to make resistaunce â–ª how they had stopped the waâ—es betwixte the mountaynes Then was he exceadinge wroth â–ª called all the prynces of Moab the captaines of Ammon sayde vnto them Tell me what people is this y t kepeth in the mouÌ„taynes Or what maner of cities are they What is their power Or what maner of hoost haue they Who is their captayne And why do they despyse vs more then all those that dwell in the east and come not forth to mete vs y t they might receaue vs with peace Then Achior the captayne of all the Ammonites answered and sayde Syr yf it please the to heare me I wil tell the trueth before the concernynge this people that dwell in the mountaynes and there shal no lye go out of my mouth This people is of the generacion of the Caldees they dwelt first in Mesopotamia for they wolde not folowe y e goddes of their fathers that were in the londe of the Caldees so forsoke they the customes of their forefathers which had many goddes and worshipped one God that made heaueÌ„ and earth which also commaunded them that they shulde go from thence and dwell at Haran Now whan there came a derth in to y e whole londe they wente downe to Egipte there they dwelt foure hundreth yeares in y e which they multiplied so greatly that their hoost might not be nombred And whan the kynge of Egipte oppressed them and subdued theÌ„ in buyldinge of his cities with makynge of claye brick they cried vnto God their LORDE which punyshed the whole londe of Egipte with dyuerse plages Now whan the kynge of Egipte let theÌ„ go their waye the plage ceassed then folowed after theÌ„ to take theÌ„ to brynge theÌ„ agayne in to his seruyce whyle they were flyenge awaye the God of heaueÌ„ opened y e see so y t the waters stode fast vpon both the sydes as a wall these wente thorow the botome of the see drye shod In the which place whaÌ„ an innumerable people of the Egipcians folowed vpon them they were so ouerwhelmed with the waters that there remayned not one to tell theÌ„ that came after how it happened So whan this people was passed thorow the reed see they came in to the wildernes of the mount Synai where neuer man might dwell afore where the sonne of maÌ„ had neuer rested There were y e bytter
thus talkinge and reasonynge together Iesus himself drue nye and wente with them But their eyes were holden that they shulde not knowe hī And he sayde vnto them What maner of cōmunicacions are these that ye haue one to another as ye walke and are sad Then answered the one whose name was Cleophas and sayde vnto him Art thou onely a straunger at Ierusalē not knowinge what is come to passe there in these dayes And he sayde vnto thē What They sayde vnto him That of Iesus of Nazareth which was a prophet mightie in dede and worde before God and all y e people how oure hye prestes and rulers delyuered him to the condemnacion of death and crucified him But we hoped that he shulde haue delyuered Israel And besydes all this todaye is the thirde daye that this was done Yee certayne wemen also of oure company which were early at the Sepulcre and founde not his body came and tolde that they had sene a visiō of angels which sayde he was alyue And certayne of them that were with vs wente vnto the sepulcre and founde it euen so as y e wemē sayde but hī founde they not And he sayde vnto thē O ye fooles and slowe of hert to beleue all that the prophetes haue spokē Ought not Christ to haue suffred these thinges and to entre in to his glory And he beganne at Moses and at all the prophetes and expounded vnto them all the scriptures that were spoken of him And they drue nye vnto the towne which they wēte vnto and he made as though he wolde haue gone farther And they compelled him and sayde Abyde with vs for it draweth towardes night and the daye is farre passed And he wente in to tary with thē And it came to passe whan he sat at the table with thē he toke the bred gaue thankes brake it and gaue it them Then were their eyes opened and they knewe him And he vanyshed out of their sight And they sayde betwene thē selues Dyd not oure hert burne with in vs whan he talked with vs by the waye whyle he opened the scriptures vnto vs And they rose vp the same houre turned agayne to Ierusalem and founde y e eleuē gathered together and them that were with them which sayde The LORDE is rysen of a trueth and hath appeared vnto Symon And they tolde thē what had happened by y e waye and how they knewe him in breakynge of the bred But whyle they were talkynge therof Iesus himself stode in the myddes amonge thē and sayde Peace be with you But they were abashed and afrayed supposinge that they had sene a sprete And he saide vnto thē Why are ye abashed wherfore ryse there soch thoughtes in yo hertes Beholde my hādes my fete it is euen I my self Handle me and se for a sprete hath not flesh and bones as ye se me haue And whan he had thus spokē he shewed thē his hōdes and his fete But whyle they yet beleued not for ioye and wondred he sayde vnto them Haue ye eny thinge here to eate And they set before him a pece of a broyled fish and an hony combe And he toke it and ate it before thē And he sayde vnto them These are the wordes which I spake vnto you whyle I was yet with you For it must all be fulfilled that was wrytten of me in the lawe of Moses in the prophetes in the Psalmes Thē opened he their vnderstondinge that they might vnderstonde the scriptures and sayde vnto them Thus is it wryttē and thus it behoued Christ to suffre the thirde daye to ryse agayne frō the deed and to let repentaunce and remyssion of synnes be preached in his name amōge all nacions and to begynne at Ierusalē As for all these thinges ye are wytnesses of thē And beholde I wil sende vpon you the promes of my father but ye shal tary in the cite of Ierusalem tyll ye be endewed with power from aboue But he led them out vnto Bethany and lift vp his handes and blessed them And it came to passe whā he blessed them he departed from them and was caried vp in to heauen And they worshipped him and turned agayne to Ierusalem with greate ioye and were contynually in y e tēple geuynge prayse and thankes vnto God Amen The ende of the gospell of S. Luke The gospell of S. Ihon. What S. Ihons gospell conteyneth Chap. I. The euerlastinge byrth of the sonne of God and how he became man The testimony of Ihon and of his baptyme The callinge of Andrew Peter Philip and Nathanael Chap. II. Christ turneth the water vnto wyne at the mariage in Cana and dryueth the marchauntes out of the temple Chap. III. The swete talkinge of Christ with Nicodemus The doctryne baptyme of Ihō and what wytnesse he beareth of Christ. Chap. IIII. The louynge communicacion of Christ with the woman of Samaria by the welles syde How he commeth into Galile and healeth the rulers sonne Chap. V. He healeth the man that was sicke eight thirtie yeare The Iewes accuse him as a breaker of the Sabbath he answereth for himself and reproueth them Chap. VI. Iesus fedeth fyue thousande me◠with fyue barlye Loaues departeth awaye that they shulde not make him kynge goeth vpō the see and reproueth the fleshly hearers of his worde The carnall are offended at hī and forsake him Chap. VII Iesus commeth to Ierusalē at the feast teacheth the Iewes and reproueth thē The pharises the hye prestes hearinge that the people begynne to fauour Christ and to beleue in him sende out officers to take hī There are dyuerse opinions of him amōge the people The pharises rebuke the officers because they haue not taken him and chyde with Nicodemus for takinge his parte Chap. VIII A woman is taken in aduoutrie Christ delyuereth her The fredome of soch as folowe Christ whom they accuse to haue the deuel within him and go aboute to stone him Chap. IX Christ maketh the man to se that was borne blynde where thorow he getteth himself more displeasure amonge the Iewes and Pharises Chap. X. Christ is the true shepherde and the dore of the shepe Some saye Christ hath the deuell and is madd some saye he speaketh not the wordes of one that hath the deuell Because he telleth the trueth the Iewes take vp stones to cast at him call his preachinge blasphemy and go aboute to take him Chap. XI Christ rayseth Lazarus frō death The hye prestes the pharyses gather a councell and cast their heades together agaynst him therfore he getteth him out of the waye Chap. XII Mary anoynteth Christes fete Iudas murmureth Christ excuseth her rydeth in to Ierusalem and is louyngly receaued of the thankfull but vtterly despysed of the vngodly Chap. XIII Christ washeth the disciples fete telleth them of Iudas the traytour and commaundeth thē earnestly to loue one another Chap. XIIII He armeth his disciples with
beestes Wherfore God likewyse gaue them vp vnto their hertes lustes in to vnclennes to defyle their awne bodies in them selues which turned the trueth of God vnto a lye worshipped and serued the creature more then the maker which is blessed for euer Amen Therfore God gaue theÌ„ vp vnto shamefull lustes For their wemen chaunged the naturall vse in to the vnnaturall likewyse y e meÌ„ also lefte the naturall vse of the woman and brent in their lustes one on another and man with man wrought fylthines and receaued in them selues the rewarde of their erroure as it was acordinge And as they regarded not to knowe God euen so God gaue theÌ„ vp in to a lewde mynde to do those thinges which were not comly beynge full of all vnrighteousnes whordome wickednes couetousnes maliciousnes full of enuye murthur strife disceate euell coÌ„dicioned whisperers backbyters despysers of God doers of wronge proude boosters bryngers vp of euell thinges disobedient to their Elders without vnderstondinge couenaunt breakers vnlouynge stubborne vnmercifull which men though they knowe the righteousnes of God that they which do soch are worthy of death yet not onely do the same but also haue pleasure in those that do theÌ„ The II. Chapter Therfore canst thou not excuse thy selfe O maÌ„ who soeuer thou be that iudgest for loke wherin thou iudgest another thou condemnest thy selfe in so moch as thou that iudgest doest euen the same For we are sure that the iudgment of God is acordinge to the trueth ouer them that do soch But thinkest thou this O thou man that iudgest them which do soch thinges and doest euen the very same thy selfe that thou shalt escape y t iudgmeÌ„t of God Or despysest thou the riches of his goodnesse pacience and loÌ„ge sufferinge Knowest thou not that y e louynge kyndnesse of God leadeth the to repentaunce But thou after thine harde and impenitent hert heapest vnto thy selfe a treasure of wrath agaynst the daye of wrath and of the openynge of the righteous iudgment of God which shal rewarde euery man acordinge to his dedes namely prayse honoure and vncorrupcion vnto them that with pacience in doinge good seke euerlastinge life But vnto them that are contencious not obedient vnto the trueth but obeye vnrighteousnes shal come indignacion and wrath trouble and anguysh vpoÌ„ all the soules of meÌ„ that do euell of the Iewe first and also of the Greke But vnto all theÌ„ that do good shal come prayse and honoure and peace vnto the Iewe first and also to the Greke For there is no respecte of personnes before God Who so euer haue synned without lawe shal perish also without lawe and whosoeuer haue synned in the lawe shal be iudged by the lawe For before God they are not righteous which heare y e lawe but they that do the lawe shal be iustified For yf the Gentyles which haue not the lawe do of nature the thinges conteyned in the lawe then they hauynge not the lawe are a lawe vnto them selues in that they shewe that the worke of y e lawe is wrytteÌ„ in their hertes whyle their conscience beareth witnesse vnto theÌ„ and also the thoughtes which accuse or excuse them amonge them selues in the daye whan God shal iudge the secretes of men by Iesus Christ acordinge to my Gospell But take hede thou art called a Iewe and trustest in the lawe makest thy boost of God and knowest his will for so moch as thou art enfourmed out of y e lawe thou prouest what is best to do and presumest to be a leader of the blynde a lighte of them y t are in darcknes an enformer of y e vnwyse a teacher of y e symple which hast the ensample of knowlege of the trueth in the lawe Now teachest thou other and teachest not thy selfe Thou preachest that a man shulde not steale and thou stealest Thou sayest that a man shulde not breake wedlocke and thou breakest wedlocke Thou abhorrest ymages and robbest God of his honoure Thou makest thy boost of the lawe and thorow breakynge of the lawe thou dishonorest God For thorow you is the name of God euell spoken of amonge the Gentyles * as it is wrytten The circuÌ„cision verely avayleth yf thou kepe the lawe but yf thou breake the lawe then is thy circumcision become vncircumcision Therfore yf the vncircumcision kepe the righte thinges conteyned in the lawe shal not his vncircumcision be counted for circumcision And so it that of nature is vncircumcision and fulfilleth the lawe shal iudge the which vnder the letter and circumcision traÌ„sgressest the lawe For he is not a Iew which is a Iewe outwaâ—de nether is that circuÌ„cision which is done outwardly in y e flesh But he is a Iewe which is hydd within And the circumcision of y e hert is the circumcision which is done in the sprete and not in the letter Whose prayse is not of men but of God The III. Chapter WHat furtheraunce then haue the Iewes Or what avauntageth circuÌ„cision Surely very moch First Vnto them was commytted what God spake But where as some of them dyd not beleue theron what then shulde their vnbeleue make the promes of God of none effecte God forbyd Let it rather be thus that God is true and all meÌ„ lyers As it is wrytten That thou mayest be iustified in thy sayenges and shuldest ouercome whaÌ„ thou art iudged But yf it be so that oure vnrighteousnes prayseth y e righteousnes of God what shal we saye Is God then vnrighteous that he is angrie therfore I speake thus after the maner off men God forbyd How mighte God theÌ„ iudge y e worlde For yf the trueth of God be thorow my lye the more excellent vnto his prayse why shulde I theÌ„ be iudged yet as a synner not rather to do thus as we are euell spoken of and as some reporte that we shulde saye Let vs do euell y t good maye come therof Whose daÌ„nacioÌ„ is inste What saye we then Are we better then they No in no wyse for we haue proued afore y t both the Iewes and Grekes are all vnder synne As it is wrytteÌ„ There is none righteous no not one There is none y t vnderstondeth there is none that seketh after God They are all gone out of the waye they are alltogether become vnprofitable there is none that doeth good no not one Their throte is an open sepulcre with their tunges they haue disceaued the poyson off Aspes is vnder their lippes Their mouth is full of cursynge and bytternesse Their fete are swifte to shed bloude Destruccion wrechidnes are in their wayes and y e waye of peace haue they not knowne There is no feare of God before their eyes But we knowe y t what soeuer the lawe sayeth it sayeth it vnto them which are vnder the lawe y t euery mouthe maye be stopped y t all the worlde
in the coÌ„myng â–ª of the LORDE shal not come yer they which slepe For the LORDE himselfe shal come downe froÌ„ heauen with a shoute and voyce of y e Archangell and with the trompe of God and the deed in Christ shal aryse first then shal we which lyue and remayne be caught vp w t them also in the cloudes to mete the LORDE in the ayre and so shal we euer be with the LORDE Wherfore comforte youre selues one another with these wordes The V. Chapter BVt of y e tymes and seasons brethreÌ„ it is no nede to wryte vnto you For ye youreselues knowe perfectly that the daye of the LORDE shal come euen as a thefe in the nighte For whan they shal saye â–ª Tush It is peace there is no daunger then shall soden destruccion come vpoÌ„ theÌ„ euen as the payne of a woman trauaylinge with childe and they shal not escape But ye brethren are not in darknes that that daye shulde come on you as a thefe Ye are alltogether children of lighte and children of the daye We are not of the night nether of darknesse Therfore let vs not slepe as do other but let vs watch and be sober For they that slepe slepe in the nighte and they that be dronken are dronken in the nighte But let vs which are of the daye be sober armed w t the brestplate of faith and loue and with y e helmet of hope to saluacion For God hath not appoynted vs vnto wrath but to optayne saluacion by y e meanes of oure LORDE Iesu Christ â–ª which dyed for vs that whether we wake or slepe we shulde lyue together with him Wherfore comforte youre selues together and edifye one another euen as ye do We beseke you brethren that ye knowe them which laboure amonge you and haue the ouersighte of you in the LORDE and geue you exhortacion that ye haue theÌ„ the more in loue for their workes sake and be at peace with them We desyre you brethreÌ„ warne them that are vnruly coÌ„forte the feble mynded forbeare the weake be pacient towarde all men * So that none recompence euell for euell vnto eny man but euer folowe that which is good both amoÌ„ge youre selues and to all men Reioyse alwaye praye contynually in all thinges be thankfull for this is the wyll of God in Christ Iesu towarde you QueÌ„ch not y e sprete despyse not prophecieÌ„ges proue all thiÌ„ges kepe y t which is good Abstayne froÌ„ all suspicious thinges The very God â—f peace sanctifye you thorow out And I â—raye God that youre whole sprete soule â—ody be kepte blameles vnto y e coÌ„mynge of â—ure LORDE Iesus Christ. Faithfull is he which hath called you which wil also do it Brethren praye for vs. Grete all the brethreÌ„ with an holy kysse I charge you by y e LORDE that this epistle be red vnto all y e holy brethren The grace of oure LORDE Iesus Christ be with you Amen The first Epistle to the Tessalonians sent from Athens The seconde Epistle of the Apostle S. Paul to the Tessalonians The summe of this epistle Chap. I. He thanketh God for their faith and loue and prayeth for the increase of the same Chap. II. He sheweth them that the daye of the LORDE shal not come till the departinge froÌ„ the faith come first and therfore he exhorteth them not to be disceaued but to stonde stedfast in the thinges that hâ— hath taught them Chap. III. He desyreth them to praye for him that the gospell maye prospere and geueth theÌ„ warnynge to reproue the ydle and yf they wil not laboure with their handes that they shal not eate The first Chapter PAVL and Siluanus and Timotheus To the congregacion of y e TessaloniaÌ„s in God oure father and in the LORDE Iesus Christ. Grace be with you and peace from God oure father and from the LORDE Iesus Christ. We are bounde to thanke God allwayes for you brethren as it is mete because that youre faith groweth exceadingly and the loue of euery one of you increaseth towarde another amoÌ„ge youre selues so that we oure selues make oure boast of you in the congregacions of God of youre pacieÌ„ce and faith in all youre persecucions and troubles that ye suffre which is a token of the righteous iudgment of God that ye are counted worthy of the kyngdome of God for the which ye also suffre For it is a righteous thinge with God to recoÌ„pence tribulacion vnto theÌ„ y t trouble you but vnto you which are troubled rest with vs whaÌ„ the LORDE Iesus shal shewe himselfe from heauen with the angels of his power and with flammynge fyre to geue vengeauÌ„ce vnto them that knowe not God and to them that obeye not the Gospell of oure LORDE Iesus Christ. Which shal be punyshed with euerlastinge damnacion from y e presence of the LORDE and from the glory of his power whan he shal come to be glorified in his sayntes and to be come maruelous in all them that beleue because ye haue beleued oure testimony vnto you of the same daye * Wherfore we praye allwayes for you that oure God make you worthy of y e callynge and fulfill all delectacion of goodnes and the worke of faith in power that y e name of oure LORDE Iesus Christ maye be praysed in you and ye in him acordinge to the grace of oure God and of the LORDE Iesus Christ. The II. Chapter WE beseke you brethren by the commynge of o r LORDE Iesus Christ and in that we shal assemble vnto him that ye be not sodenly moued froÌ„ youre mynde and be not troubled nether by sprete nether by wordes ner yet by letter which shulde seme to be sent from vs as though y e daye of Christ were at hande Let noman disceaue you by eny meanes For the LORDE commeth not excepte the departynge come first and that that Man of synne be opened euen the sonne of perdicion which is an aduersary and is exalted aboue all y t is called God or Gods seruyce so that he sytteth as God in the temple of God and boasteth himselfe to be God Remembre ye not that whan I was yet with you I tolde you these thinges And now ye knowe what witholdeth it eueÌ„ that it mighte be vttered at his tyme. For the mystery of the iniquyte worketh allready tyll he which now onely letteth be takeÌ„ out of the waye And then shal that wicked be vttered whom the LORDE shal coÌ„sume with y e sprete of his mouth shal destroye with the appearaunce of his commynge euen him whose commynge is after the workynge of Sathan with all lyenge power and signes and wonders and with all deceauablenes of vnrighteousnes amonge them that perishe because they receaued not the loue of y e trueth that they might haue bene saued â–ª Therfore shal God sende them stroÌ„ge deâ—â—sion that they shulde beleue lyes y t all they
¶ Because that whan thou goest to study in holy scripture thou shuldest do it with reuerence therfore for thy instruction louynge admonicion therto the Reuerende father in god Nicolas Bisshoppe of Salisbury hath prescrybed the this prayer folowynge taken out of the same O Lorde God almyghtye whiche longe agoo saydest by the mouthe of Iames thyn Apostle If any of you lacke wysdom let hym aske it of God whiche geueth it plenteously to all men and casteth no man in the tethe and it shal be geuen hym Heare my peticion for this thy promes sake Let my prayer ascende luckely in to thy syght lyke incense Let thy◠eare be attent vnto my depe desyre Geue me wysdome which is eue◠assistent about thy seate And put me not out from amonge 〈…〉 for I am thy seruaunt and y e sonne of thy handmayde ▪ 〈…〉 her I meane thy godly wysedome out of thyne holy heauens and from the trone of thy maiestye that she maye be with me and laboure with me y t I may knowe what is acceptable in thy syght Oh lerne me goodnes nurtoure and knowlege for I beleue thy commaundementes Thou art good and gracyous instructe me in thyne ordynaunces Let myne hertie besechynge ascende in to thy presence Geue me vnderstondynge accordynge to thy worde Oh geue me vnderstōdynge and I shall kepe thy lawe Yee I shall kepe it with all myne herte Shewe me thy wayes o Lorde teache me thy patthes Leade me in to thy trueth and lerne me for thou art the God of my helth And on the do I depende alway Heare now my voyce O Lorde with which I haue cryed vnto the. Haue mercy vpon me and gracyouslye heare me for Iesus Christes sake oure Lorde which lyueth and reygneth with the his father the holy goost worlde without ende Amen ¶ After the ende of any Chapter yf thou wylt thou mayest saye these verses folowynge LEade me o Lorde in thy waye and let me walke in thy trueth Oh let myne herte delyte in fearynge thy name Ordre my goynges after thy worde that no wyckednes reygne in me Kepe my steppes within thy patthes lest my fete turne in to any contrary waye Vnto the most victorious Prynce and oure most gracyous soueraigne Lorde kynge Henry the kynge of Englonde and of Fraunce lorde of Irlonde c. Defendour of the Fayth and vnder God the chefe and suppreme heade of the Church of Englonde ¶ The ryght iust administracyon of the lawes that God gaue vnto Moses and vnto Iosua the testimonye of faythfulnes that God gaue of Dauid the plenteous abundaunce of wysdome that God gaue vnto Salomon the lucky and prosperous age with the multiplicacyon of sede whiche God gaue vnto Abraham and Sara his wyfe be geuē vnto you most gracyous Prynce with your dearest iust wyfe and most vertuous Pryncesse Quene Anne Amen CAiphas beynge bysshope of that yeare lyke a blynde prophete not vnderstandyng what he sayd prophecied that it was better to put Christ vnto death then that all the people shulde perysshe he meanyng that Christ was an heretike a deceauer of the people a destroyer of the lawe and that it was better therfore to put Christ vnto death thā to suffre hym for to lyue and to deceaue the people c. where in very dede Christ was the true prophete the true Messias and the onely true Sauiour of the worlde sent of his heauenly father to suffre the moste cruell most shamefull and most necessary death for our redempcyon accordyng to y e meanynge of the prophecie truely vnderstonde Euen after the same maner y e blynde bysshoppe of Rome that blynde Baalam I saye not vnderstondynge what he dyd gaue vnto your grace this tytle Defendour of the fayth onely bycause your hyghnes suffred your bysshoppes to burne Gods worde the rote of fayth and to persecute the louers and mynisters of y e same where in very dede the blynde bysshoppe though he knewe not what he dyd prophecied that by the ryghteous admynistracyon and contynuall diligence of youre grace the fayth shulde so be defended that Gods worde the mother of Fayth with the frutes therof shulde haue his fre course thorowe out all Christendome but specyally in your realme Yf your hyghnesse now of your pryncely benignite wyll pardon me to compare these two bysshoppes I meane bysshoppe Caiphas and the bysshoppe of Rome theyr prophecies together I doute not but we shal fynde them agree lyke brethren though the one be a Iewe and the other a counterfayre Christian. Fyrst Caiphas prophecied that it was better to put Christ vnto death then that the people shulde perysshe The bysshoppe of Rome also not knowynge what he prophecied gaue youre grace this tytle Defendour of the fayth The trueth of both these prophecies is of the holy goost as was Baalams prophecie though they that spake thē knewe not what they sayd The trueth of Caiphas prophecie is that it was necessary for mans saluacyon that Christ by his death shulde ouercome death and redeme vs. And the trueth of oure Baalams prophecie is y t your grace in very dede shulde defende the Fayth Yee euen the true fayth of Christ no dreames no fables no heresie no papisticall inuencions but the vncorrupte fayth of Gods most holy worde which to set forth praysed be the goodnes of God and increace youre gracyous purpose your hyghnes with youre most honorable councell applyeth all his studye and endeuoure These two blynde bysshopes now agree in y e vnderstādyng of theyr prophecies for Caiphas taketh Christ for an heretike Oure Balaā taketh the worde of Christ for heresie Caiphas iudgeth it to be a good dede to put Christ vnto death that he shulde not deceaue the people Oure Balaam calleth defendynge of the fayth the suppressyng kepyng secrete and burnyng of the worde of fayth lest the lyght thereof shulde vtter his darknes lest his owne Decretales Decrees his owne lawes and constitucions his owne statutes and inuencions shulde come to none effecte lest his intollerable exactions and vsurpacions shulde lose theyr strengthe lest it shulde be knowen what a thefe and murtherer he is in the cause of Christ and how haynous a traytoure to God and man in defraudynge all Christen kynges prynces of theyr due obedience lest we youre graces subiectes shulde haue eyes in the worde of God at the last to spye out his crafty conueyaūce and iuglynges and lest men shulde se how sore he and his false Apostles haue deceaued all Christendome specyally youre noble realme of Englonde Thus your grace seyth how brotherly the Iewysh bysshoppe and oure Balaam agree together not onely in myter and outwarde appearaunce but as the one persecuted the Lorde Iesus in his owne persone so doth the other persecute his worde and resysteth his holy ordynaunce in the auctorite of his anoynted kynges For so moche nowe as the worde of God is the onely trueth that dryueth awaye all
lyes and discloseth all iuglyng and disceate therfore is oure Balaam of Rome so lothe that the scripture shulde be knoweÌ„ in the mother tonge lest yf kynges and prynces specially aboue all other were exercysed therin they shulde reclame and chalenge agayne theyr due auctorite which he falsely hath vsurped so many yeres and so 〈◊〉 tye hym shorter and lest the people beyng taught by the worde of God shulde fall from y e false fayned obedieÌ„ce of hym and his disguysed Apostles vnto the true obedience commaunded by Gods owne mouthe as namely to obey theyr prynce to obey father and mother c. and not to steppe ouer father and mothers bely to enter in to his paynted religions as his ypocrites teache For he knoweth well ynough that yf the cleare Sonne of Gods worde come ones to the heate of the daye it shal dryue awaye all the foule myst of his deuelysh doctrines Therfore were it more to the mayntenaunce of Antichristes kyngdome that the worlde were styll in ignoraunce and blyndnes and that the scripture shulde neuer come to lyghte For the scripture both in the olde testament and in the new declareth most abouÌ„â—dauntly that the office auctorite and power geuen of God vnto kynges is in earth aboue all other powers let them call theÌ„ selues Popes Cardynalles or what so euer they will the worde of god declareth them yee and commaundeth them vnder payne of dampnacion to be obedient vnto the temporall swerde As in the olde Testament all the Prophetes Prestes and Leuites were And in the new Testament Christ his Apostles both were obedient them selues and taught obedience of all men vnto theyr prynces aÌ„d temporall rulers which here vnto vs in the worlde present the persone of God and are called Goddes in the scripture bycause of the excelleÌ„cy of theyr office And though there were no mo auctorities but the same to proue the pÌ„eminence of the temporall swerde Yet by this the scripture declareth playnly that as there is nothyng aboue God so is there no man aboue the kynge in his realme but that he onely vnder God is the chefe heade of all the coÌ„gregacyon and church of the same And in token that this is true there hath ben of olde antiquite and is yet vnto this daye a louynge ceremonye vsed in your realme of Englonde y t whaÌ„ your graces subiectes reade your letters or begynne to talke or comeÌ„ of your hyghnes they moue theyr bonettes for a signe token of reuerence vnto your grace as to their most soueraigne lorde heade vnder God which thyng no man vseth to do to eny bysshoppe wherby yf oure vnderstondyng were nat blynded we myght euydently perceaue that euen very nature teacheth vs the same that scripture coÌ„mauÌ„deth vs and that lyke as it is agaynst Gods worde that a kynge shulde not be the chefe heade of his people euen so I saye is it agaynst kynde that we shulde knowe any other heade aboue hym vnder God And that no prest nor bysshoppe is exempte nor can be lawfully from the obedience of his prynce the scripture is full both of strayte coÌ„maundemeÌ„tes practises of the holyest men ✚ Aaron was obedient vnto Moses and called hym his lorde though he was his owne brother Eleasar and Phinâ—as were vnder the obedieÌ„ce of Iosua ✚ Nathan the prophete fell downe to the grounde before kynge Dauid he had his Prynce in such reuerence He made not the kynge for to kysse his fote as the bysshoppe of Rome maketh Emperours to do Notwithstondynge he spared not to rebuke hym and that ryght sharply whan he fell from the worde of God to adultery and manslaughter For he was not afrayed to reproue hym of his sinnes nomore than Helyas the prophete stode in feare to saye vnto kynge Achab ✚ It is thou and thy fathers house that trouble Israel because ye haue forsaken y e commaundementes of the Lorde and walke after Baal And as Iohan Baptyste durst saye vnto Kynge Herode It is not lawful for the to take thy brothers wyfe But to my purpose I passe ouer innumerable mo ensaÌ„ples both of the olde Testament and of the new for feare lest I be to tedyous vnto your grace SuÌ„ma in all godly regimentes of olde tyme the kynge and teÌ„porall iudge was obeyed of euery man and was alwaye vnder God the chefe and suppreme heade of the whole congregacyon and deposed euen prestes whan he sawe an vrgent cause as Salomon dyd vnto Abiathar who coulde than stonde agaynst the godly obedience of his prynce excepte he wolde be at defyaunce with God and all his holy ordinaunces that were well acquaynted with the holy scripture which so earnestly coÌ„mendeth vnto euery one of vs the auctorite and power geuen of God vnto kynges and temporall rulers Therfore doth Moses so strately forbyde the Israelites to speake so moche as an euell worde agaynst the prynce of y e people moche lesse than to disobeye hym or to withstonde hym Doth not Ieremy the prophete and Baruc also exhorte the people in captiuite to praye for the prosperous welfare of the kynge of Babilon and to obeye hym though he was an infidele In the new Testament whaÌ„ oure sauioure Christ beyng yet fre Lorde of al kynges prynces shewed his obedience in payenge the trybute to oure ensample ✚ dyd he not a miracle there in puttynge the pece of money in the fysshes mouth that Peter myght paye the customer therwith and all to stablysshe the obedience due vnto prynces ✚ Dyd not Ioseph and Mary the mother of our sauiour Christ departe froÌ„ Nazareth vnto BethleeÌ„ so farre from home to shewe theyr obedience in payenge the taxe to the prynce And wolde not oure Sauioure be borne in the same obedience ✚ Doth not Paule pronounce hym to resyste God hym selfe that resysteth the auctorite of his prynce And to be shorte the Apostle Peter dothe not onely stablysshe the obedience vnto prynces and temporall rulers but affirmeth playnly the kynge and no bysshoppe to be the chefe heade Innumerable places mo are there in scripture which bynde vs to the obedience of oure prynce and declare vnto vs that no man is nor can be lawfully excepte from the same but that all the mynisters of Goddes worde are vnder the teÌ„porall swerde Prynces onely to owe obedience vnto God his worde And where as Anthichrist vnto youre graces tyme dyd thrust his heade into y e imperiall crowne of your hyghnes as he doth yet with other noble prynces mo that lerned he of SathaÌ„ the authour of pryde and therin doth he both agaynst the doctryne also agaynst y e ensample of Christe whiche because his kyngdome was not of this worlde medled with no temporal matters as it is euydent both by his wordes and practyse Luc. xii Math. xxvi Ioh. vi Ioh. xviii where he y t hath eyes to se maye se he y t hath eares to heare maye heare y t Christes