# verses

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to whom our fathers wold not obey, but cast it from them, and in theyr hertes turned backe agayne into Egypt,


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sayinge vnto Aaron: make vs goddes to go before vs. For as for thys Moses that brought vs out of the lande of Egypte, we wote not what is become of hym.


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And they made a calfe in those dayes, and offered sacrifyce vnto the ymage, and reioysed ouer the workes of theyr awne handes.


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Then God turned hym selfe, and gaue them vp, that they shulde worshyp the hoost of the skye, as it is written in the booke of the prophetes. O ye of the house of Israel, gaue ye to me sacrifyces and meate offerynges by the space of fourty yeares in the wyldernes?


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And ye toke vnto you the tabernacle of Moloch, and the starre of youre God Rempham, fygures which ye made to worshyp them. And I will translate you beyonde Babylon.


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Oure fathers had the tabernacle of witnes in the wyldernesse, as he had appoynted them speakyng vnto Moses: that he shulde make it, according to the fassyon that he had sene.


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Which tabernacle also oure fathers that cam after, brought in with Iosue into the possession of the Gentyls, whom God draue out before the face of oure fathers, vnto the tyme of Dauid:


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heauen is my seate, and earth is my fote stole. What house wyll ye bylde for me, sayth the Lorde? or which is the place of my rest:


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Ye stiffenecked and of vncircumcised hertes and eares: ye haue allwayes resysted the holy ghost: as youre fathers dyd, so do ye.


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Which of the prophetes haue not your fathers persecuted? And they haue slaine them which shewed before of the comming of that Iust, whom ye haue nowe betrayd, and murdred.


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When they heard these thinges, theyr hertes claue asunder, and they gnasshed on him with theyr teth.


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But he beyng ful of the holy ghost, loked vp stedfastlye wt hys eyes into heauen, and sawe the glorye of God, and Iesus standyng on the ryght hande of God,


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and cast hym out of the cytie, and stoned him. And the witnes layd downe theyr clothes at a yong mannes fete, whose name was Saul.


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And he kneled downe & cryed with a loude voyce: Lorde, laye not thys synne to theyr charge. And when he had thus spoken, he fell a slepe.


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Saul consented vnto hys death. And at that tyme there was a greate persecucyon agaynst the congregacyon which was at Ierusalem, and they were all scatered abrode thorowout the regyons of Iewry and Samaria, except the apostles.


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As for Saul he made hauocke of the congregacyon, and entred into euery house, and drew out both men and women, and thrust them into preson.


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And the people gaue hede vnto those thynges which Philip spake wt one accord, hearyng & seyng the myracles whych he dyd.


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For vncleane spretes cryinge with loude voyce, came out of many that were possessed of them. And many taken wt palsyes, & many that halted, were healed.


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But ther was a certen man called Symo, which before tyme in the same cytye vsed witchecrafte, and bewitched the people of Samary, saying that he was a man that coulde do great thynges.


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Whom they regarded, from the lest to the greatest, sayinge: this man is the power of God, which is called greate.


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But assone as they gaue credence to Philippes preachyng of the kyngdome of God, & of the name of Iesu Christ, they were baptysed both men & wemen.


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Then Simon hym selfe beleued also. And whan he was baptised, he continued wt Philip, and wondred, beholding the miracles & sygnes, which were shewed.


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When the apostles which were at Ierusalem herd saye, that Samary had receaued the word of God, they sent vnto them Peter & Iohn.


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When Simon sawe that thorow laying on of the apostles handes, the holy ghost was geuen, he offered them money,


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saying: geue me also this power, that on whomsoeuer I put the handes, he maye receaue the holy ghost.


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But Peter sayd vnto him: thy money perisshe with the, because thou hast thought that the gift of God maye be obteyned with money.


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Thou hast nether parte, nor felowshyp in thys busynes. For thy hert is not ryght in the syght of God.


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Repente therfore of thys thy wyckednes, & praye God, that the thought of thyne herte maye be forgeuen the.


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Then answered Simon & sayde: praye ye to the Lorde for me, that none of these thynges which ye haue spoken, fall on me.


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And they when they had testifyed and preached the worde of God, returned towarde Ierusalem, and preached the gospell in many cyties of the Samaritans.


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The aungell of the Lorde spake vnto Philip, saying: aryse, & go toward the south vnto the waye that goeth downe from Ierusalem vnto the cyte of Gaza, which is in the desert.


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And he arose, & went on. And behold, a man of Ethiopia (a chamberlene, & of greate auctorite with Candace quene of the Ethiopians, & had the rule of al her treasure came to Ierusalem for to worshyp.


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And Philip ran to hym, and heard him reade the prophete Esay, and sayd: Understandest thou what thou readest?


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And he said: How can I, except I had a gyde? And he desyred Philip, that he wolde come vp, and sytt with hym.


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The tenoure of the scripture which he read, was this: He was led as a shepe to be slayne: and lyke a lambe domme before his shearer, so opened he not his mouth.


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Because of hys humblenes, he was not estemed. But who shal declare hys generacion? for his lyfe is taken from the earth.


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The chamberlayn answered Philip, and sayd: I praye the of whom speaketh the prophete thys? of hym selfe, or of some other man?


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And as they went on theyr waye, they cam vnto a certen water, and the chamberlayne said: Se, here is water what doth let me to be baptysed?


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Philip sayde vnto him: If thou beleue with all thyne hert, thou mayest. And he answered, and sayde: I beleue that Iesus Christ is the sonne of God.


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And he commaunded the charet to stande styll. And they went downe both into the water: both Philip and also the chamberlayn, and he baptysed hym.


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And assone as they were come out of the water, the sprete of the Lord caught awaye Philip, and the chamberlayn sawe him nomore. And he went on hys waye reioysinge:


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but Philip was founde at Azotus. And he walked thorowout the countre, preaching in all the cyties, tyll he came to Cesarea.


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And Saul yet brethyng out threatnynges and slaughter agaynst the disciples of the Lorde, wente vnto the hye preste,


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and desyred of hym letters, to cary to Damasco, to the synagoges. that yf he founde any of thys waye, (whyther they were men or wemen) he myght brynge them bounde vnto Ierusalem.


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And when he iornyed, it fortuned that as he was nye to Damasco, sodenly their shyned round about hym a lyght from heauen,


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And he sayde: what art thou Lorde? And the Lorde sayd: I am Iesus, whom thou persecutest. It is hard for the to kycke against the pryckes.


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And he both tremblynge, & astonyed sayde: Lorde, what wylt thou haue me to do? And the Lord sayd vnto hym: aryse, and go into the cytie, and it shalbe told the, what thou must do.


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And Saul arose from the earth, & when he opened his eyes, he sawe no man. But they led him by the hande, and brought hym into Damasco.


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And ther was a certen disciple at Damasco, named Ananias, and to him sayd the Lord in a visyon: Ananias? And he sayd: behold, I am here Lorde.


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And the Lorde sayde vnto hym: aryse, and go into the strete (whych is called strayght) and seke in the house of Iudas after one called Saul of Tharsus. For beholde, he prayeth,


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and hath sene in a vision a man named Ananias comyng into him, and puttyng hys handes on hym, that he myght receaue his syght.


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Then Ananias answered: Lorde, I haue heard by many of this man how moch euyll he hath done to thy sayntes at Ierusalem:


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The Lorde vnto him: go thy waye, for he is a chosen vessel vnto me, to beare my name before the Gentyls, and kynges, and the chyldren of Israel.


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And Ananias went his waye, and entred into the house, and put hys handes on hym, and sayd: brother Saul, the Lord that apperyd vnto the in the waye as thou camest, hath sent me, that thou myghtest receaue thy syght, and be fylled with the holy ghost.


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And immediatly ther fell from hys eyes as it had bene scales and he receaued syght: and arose, and was baptised,


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and receaued meate and was comforted. Then was Saul a certen dayes with the disciples which were at Damasco.


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but all that heard him, were amased, & sayd: is not this he, that spoyled them which called on this name in Ierusalem, and came hyther for that entent, that he myght bring them bounde vnto the hye prestes?


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But Saul encreased the more in strength, & confounded the Iewes which dwelt at Damasco, affyrminge that this was very Christ.


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And when Saul was come to Ierusalem, he assaide to couple him selfe to the disciples: but they were all afrayde of hym, & beleued not that he was a disciple.


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But Barnabas toke hym, & brought hym to the apostles, & declared to them, howe he had sene the Lorde in the waye, and that he had spoken to him, & how he had done boldely at Damasco in the name of Iesu.


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speakynge boldly in the name of the Lorde Iesu. And he spake & disputed agaynst the Grekes: but they wente about to slee hym.


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Then had the congregacyons rest thorowout all Iewry, and Galile, and Samary, and were edifyed, and walked in the feare of the Lord, and multyplied by the comfort of the holy ghost.


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And it chaunsed as Peter walked through out all quarters, he cam also to the saynctes, which dwelt at Lydda.


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And there he founde a certen man name Eneas, which had kepte his beed eyght yeares, and was sycke of the palsye.


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And Peter sayde vnto hym: Eneas? The Lord Iesu Christ make the whole: aryse, and make thy beed. And he arose immediatly.


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There was at Ioppa a certen woman, a disciple named Tabitha (which by interpretacyon is called Dorcas) the same was full of good workes and almes dedes, which she dyd.


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And it chaunsed in those dayes that she was sycke, & dyed. Whom when they had wesshed, they layd her in a chamber.


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But for as moch as Lydda was nye to Ioppa, and the disciples had heard that Peter was there, they sent vnto him, desyringe him, that he wolde not be greued to come vnto them.


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Peter arose, & came with them. And when he was come, they brought him into the chamber. And all the widdowes stode round about him, wepynge, and shewyng the coates and garmentes, which Dorcas made, whyle she was with them.


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And Peter put them all forth, and kneled downe, and prayde. and turned him to the body, and sayd: Tabitha, aryse. And she opened her eyes, and when she sawe Peter, she sat vp.


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And he gaue her the hand. and lyft her vp. And whan he had called the saynctes and widdowes, he shewed her alyue.


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a deuote man, & one that feared God with all hys housholde, which gaue moch almes to the people, and prayde God all waye.


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The same sawe by a vision euidently (about the ninth houre of the daye) an angel of God commynge into him, and sayinge vnto him: Cornelius?


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When he loked on hym, he was afrayde, and sayd: what is it Lorde? He sayde vnto him: Thy prayers & thy almeses are come vp into remembraunce before God.


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He lodgeth wt one Simon a tanner, whose house is by the see syde. He shall tell the, what thou oughtest to do.


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And when the angell which spake vnto hym, was departed, he called two of hys housholde seruauntes, and a deuoute soudier of them that wayted on him,


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On the morowe as they went on their iorney, and drewe ny vnto the cytie, Peter went vp vpon the toppe of the house to praye, about the syxt houre.


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And when he wexed an hongred, he wolde haue eaten. But whyle they made ready, he fell into a traunce,


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and sawe, heauen opened, and a certen vessell come downe vnto hym, as it had bene a great shete, knyt at the foure corners, and was let downe to the earth,


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And the voyce spake vnto him agayne the second tyme: what God hath clensed, that call not thou commen.


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Whyle Peter also mused in him self what thys visyon (which he had sene) meant: beholde, the men which were sent from Cornelius had made inquirance for Simons house, and stode before the dore:


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Peter went downe to the men which were sent vnto hym from Cornelius and sayd: Behold, I am he whom ye seke, what is the cause wherfore ye are come?


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They sayd: Cornelius the captayne a iust man, and one that feareth God, & of good reporte amonge all the people of the Iewes, was warned by an holy angell to sende for the into his house, & to heare wordes of the.


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Then called he them in, and lodged them. And on the morowe, Peter went awaye with them, and certayn brethren from Ioppa accompanyed hym.


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And the thyrde daye entred they into Cesarea. And Cornelius wayted for them, and had called togeather hys kynsmen, and speciall frendes.


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And as it chaunsed Peter to come in, Cornelius mete hym, and fell downe at hys fete, & worshypped hym.


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And he sayde vnto them: Ye knowe how that it is a vnlawful thinge for a man that is a Iewe, to company or come vnto an alient: but God hath shewed me, that I shulde not call any man commen or vncleane:


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therfore came I vnto you without delaye, assone as I was sent for. I aske therfore, for what intent haue ye sent for me.


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And Cornelius sayd: This daye now .iiij. dayes about this houre, I sat fasting, and at the nynthe houre I prayde in my house: and behold, a man stode before me in bryght clothynge,


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and sayde: Cornelius, thy prayer is heard, and thyne almes dedes are had in remembraunce in the syght of God.


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Sende men therfore to go to Ioppa, and call for Symon, whose syrname is Peter. He is lodged in the house of one Symon a tanner by the see syde: which assone as he is come, shall speake vnto the.


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Then sent I for the immediatly, & thou hast well downe, that thou art come. Nowe therfore are we all here present before God, to heare all thinges that are commaunded vnto the of God.


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Then Peter opened his mouth, and sayde: Of a treuth I perceaue that there is no respect of persones with God,


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Ye knowe the preachynge that God sent vnto the children of Israel, preachyng peace by Iesu Christ, which is Lord ouer all thynges.


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Which preachynge was publisshed thorowout all Iewry (and began in Galile, after the baptyme which Iohn preached)


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how God anoynted Iesus of Nazareth wt the holy ghost, and with power. Which Iesus went about doynge good, and healynge all that were oppressed of the deuyll, for God was with him.


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And we are witnes of all thinges which he dyd in the lande of the Iewes and at Ierusalem: whom they slewe, and hanged on tre.


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not to all the people, but vnto vs witnesses (chosen before of God for the same intent) which dyd eate & dryncke wt him, after he arose from deeth.


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And he commaunded vs to preach vnto the people, and to testify that it is he, which was ordened of God to be the iudge of quycke and deed.


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To hym geue all the prophetes witnes, that thorowe hys name whosoeuer beleueth in him, shall receaue remissyon of synnes.


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And they of the circumcisyon which beleued, were astonnied, as many as came with Peter, because that on the Gentils also was shed out the gyft of the holy ghost.


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can eny man forbyd water, that these shuld not be baptysed, which haue receaued the holy ghost as well as we?


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And he commaunded them to be baptysed in the name of the Lord. Then prayd they him, to tary a few dayes.


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And the Apostles and brethren that were in Iewry, heard that the heathen had also receaued the word of God.


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I was in the cytie of Ioppa, praying: and in a traunce, I sawe a visyon, a certen vessel descende, as it had bene a great shete, let downe from heauen by the foure corners, & it came to me.


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Into the which when I had fastened myne eyes, I considred, & sawe fourfoted beastes of the earth, and vermen and wormes, and foules of the ayer.


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But the voyce answered me agayne from heauen: count not thou those thinges comen, which God hath clensed


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And beholde, immediatly ther were thre men all ready come vnto the house where I was, sent from Cesarea vnto me.


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And the spyrite sayd vnto me, that I shuld go with them, without doutynge. Moreouer, these syxe brethren accompanyed me, and we entred into the mans house.


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And he shewed vs, howe he had sene an aungel in his house, which stode and sayd to him: send men to Ioppa, and call for Simon, whose syrname is Peter:


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Then came it to my remembraunce, howe that the Lorde sayd: Iohn baptised wt water, but ye shalbe baptised with the holy ghost.


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For asmoch then as God gaue them lyke gyftes, as he dyd vnto vs, when we beleued on the Lord Iesus Chryst: what was I, that I shulde haue withstande God?


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When they heard this, they helde theyr peace, and glorifyed God, sayinge: then hath God also to the Gentyls graunted repentaunce vnto lyfe.


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They also which were scattred abrode thorow the affliccyon that arose about Steuen, walked thorowout vnto Phenices and Cypers, and Antioche, preachinge the worde to no man, but vnto the Iewes onely


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some of them were men of Cypers & Siren: which when they were come to Antioche, spake vnto the Grekes, and preached the Lorde Iesus.


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Tydinges of these thinges came vnto the eares of the congregacyon, which was in Ierusalem. And they sent forth Barnabas, that he shulde go vnto Antioche.


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Which when he came, & had sene the grace of God, was glad, & exhorted them all, that with purpose of hert, they wold contynually cleaue vnto the Lord.


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For he was a good man, and full of the holy ghost & of faith: and moch people was added vnto the Lorde.


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And when he had founde him, he brought him vnto Antioche. And it chaunsed that a whole yeare they had their conuersacion with the congregacion there, and taught moch people: in so moch, that the discyples of Antioche were the fyrst that were called Christen.


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And there stode vp one of them named Agabus, and sygnifyed by the sprete, that there shuld be greate derth thorow out all the world, which came to passe in the Emperoure Claudius dayes.


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Then the disciples euery man accordynge to his abylyte, purposed to sende socour vnto the brethren which dwelt in Iewry.


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And because he sawe that it pleased the Iewes, he proceded farther, and toke Peter also. Then were the dayes of swet bread.


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And when he had caught hym, he put him in preson also, & delyuered him to .iiij. quaternions of soudiers to be kepte, entendynge after Ester to bringe him forth to the people.


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And Peter was kepte in preson. But prayer was made without ceasynge of the congregacyon, vnto God for hym.


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And when Herode wolde haue brought him oute vnto the people, the same nyght slepte Peter betwene two soudiers, bounde with two chaynes, and the kepers before the dore kepte the preson.


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And behold, the angel of the Lord was ther present, and a lyght shyned in the habytacyon. And he smote Peter on the syde, and steryd him vp, sayinge: aryse vp quickly. And his cheynes fel of from his handes.


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And the angel sayd vnto hym: gyrde thy selfe, and bynde on thy sandales. And so he dyd. And he sayth vnto him: cast thy garment about the, & folowe me.


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And he came out & folowed him, and wyst not that it was trueth which was done by the angell, but thought he had sene a visyon.


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When they were past the fyrst and the seconde watch, they came vnto the yron gate, that leadeth vnto the cytie, whych opened to them by the awne accorde. And they went oute, and passed thorow one strete, and forth with, the angell departed from him.


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And whan Peter was come to him selfe, he sayd: nowe I knowe of a surety, that the Lorde hath sent his angell, and hath delyuered me out of the hande of Herode, and from all the wayting for, of the people of the Iewes.


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And as he consydred the thynge, he came to the house of Mary the mother of one Iohn, whose syrname was Marke, where many were gathered togeather in prayer.


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And when she knew Peters voyce, she opened not the entry for gladnes, but ran in, & told how Peter stode before the entry.


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And they sayde vnto her: thou art mad: But she affirmed that it was euen so. Then sayd they: it is hys angel.


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And whan he had beckned vnto them with the hande, that they myght holde theyr peace, he tolde them by what meanes the Lorde had brought him out of the preson. And he sayde: go shewe these thinges vnto Iames and to the brethren. And he departed, and went into another place.


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When Herode had sought for him, and founde hym not, he examined the kepers, and commaunded them to be caryed awaye. And he descended from Iewry to Cesarea, & ther aboode.


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Herode was displeased wt them of Tyre and Sidon. But they came all with one accorde, & made intercession vnto Blastus the kynges chamberlayne, and desyred peace, because their countre was norysshed by the kynges prouysyon.


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And vpon a daye appoynted, Herode arayed him in royall apparell, and sett hym in hys seate, and made an oracion vnto them.


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And immediatly the angell of the Lorde smote hym, because he gaue not God the honour, and he was eaten of wormes and gaue vp the ghost.


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And Barnabas and Paul returned to Ierusalem, when they had fulfylled their offyce, and toke wt them Iohn whose syrname was Marke.


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There were in the congregacyon that is at Antioche, certayn prophtes, and teachers: as Barnabas and Simon that was called Niger, and Lucius of Cerene and Manahen, Herode the Tetrarkes norsfelow, and Saul.


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As they ministred to the Lorde and fasted, the holy ghost saide: separate me Barnabas and Saul, for the worcke wherunto I haue called them.


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And they after they were sent forth of the holy ghost, departed vnto Seleutia, & from thence they sayled to Ciprus.


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And when they were at Salamine, they shewed the word of God in the sinagoges of the Iewes. And they had Iohn to theyr minyster.


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When they had gone thorow the yle vnto Paphos, they founde a certayne sorcerer, (a false prophet, a Iewe) whose name was Bariesu,


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which was with the ruler of the countre one Sergius Paulus a prudent man. The same ruler called vnto hym Barnabas and Saul, and desyred to heare the worde of God.


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But Elymas the sorcerar (for so is hys name by interpretacion) with stode them, and sought to turne awaye the ruler from the faith.


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and sayde. O full of all suttelty and disseytfulnesse, thou chylde of the deuyll, thou enemy of all righteousnes: wilt thou not cease to peruerte the strayght wayes of the Lorde?


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And now beholde, the hande of the Lorde is vpon the, and thou shalt be blynde, and not se the sunne for a ceason. And immediatly, there fell on hym a myste and a darcknes, and he went about, sekynge them that shuld leade hym by the hande.


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When Paul departed from Paphos, they that were with him, came to Perga in Pamphilia: and Iohn departed from them, and returned to Ierusalem.


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But they wandred thorow the countres, and came from Perga to Antioche in Pisidia, and wente into the synagoge on the saboth daye, and sate downe.


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And after the lecture of the lawe and the prophetes, the rulers of the synagoge sente vnto them, sayinge: Ye men and brethren, yf ye haue eny sermon to exhorte the people, saye on.


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Then Paul stode vp, and beckened with the hande for sylence, and sayde: Men of Israell, and ye that feare God, geue audience.


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The God of this people chose oure fathers, and exalted the people, when they dwelt as straungers in the land of Egipt, and with a hye arme brought he them oute of it,


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And afterwarde, he gaue vnto them iudges about the space of foure hundred and fyftye yeares, vnto the tyme of Samuell the prophete.


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And afterwarde, they desyred a kynge, and God haue vnto them Saul the sonne of Cis, a man of the trybe of Beniamin, by the space of fourty yeares.


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And whan he was put downe, he sett vp Dauid to be theyr kynge, of whom he repported saying: I haue founde Dauid the sonne of Iesse, a man after myne awne hert, which shall fulfyll all my wyll.


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Of this mannes seed hath God (accordynge as he had promysed) brought forth to Israell, a sauioure, one Iesus,


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And when Iohn had fulfilled his course, he sayd: whom ye thynke that I am, the same am I not. But behold, ther cometh one after me, whose shoes of his fete I am not worthy to loose.


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Ye men and brethren, chyldren of the generacyon of Abraham, and whosoeuer among you feareth God, to you is thys worde of saluacyon sent.


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For the inabiters of Ierusalem and theyr rulers, because they knew him not, nor yet the voyces of the prophetes which are redde euery Saboth daye, they haue fulfylled them, in condempnynge him.


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And whan they had fulfylled all that were wryten of him, they toke him downe from the tree, and put hym in a sepulchre.


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and he was sene many dayes of them whych came vp with hym from Galile to Ierusalem: Which are hys wytnesses vnto the people.


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God hath fulfilled vnto their children (euen vnto vs) in that he raysed vp Iesus agayne. euen as it is writen in the fyrst psalme: Thou art my sonne, this daye haue I begoten the.


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As concernynge that he raysed him vp from death, now nomore to returne to corrupcion he sayd on thys wyse: The holy promyses made to Dauid, wyl I geue faythfully to you.


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For Dauid (after he had in hys tyme fulfylled the wyll of God) fell on slepe, and was layde vnto hys fathers, and sawe corrupcyon.


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Be it knowne vnto you therfore (ye men and brethren) that thorowe thys man is preached vnto you the forgeuenes of sinnes,


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and that by hym, all that beleue, are iustyfyed from all thynges, from which ye coulde not be iustifyed by the lawe of Moses.


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Behold, ye despysers, and wonder, and peryssh ye: for I do a worke in youre dayes, which ye shall not beleue, though a man declare it you.


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When the Iewes were gone out of the congregacyon, the Gentyls besought that they wolde preache the word to them the next Saboth.


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When the congregacyon was broken vp, many of the Iewes and verteous proselytes folowed Paul and Barnabas, which spake to them: & exhorted them to continue in the grace of God.


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But when the Iewes sawe the people, they were full of indignacion & spake agaynst those thynges, which were spoken of Paul, spekynge agaynst it, & raylinge on it:


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Then Paul and Barnabas wexed bolde, & sayde: it was mete that the worde of God shulde fyrst haue bene preached to you. But seynge ye put it from you, and thynke youre selues vnworthy of euerlastynge lyfe: lo, we turne to the Gentyls:


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For so hath the Lorde commaunded vs. I haue made the a lyght of the Gentyls, that thou be the saluacyon vnto the ende of the worlde.


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Whan the gentyls hearde thys, they were glad and glorifyed the worde of the Lorde, & beleued: euen as many as were ordeyned vnto eternal lyfe.


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But the Iewes moued the deuoute and honest wemen, and the chefe men of the cytie, & reysed persecucyon agaynst Paul and Barnabas, and expelled them out of theyr coastes


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And it fortuned in Iconium, that they went both together into the synagoge of the Iewes, and so spake, that a greate multytude both of the Iewes and also of the Grekes beleued.


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Longe tyme abode they there, and quyt them selues boldly with the helpe of the Lord, which gaue testimony vnto the worde of his grace, & graunted sygnes and wondres to be done by their handes.


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But the multitude of the cytie was deuyded: and parte helde with the Iewes, & parte with the Apostles.


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When ther was an assaute made both of the Gentyles & also of the Iewes with their rulers, to do them violence, and to stone them


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they were ware of it, and fled vnto Lystra and Derba, cyties of Lycaonia, and vnto the regyon that lyeth ronnde aboute,


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And ther sate a certayne man at Lystra weake in hys fete, beynge creple from his mothers wombe, and neuer had walked.


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And when the people sawe what Paul had done, they lyfte vp their voyces, sayinge in the speache of Lycaonia: Goddes are come downe to vs in the lyknes of men.


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Then Iupiters preste, which dwelt before their cytie, brought oxen and garlandes vnto the porche, and wolde haue done sacryfice with the people.


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Which when the Apostles, Barnabas and Paul herde of, they rent their clothes, and ran in amonge the people, cryinge


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and sayinge: syrs why do ye this? We are mortall men like vnto you, and preache vnto you, that ye shulde turne from these vanyties vnto the lyuinge God, which made heauen and erth and the see and all thynges that are ther in:


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Neuerthelesse, he left not hym selfe withoute wytnes, in that he shewed hys beuefytes from heauen, in geuynge vs rayne and frutefull ceasons, fyllyng oure hertes with fode and gladnes.


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And with these sayinges, sease refrayned they the people, that they had not done sacryfyce vnto them.


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Thyther came certayne Iewes from Antioche and Iconium: which (whan they had obtayned the peoples consent and had stoned Paul) drew him out of the cytie, suppoge he had bene deed.


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Howbeit as the disciples stode rounde about him, he arose vp, and came into the cytie. And the nexte daye he departed with Barnabas to Derba.


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And whan they had preached to that cytie, & had taught many, they returned agayne to Lystra, and to Iconium and Antioche,


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and strengthed the discyples soules agayne, and exhorted them to contynue in the fayth affirmynge that we must thorowe moche tribulacyon enntre into the kyngdome of God.


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And whan they had ordened them elders by eleccyon in euery congregacyon, and had prayde and fasted, they commended them to the Lorde on whom they beleued.


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and thence departed by shyppe to Antioche from whence they were committed vnto the grace of God to the worcke which they fulfylled.


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When they were come, and had gathered the congregacion together, they rehersed all that God had doue by them and how he had opened the dore of fayth vnto the Gentyls.


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And certayne men which came downe taught the brethren excepte ye be circumcysed after the maner of Moses, ye cannot be saued.


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So when ther was rysen dissencion & disputyng not a lyttel vnto Paul and Barnabas agaynst them, they determined that Paule and Barnabas, and certayne other of them, shulde go vp to Ierusalem vnto the Apostles and elders about thys questyon.


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And after they were brought on their waye by the congregacion, they passed ouer Phenices and Samaria, declaryng the conuersion of the Gentyls, and they brought greate ioye vnto all the brethren.


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And when they were come to Ierusalem, they were receaued of the congregacion & of the Apostles and elders. And they declared all thynges that God had done by them.


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Then rose vp certayne of the secte of the Pharyses, which dyd beleue, saying, that it was nedfull to circumcyse them, and to commaunde them to kepe the lawe of Moses.


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And when ther was moche disputyng, Peter rose vp, & sayde vnto them: Ye men & brethren, ye knowe how the a good whyle agoo, God dyd chose amonge vs, that the Gentyls by my mouth shuld heare the worde of the Gospell, and beleue.


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And God which knoweth the hertes, bare them wytnes, and gaue vnto them the holy goost, euen as he dyd vnto vs,


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Now therfore, why tempte ye God, to put on the disciples neckes the yoke which nether our fathers nor we were able to beare,


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Then all the multitude was peased & gaue audience to Barnabas & Paul, which tolde what sygnes & wondres God had shewed amonge the Gentyls by them.


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Simeon tolde, how God at the beginning dyd visit the gentyls, to receaue of them a people in his name.


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After this I wyll returne, and wyll buylde agayne the tabernacle of Dauid, which is fallen downe and that which is fallen in decaye of it, wyll I buylde agayne, and I wyll set it vp,


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that the resydue of men myght seke after the Lord & also the Gentyls vpon whom my name is named sayth the Lorde, which doth all these thynges:


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Wherfore my sentence is, that we trouble not them: which from amonge the Gentyls, are turned to God:


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but that we wryte vnto them, that they absteyne them selues from filthynes of ymages, and from fornicacyon, and from straunglyd, and from bloude.


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For Moses of olde tyme hath in euery cytie them that preache hym, in the synagoges, when he is redd euery Saboth daye.


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Then pleased it the Apostles and elders with the whole congregacion, to sende chosen men of theyr awne company to Antioche wt Paul and Barnabas, They sent Iudas (whose syrname was Barsabas) and Sylas, which were chefe men amonge the brethren,


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and gaue them leters in theyr handes after thys maner. The Apostles, and elders and brethren send gretynges vnto the brethren which are of the Gentyls in Antioche, Syria and Cylicia.


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For as moche as we haue hearde, that certayne which departed from vs, haue troubled you with wordes, and combred youre myndes saying: Ye must be circumcysed, and kepe the lawe, to whom we gaue no soch commaundement.


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It semed therfore to vs a good thynge, when we were come together with one accorde, to sende chosen men vnto you, with oure beloued Barnabas and Paul,


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For it semed good to the holy ghost and to vs, to charge you with no more then these necessary thynges:


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that is to saye, that ye abstayne from thynges offered to ymages, and from bloud, and from straungled and from fornicacyon. From which yf ye kepe youre selues, ye shall do well. So fare ye well.


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When they therfore were departed, they cam to Antioche and gathered the multytude together, & deliuered the pistle.


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And after they had taryed there a space, they were let go in peace of the brethren vnto the Apostles.


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Paul and Barnabas continued in Antioche, teachynge & preachynge the worde of the Lorde with other many.


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But after a certayne space, Paul sayd vnto Barnabas: Let vs go agayne, and visite oure brethren in euery cytie where we haue shewed the word of the Lord, & se how they do.


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But Paul wold not take him vnto their company which departed from them at Pamphilia, & went not with them to the worcke.


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And the contencion was so sharpe betwene them: that they departed asunder one from the other & so Barnabas toke Marcke, and sayled vnto Cypers.


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Then cam he to Derba and to Lystra, And beholde, a certayne dyscyple was there named Timotheus a womans sonne, which was a Iewesse and beleued: but hys father was a Greke.


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Hym wold Paul that he shulde go forth with him, & toke and circumcised hym, because of the Iewes which were in those quarters: for they knewe all, that hys father was a Greke.


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As they went thorowe the cyties, they deliuered them the decrees for to kepe, that were ordeyned of the Apostles and elders, which were at Ierusalem.


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When they had gone thorow out Phrigia. and the region of Galacia, and were forbydden of the holy ghost to preach the word in Asia,


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And a visyon appered to Paul in the nyght. There stode a man of Macedonia and prayed him, saying: come into Macedonia, and helpe vs.


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After he had sene the vision, immediatly we prepared to go into Macedonia, beinge certifyed that the Lorde had called vs, for to preach the gospell vnto them.


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Whan we losed forth then from Troada, we came wt a strayte course to Samothracia, and the nexte daye to Neapolin,


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& from thence to Philippos, which is the chefe cytie in the partes of Macedonia, & a fre cytie. We were in that cytie abydinge certayne dayes.


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And on the Saboth dayes we went out of the citie besydes a ryuer, where men were wont to praye. And we sate downe, & spake vnto the wemen which resorted thyther.


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And a certayne woman (named Lydia) a seller of purple, of the cytie of Thyatira, which worshypped God, gaue vs audience. Whose hert the Lorde opened, that she attended vnto the thynges, which Paul spake.


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When she was baptised, and her housholde, she besought vs, sayinge: If ye thyncke that I beleue on the Lorde, come into my house, and abyde there. And she constrayned vs.


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And it fortuned as we went to prayer, a certayn damsell possessed with a sprete that prophesyed, met vs, which brought her master: & mastres moche vauntage wt Prophesyinge.


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The same folowed Paul and vs, and cryed, sayinge: these men are the seruauntes of the most hye God, which shew vnto vs the waye of saluacyon.


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And thys dyd she many dayes. But Paul not content, turned aboute, and sayde to the sprete. I commaunde the in the name of Iesu Christ, that thou come out of her. And he came out the same houre


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And when her master and mastres sawe that the hope of their gaynes was gone, they caught Paul and Sylas, and drue them into the market place vnto the rulars,


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& preach ordinaunces, which are not laufull for vs to receaue, nether to obserue, seynge we are Romanys.


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And the people ranne agaynst them, and the officers rent their clothes, & commaunded them to be beaten with roddes.


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And when they had beaten them sore, they cast them into preson, commaundynge the iayler of the preson to kepe them diligently.


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Which when he had receaued such commaundement, thrust them into the ynner preson, & made theyr fete fast in the stockes.


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And sodenly ther was a greate erthquake, so that the foundacion of the preson was shaken, and immediatly all the dores opened and euery mannes bandes were loosed.


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When the keper of the preson waked out of his slepe and sawe the preson dores open, he drue out his swearde and wolde haue kylled him selfe supposyng that the presoners had bene fledd.


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Then he called for a lyght and sprange in and ran tremblynge vnto Paul, and fell downe at the fete of Paul & Sylas,


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And he toke them the same houre of the nyght, & wasshed their woundes, and was baptised and all they of hys housholde strayght waye.


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And when he had brought them into hys house, he set meate before them, and ioyed that he with all his housholde, beleued on God.


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The keper of the preson tolde this sayinge to Paul: the officers haue sent word to lose you. Now therfore, get you hence and go in peace.


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Then sayde Paul vnto them: they haue beaten vs openly vncondemned, for all that we are Romayns, and haue cast vs into preson: & now wolde they sende vs awaye preuely? Naye Uerely, but let them come them selues, & fet vs out.


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When the ministers tolde these wordes vnto the officers, they feared when they hearde, that they were Romaynes


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And they went out of the preson, and entred into the house of Lidia, and when they had sene the brethren, they conforted them, and departed


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As they made their iourney thorowe Amphipolis: and Appolonia, they cam to Thessalonica, where was a Synagoge of the Iewes.


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And Paul (as hys maner was) went in vnto them, and thre Saboth dayes declared out of the scrypture vnto them, openynge


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& allegyng, that Christ must nedes haue suffred, and ryse agayne from deeth, and that thys Iesus was Christ, whom (sayde he) I preach to you.


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And some of them beleued, and cam and companyed with Paul & Sylas, and of the deuote. Grekes a greate multitude, and of the chefe wemen, not a feawe.


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But the Iewes which beleued not, had indignacion and toke vnto them euyll men, which were vagabundes, and gathered a company, and set all the cytie on a roare, & made assaute vnto the house of Iason, & sought to brynge them out to the people.


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And when they founde them not they drue Iason, & certayne brethren vnto the heades of the cytie, cryinge: these that trouble the worlde, are come hyther also,


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whom Iason hath receaued preuely. And these all do contrary to the decrees of Cesar, affirmynge another kynge, one Iesus.


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And the brethren immediatly sent awaye Paul and Sylas by nyghte vnto Berrea. Which when they were come thyther, they entred into the Synagoge of the Iewes.


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These were the noblest of byrth amonge them of Thessalonia, which receaued the word with all dilygence of mynde, and searched the scryptures dayly, whether those thynges were euen so.


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When the Iewes of Thessalonia had knowledge, that the word of God was preached of Paul at Berrea: they came, and moued the people there.


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And then immediatly the brethren sent awaye Paul, to go as it were to the see: but Sylas and Timotheus abode there styll


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And they that gyded Paul, brought him vnto Athens, & receaued a commaundement vnto Sylas & Timotheus, for to come to hym wt spede, & came their waye.


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Whil Paul wayted for them at Athens, his sprete was moued in him, whan he sawe the cytie geuen to worshippynge of ymages.


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Then disputed he in the synagoge with the Iewes, and with the deuoute personnes: and in the market dayly with them that came vnto him by chaunce.


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Certayne Philosophers of the Epicures and of the Stoyckes, disputed with hym. And some ther were which sayde: what will thys babler saye? Other sayde: he semeth to be a tydynges brynger of newe deuyls, because he preacheth vnto them Iesus & the resurreccion.


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And they toke him, & brought him into Marce strete, saying: maye we not knowe what thys newe doctryne wherof thou speakest, is?


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For thou bryngest straunge tydynges to oure eares. We wold knowe therfore, what these thinges meane.


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For all the Athenians and straugers which were there, gaue them selues to nothing els, but ether to tell, or to heare some newe thynge.


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Paul stode in the myddes of Marce strete, & sayde: ye men of Athens, I perceaue that in all thinges ye are to supersticyous.


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For as I passed by, and behelde the maner how ye worshyp youre goddes, I founde an aulter wherin was writen: vnto the vnknowen God. Whom ye then ignorantly worshyppe, hym shew I vnto you.


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God that made the worlde and all that are in it (seing that he is Lorde of heauen and earth) dwelleth not in tempels made with handes,


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nether is worshipped with mennes handes, as though he neded of eny thynge, seinge he hym selfe geueth lyfe and breth to all men euery where,


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& hath made of one bloude all nacions of men, for to dwell on all the face of the earth, and hath assigned before, how longe tyme, & also the endes of their inhabitacyon,


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that they shuld seke God, yf they myght fele and fynde him, though he be not farre from euery one of vs.


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For in hym we lyue, moue, and haue oure beinge, as certayne of youre awne Poetes sayde: For we are also his generacion,


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For as moch then as we are the generacyon of God, we ought not to thinke that the Godhead is lyke vnto golde, syluer or stone, grauen by crafte and ymaginacyon of man.


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because he hath appoynted a daye, in the which he will iudge the world wt ryghte wesnes, by that man by whom he hath appoynted, & hath offered fayth to all men, after that he had raysed him from deeth.


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When they hearde of the resurreccion from deeth, some mocked, and other sayd: we wyll heare the agayne of thys matter.


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Howbeit certayne men claue vnto hym and beleued: amonge the which was Dyonysyus a senatour, and a woman named Damaris, and other with them.


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and founde a certayne Iewe named Aquila, borne in Ponthus, lately come from Italie with his wyfe Priscilla (because that the Emperour Claudius had commaunded all Iewes to departe from Rome) and he drew vnto them,


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When Silas, and Timotheus were come from Macedonia, Paul was constrayned by the sprete, to testyfye to the Iewes that Iesus was very Chryst.


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And when they sayde contrary & blasphemed he shoke hys rayment and sayde vnto them: youre bloude be vpon youre awne heedes: from hence forth wyll I go blamelesse vnto the gentyls.


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And he departed thence, and entred into a certayne mannes house, named Iustus, a worshypper of God, whose house ioyned hard to the synagoge.


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Howbeit, one Crispus the chefe ruler of the synagoge beleued on the Lorde with all his housholde, and many of the Corinthians whan they gaue audience, beleued, and were baptised.


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Then spake the Lorde to Paul in the nyght by a visyon: be not afrayde, but speake, and holde not thy peace:


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for I am with the, & noman shall inuade the that shall hurte the. For I haue moch people in this cytie.


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When Gallio was ruler of the countre of Acaia, the Iewes made insurreccyon with one accorde agaynst Paul, and brought hym to the iudgement seate,


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And whan Paul nowe was about to open his mouth, Gallio sayd vnto the Iewes: yf it were a matter of wronge, or an euyll dede (O ye Iewes) reason wolde that I shulde heare you:


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but yf it be a question of wordes or of names, or of youre lawe, loke ye to it youre selues, For I will be no iudge of soche matters,


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Then all the Grekes toke Softenes the chefe ruler of the Synagoge, and smote hym before the iudges seate, And Gallio cared for none of those thynges.


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Paul after thys, taryed there yet a good whyle, and then toke his leaue of the brethren and sayled thence into Ciria, Priscilla and Aquila accompanyinge hym. And he shore his heed in Cenchrea, for he had a vowe:


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And he cam to Ephesus and lefte them there: but he hym selfe entred into the Synagoge, and reasoned with the Iewes.


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but bad them fare well sayinge. I must nedes (at thys feast that cometh) be in Ierusalem: but I wyll returne agayne vnto you yf God will. And he departed from Ephesus:


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and whan he was come vnto Cesarea: and ascended vp and saluted the congregacyon, he departed vnto Antioche:


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and when he had taryed there a whyle, he departed: and went ouer all the countre of Galacia and Phrygia by order, strengthynge all the discyples.


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And a certayne Iew named Apollos, borne at Alexandria, came to Ephesus, an eloquent man, and myghty in the scryptures


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The same was informed in the waye of the Lorde, and spake feruently in the sprete, and taught diligently the thinges of the Lord, & knewe but the baptyme of Iohn onely.


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And the same began to speake boldely in the Synagoge. Whom when Priscilla & Aquila had hearde they toke him vnto them, & expounded vnto hym the waye of God more perfectly.


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And when he was disposed to go into Acaia, the brethren wrote, exhortyng the discyples to receaue him. Which whan he was come helped them moche which had beleued thorow grace.


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For he ouercame the Iewes myghtely, and that openly, shewynge by the scryptures, that Iesus was Chryst.


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It fortuned that whyll Apollo was at Corinthum, Paul passed thorowe the vpper coastes, and came to Ephesus, and founde certayne dysciples,


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and sayde vnto them haue ye receaued the holy ghost, sence ye beleued? And they sayde vnto hym: no, we haue not hearde whether ther be eny holy ghost or no.


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Then sayde Paul: Iohn verely baptysed with the baptim of repentaunce, sayinge vnto the people that they shulde beleue on hym, which shuld come after him: that is on Christ Iesus.


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And whan Paul layde hys handes vpon them. the holy ghost came on them, and they spake with tonges, and prophesyed,


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And he went into the synagoge, and behaued hym selfe boldely for the space of thre monethes, disputinge and geuinge them exhortacions of the kyngdome of God.


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When dyuers wexed hard herted and beleued not, but spake euyll of the waye (and that before the multitude) he departed from them, and seperated the disciples. And he disputed dayly in the scole of one called Tyranus.


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And this contynued by the space of two yeares: so that all they which dwelt in Asia, heard the worde of the Lorde Iesu, both Iewes and Grekes.


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so that from his body, were brought vnto the sicke, napkins & partelettes, & the diseases departed from them, and the euyll spretes went out of them.


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Then certayne of the vagabunde Iewes exorcistes, toke vpon them to call ouer them (which had euyll spretes) the name of the Lorde Iesus, sayinge: We adiure you by Iesu, whom Paul preacheth.


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And the man in whom the euyll sprete was, ranne on them, and ouercame them, and preuayled agaynst them so that they fledd out of that house naked and wounded.


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And this was knowen to all the Iewes and Grekes also, which dwelt at Ephesus, & feare came on them all, & the name of the Lorde Iesus was magnyfyed.


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Many of them which vsed curious craftes, brought their bokes, and burned them before all men, and they counted the pryce of them, and founde it fyfty thousand syluerlynges.


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After these thynges were ended, Paul purposed in the sprete (whan he had passed ouer Macedonia and Achaia) to go to Ierusalem, saying: After I haue bene there, I must also se Rome.


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So sent he into Macedonia two of them that ministred vnto hym, euen Timotheus & Erastus: but he hym selfe remayned in Asia for a season.


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For a certayne man named Demetrius, a syluersmyth (which made syluer shrynes for Diana) was not a lytell beneficiall vnto the craftesmen.


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Whom he called together with the workemen of lyke occupacion, and sayd: Syrs, ye knowe that by this crafte we haue aduauntage.


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Moreouer, ye se & heare that not alone at Ephesus, but allmost thorowe out all Asia, thys Paul hath persuaded & turned awaye moche people sayinge, that they be not goddes which are made with handes.


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So that not only this oure crafte cometh into parell to be set at nought: but also that the temple of the greate Goddesse Diana shulde be despysed, & her magnificence shulde be destroyed, whom all Asia and the world worshyppeth.


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When they hearde these sayinges, they were full of wrathe, & cryed out, sayinge. Greate is Diana of the Ephesians.


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And al the cytie was on a rore, and they russhed into the comen hall with one assent, & caught Gaius and Aristarcus, men of Macedonia, Pauls companions.


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But certayne of the chefe of Asia (which were his frendes) sent vnto him, desyrynge him, that he wolde not preace into the comen hall.


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Some therfore cryed one thyng and some another, & the congregacion was all out of quiete, & the moare parte knewe not wherfore they were come together.


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Some of the company drue forth Alexander, the Iewes thrustynge hym forwardes. Alexander: beckened with the hande, and wolde haue geuen the people an answer.


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When they knewe that he was a Iewe, ther arose a shoute almost for the space of two houres, of all men, cryinge: greate is Diana of the Ephesyans.


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When the towne clarcke had ceased the people, he sayde: ye men of Ephesus, what man is it that knoweth not how that the cytie of the Ephesyans is a worshypper of the great goddesse Diana, of the ymage which cam from heauen.


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for ye haue brought hyther these men: which are nether robbers of churches, not yet despisers of youre goddesse


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Wherfore, yf Demetrius and the craftes men which are with hym, haue a matter agaynst eny man, the lawe is open, and ther are rulers, let them accuse one another.


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For we are in ieopardy to be accused of thys dayes vproure, for as moche as ther is no cause, wherby we maye geue a rekenynge of thys concourse of people.


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After that the rage was ceased, Paul called the dyscyples vnto hym, and toke hys leaue of them, and departed for to go into Macedonia.


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& there abode .iij. monethes. And when the Iewes layde wayt for him as he was about to sayle into Syria, he purposed to returne thorow Macedonia.


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Ther accompanied him into Asia, Sopater of Berrea, and of Thessalonia, Aristarcus and Secundus, and Gayus of Derba, & Timotheus, & out of Asia Tychicus and Trophimus.


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And we sayled awaye from Philippos after the dayes of swete bread, and cam vnto them to Troas in fyue dayes, where we abode seuen dayes.


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And vpon one of the Saboth dayes, whan the disciples came together for to breake breed Paul preached vnto them (ready to departe on the morowe) & continued the preaching vnto mydnyght.


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& ther sate in a wyndowe a certayne yonge man (named Euticus) beinge fallen into a depe sleepe. And as Paul was preachinge, he was the more ouercome with slepe, and fell downe from the thyrde lofte, & was taken vp deed.


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But whan Paul went doune, he fell on him & embrased him and sayde: make nothynge a do, for his lyfe is in hym.


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So when he was come vp agayne, & had broken the bread & eaten, and talcked a longe whyle (euen tyll the mornyng) at the last he departed.


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And we went afore to shyppe, & lowsed vnto Asson there to receaue Paul. For so had he appoynted, and wolde hym selfe goo a fote.


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And we sayled thence, and cam the nexte daye ouer agaynst Chios. And the nexte daye we ariued at Samos, & taried at Trogylon. The nexte daye we came to Myleton:


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for Paul had determined to sayle ouer by Ephesus, because he wolde not spende the tyme in Asia. For he hasted (yf it were possible for him) to kepe at Ierusalem the daye of Pentecoste.


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Which when they were come to him, he layd vnto them: Ye knowe from the fyrst daye that I cam into Asia, after what maner I haue bene wt you at all ceasons,


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seruynge the Lorde with all humblenes of mynde, and with many teares & temptacions which happened vnto me by the layinges awayte of the Iewes,


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because I wolde kepe backe nothynge that was profitable vnto you: but to shewe you and teache you openly, & thorowe out euery house,


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witnessynge both to the Iewes, & also to the Grekes, the repentaunce, that is toward God, & the fayth which is toward oure Lorde Iesus.


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And now beholde I go bounde in the sprete vnto Ierusalem, not knowing the thinges that shal come on me there,


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But none of these thinges moue me nether is my lyfe deare vnto my selfe, that I might fulfyll my course with ioye, and the ministracyon which I haue receaued of the Lorde Iesu, to testifye the Gospell of the grace of God.


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And now beholde, I am sure, that henceforth ye all (thorow whom I haue gone preachynge the kyngdom of God) shall se my face no more.


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Take hede therfore vnto youre selues & to all the flocke amonge whom the holy ghost hath made you ouersears, to rule the congregacyon of God which he hath purchased with his bloude.


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For I am sure of thys, that after my departynge shall greueous wolues entre in amonge you, not sparyng the flocke.


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Moreouer, of youre awne selues shall men arise, speaking peruerse thinges to drawe disciples after them.


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Therfore awake, & remember, that by the space of .iij. yeres: I ceased not to warne euery one of you nyght and daye with teares.


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And now brethren, I commende you to God and to the worde of his grace, which is able to build farther, & to geue you an inheritaunce amonge all them which are sanctifyed


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Yee, ye your selues knowe that these handes haue ministred vnto my necessyties, & to them that were with me.


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I haue shewed you all thinges, how that so laboring ye ought to receaue the weake, & to remember the wordes of the Lorde Iesu, how that he sayd: it is more blessed to geue then to receaue.


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sorowynge, most of all for the wordes which he spake, that they shulde se hys face nomore. And they conuayed hym vnto the shyppe.


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And whan it chaunced that we had launched forth, and were departed from them, we came with a strayght course vnto Choon and the daye folowynge vnto the Rhodes, and from thence vnto Patara.


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And whan we had gotten a shyppe that wolde sayle vnto Phenyces, we went aborde into it, and set forth.


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But whan Ciprus beganne to appeare vnto vs, we lefte it on the lefte hande, and sayled vnto Siria, and cam vnto Tyre. For there the shyppe vnladed the burthen.


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And when we had founde brethren, we taryed there .vij. dayes. And they tolde Paul thorowe the sprete that he shuld not go vp to Ierusalem.


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And when the dayes were ended we departed and went oure waye, and they all brought vs on oure waye, with wyues and chyldren, tyll we were come out of the cytie. And we kneled downe in the shore and prayde.


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When we had full ended the course from Tyre, we went downe to Ptolomaida, & saluted the brethren, & abode with them one daye


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The nexte daye, we that were of Pauls company departed, and came vnto Cesarea. And we entred into the house of Philip the Euangelist, which was one of the seuen, & abode wt hym.


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And as we taryed there a good mayny of dayes, there cam a certaine prophet from Iurie, named Agabus.


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When he was come vnto vs, he toke Pauls gerdell, & bounde his fete & handes, & sayd: Thus sayth the holy ghost so shal the Iewes at Ierusalem bynde the man that oweth this gerdell, and shall delyuer hym into the handes of the Gentyls.


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When we hearde this, both we and other which were of the same place, besought him that he wolde not go vp to Ierusalem.


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Then Paul answered, & sayde: what do ye wepynge & veryng myne herte? I am ready, not to be bounde onely, but also to dye at Ierusalem for the name of the Lorde Iesu.


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Ther went with vs also certayne of the discyples of Cesarea, and brought with them one Mnason of Cyprus an olde discyple, with whom we shulde lodge.


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And when he had saluted them, he tolde by order all thynges, that God had wrought amonge the gentyls by his ministracyon.


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And when they hearde it, they glorifyed the Lorde, and sayde vnto him: Thou seest brother, how many thousande Iewes ther are which beleue, and they are all ernest folowers ouer the lawe.


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And they are informed of the, that thou teachest all the Iewes which are amonge the gentyls, to forsake Moses: and sayst, that they ought not to circuncise theyr chyldren, nether to lyue after the customes.


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What is it therfore? The multytude must nedes come together: For they shall heare that thou arte come.


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Them take, & purifie thy selfe with them, and do cost on them, that they maye shaue their heades: and all shall knowe, that those thynges which they haue hearde concernyng the, are nothyng: but that thou thy selfe also walkest and kepest the lawe.


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But as touchynge the gentyls which beleue we haue written and concluded, that they obserue no soche thyng: saue onely that they kepe them selues from thynges offred to ydoles, and from bloude, and from strangled, and from fornicacyon.


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Then the nexte daye Paul toke the men, and puryfyed hym selfe with them and entred into the temple, declarynge that he obserued the dayes of the purificacyon, vntyll that an offeryng shuld be offered for euery one of them.


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And whan the seuen dayes were nowe almost ended, that Ieues which were of Asia (when they sawe hym in the temple) moued all the people, and layde handes on him,


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crying: men of Israell, helpe. This is the man, that teacheth all men euery where agaynst the people and the lawe, and thys place. He hath also brought Grekes into the temple, and hath polluted thys holy place.


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For they had sene with hym one in the cytie. Trophinus an Ephesian, whom they supposed that Paul had brought into the temple.


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And all the cytie was moued, and the people swarmed together. And they toke Paul and drue him out of the temple, and forth with, the dores were shut.


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As they went about to kyll him, tidinges came vnto the hye captayne of the soudyers, that all Ierusalem was moued.


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Which immediatly toke soudiers and vndercaptaynes, and ranne downe vnto them. When they sawe the vpper captayne and the soudiers: they lefte smytinge of Paul.


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Then the captayne cam neare and toke hym, and commaunded hym to be bounde with two chaynes, and demaunded what he was, and what he had done.


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And some cryed one thinge, some another amonge the people. And when he coulde not knowe the certayntie for the rage, he commaunded him to be caryed into the castle.


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And when he cam vnto a stayre, it fortuned that he was borne of the soudiers for the violence of the people.


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And whan Paul beganne to be caryed into the castle, he sayde vnto the hye Captayne: maye I speake vnto the? Which sayde: Canst thou speake Greke?


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Art not thou that Egypcyan, which before these dayes madest an vproure, and leddest out into the wildernes: .iiij. thousande men that were motherers?


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But Paul sayde: I am a man which am a Iewe of Tharsus a cytie in Cycill, a Cytesin of no vyle citie, I beseche the soffre me to speake vnto the people.


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And when he had geuen him lycence, Paul stode on the steppes, and beckened with the hande vnto the people: and whan there was made a greate sylence he spake vnto them in the Hebrue tonge, sayinge.


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When they hearde, that he spake in the Hebrue tonge to them, they kept the more sylence. And he sayeth:


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I am verely a man which am a Iewe borne in Tarsus a cytie in Cycile: neuertheles, yet brought vp in thys cytie, at the fete of Gamaliell, and informed dilygently in the lawe of the fathers, and was seruent mynded to God warde, as ye all are thys same daye,


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as the chefe preste doth beare me wytnesse, and all the estate of the elders: of whom also I receaued lettres vnto the brethren, and went to Damasco to bring them, (which were there bounde) vnto Ierusalem for to be punysshed.


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And it fortuned (that as I made my iorney and was come nye vnto Damasco aboute none) sodenly there shone from heauen a greate lyght ronnde aboute me,


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and I fell vnto the earthe, and hearde a voyce sayinge vnto me: Saul, Saul, why persecutest thou me?


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And I answered: what arte thou Lorde? And he sayde vnto me: I am Iesus of Nazareth, whom thou persecutest.


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And they that were wyth me, sawe verely a lyghte, and were afrayde: but they hearde not the voyce of hym that spake with me.


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And I sayde: what shall I do Lorde? And the Lorde sayde vnto me: Aryse, and go into Damasco, and there it shall be tolde the of all thynges, whych are appoynted for the to do.


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And whan I sawe nothynge for the bryghtnes of that lyght, I was leade by the hande of them that were wyth me, and came into Damasco.


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And one Ananias a parfecte man, (and as pertaynynge to the lawe hauynge good reporte of all the Iewes, whych there dwelt)


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cam vnto me, and stode, and sayde vnto me: Brother Saul, receaue thy lyght. And the same houre I receaued my syghte, and sawe hym.


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And he sayde: the God of our fathers hath ordeyned the before, that thou shuldest knowe hys wyll, and shuldest heare the voyce of hys mouth:


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And nowe, why taryest thou? Aryse, and be baptysed, and wasshe awaye thy synnes in callyng on the name name of the Lorde.


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And it fortuned, that whan I was come agayne to Ierusalem, and prayde in the temple, I was in a traunce,


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and sawe hym, sayinge vnto me: Make haste, and get the quyckly oute of Ierusalem: for they wyll not receaue thy wytnesse, that thou bearest of me


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And I sayde: Lorde, they knowe that I presoned, and bett in euery Synagoge them that beleued on the.


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And whan the bloude of thy wytnes Steuen was shed, I also stode by, and consented vnto hys death, and kept the rayment of them that slewe hym.


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They gaue hym audience vnto thys worde, and then lyft vp theyr voyces and sayde: awaye with soche a felowe from the earth: for it is not reason that he shuld lyue.


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the captayne commaunded hym to be brought into the castle, and bad that he shulde be scourged, and to be examined, that he might knowe, wherfore they cryed so on hym.


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And whan they bounde hym wyth thonges, Paul sayde vnto the Centurion, that stode by him: Is it lauful for you to scourge a man that is a Romayn and vncondempned?


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When the Centurion hearde that, he went and tolde the vpper captayne, saying: What intendest thou to do? For thys man is of Rome.


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And the captayne answered, with a great some obtayned I thys fredom. And Paul sayd: I was fre borne.


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Then strayght waye departed from hym they which shulde haue examyned hym. And the hye captayne also was afrayde, after he knewe that he was a Romayne, and because he had bounde hym.


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On the morowe (because he wolde haue knowen the certentye wherfore he was accused of the Iewes) he losed hym from hys bondes, and commaunded the hye prestes and all the counsell to come together and brought Paul forth, & set hym before them.


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Paul behelde the councel, and sayde: men, and brethren I haue lyued in all good conscyence before God vntyll this daye.


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Then sayde Paul vnto hym: God shall smyte the thou paynted wall. Syttest thou and iudgest me after the lawe: and commaundest me to be smytten contrary to the lawe?


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Then sayd Paul: I wist not brethren, that he was the hye preste. For it is wrytten: thou shalt not curse the ruler of thy people.


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When Paul perceaued that the one parte were Saduces, and the other Pharises, he cryed out in the councell: Men and brethren, I am a Pharisey, the sonne of a Pharisey. Of the hope and resurreccyon from death, I am iudged.


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And whan he had so sayde, there arose a debate betwene the Phariseyes and the Saduces and the multitude was deuyded.


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For the Saduces saye, that there is no resurreccyon, nether angel, nor sprete: But the Phariseyes graunt both.


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And there arose a greate crye: and whan the Scrybes which were of the Phariseyes parte arose, they stroue saying: we fynde none euyll in thys man. Though a sprete or an angell hath apeared to hym, let vs not stryue agaynst God.


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And when there arose greate debate, the captayne (fearyng, lest Paul shulde haue bene pluckte a sondre of them) commaunded the soudyers to go downe, and to take hym from amonge them, and to brynge hym into the castell.


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The nyght folowynge, God stode by hym, and sayde: be of good cheare Paul: for as thou hast testifyed of me in Ierusalem so must thou beare wytnesse also at Rome.


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And whan it was daye, certayne of the Iewes gathered them selues togeather, and made a vowe, sayinge: that they wolde nether eate nor dryncke, tyll they had kylled Paul.


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And they came to the chefe prestes and elders, and sayde: we haue bounde oure selues with a vowe, that we wyll eate nothynge, vntyll we haue slayne Paul.


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Nowe therfore geue ye knowledge to the vpper captayne and to the councell, that he brynge hym forth vnto vs to morowe, as though we wold knowe some thyng more perfectly of him. But we (or euer he come neare) are redy to kyll hym.


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Whan Pauls systers sonne hearde of theyr layinge awayte, he went, and entred into the castell, and tolde Paul.


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And Paul called one of the vnder captaynes vnto him and sayde: brynge thys younge man vnto the hye captayne: for he hath a certayne thynge to shewe hym.


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And he toke hym and brought hym to the hye captayne, and sayd: Paul the presoner called me vnto hym, and prayed me to brynge thys younge man vnto the, whych hath a certayne matter to shewe the.


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The hye captayne toke hym by the hand, and went with him out of the waye, and asked him: what is yt that thou hast to tell me?


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And he sayde: the Iewes are determyned to desyre the, that thou woldest brynge forth Paul to morow into the counsell, as though they wolde enquyre somwhat of hym more perfectly.


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But folowe not thou theyr myndes: for there lye in wayte for hym of them, moo then fourtye men, which haue bounde them selues with a vowe, that they will nether eate nor dryncke, tyll they haue kylled hym. And now are they redy, and loke that thou shuldest promes.


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The vpper captayne then let the younge man departe, and charged hym, sayinge: se thou, tell it oute to no man, that thou hast shewed these thynges to me:


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And he called vnto hym two vnder captaynes sayinge: make ready two hundred soudiers to go to Cesarea, and horssmen threscore, and ten: and speare men two hundred, at the thyrde houre of the nyghte.


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And delyuer them beastes, that they maye sett Paul on, and brynge hym safe vnto Felix the hye debyte


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Thys man was taken of the Iewes, and shuld haue bene kylled of them. Then came I with soudyers, and reskued hym, and perceaued that he was a Romayn.


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And when I wold haue knowen the cause, wherfore they accused hym, I broughte hym forth into theyr councell.


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There perceaued I that he was accused of questions of their lawe. But was not gyltye of eny thynge worthy of death or of bondes.


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And when it was shewed me, how that Iewes layde wayte ther for him, I sent hym strayght waye to the, and gaue commaundement to hys accusars, that the thynges, which they haue agaynst hym, they shulde tell before the: fare well.


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Whych when they came to Cesarea, (and delyuered the epistle to the debyte) presented Paul also before him.


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When the debite had redde the lettre, he asked of what countre he was. And when he vnderstode that he was of Cilicia


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I wyll heare the (sayde he) when thyne accusars are come also: and he commaunded hym to be kepte in Herodes iudgement hall.


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After fyue dayes, Ananias the hye preste descended with the elders, and with a certayne oratour named Tartullus, which enformed the debite against Paul.


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And when Paul was called forth, Tartullus beganne to accuse hym, saying: Seyinge that we lyue in greate quietnes by the meanes of the, and that many good thynges are done vnto thys nacion thorowe thy prouidence.


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Notwithstandynge, that I be not tedious vnto the, I praye the, that thou woldest heare vs of thy curtesy a feaw wordes:


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For we haue founde this man a pestilent felowe, and a mouer of debate vnto all the Iewes in the whole world, and a maynteyner of the secte of the Nazarites


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which hath also enforsed to pollute the temple. Whom we toke, and wolde haue iudged accordinge to our lawe:


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but the hye captayne Lisias came vpon vs, and with great violence toke hym awaye oute of oure handes,


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commaundynge hys accusars to come vnto the. Of whom thou mayest (yf thou wilt enquyre) knowe the certenty of all these thinges, wherof we accuse him:


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Then Paul (after that the debite hym selfe had beckened vnto hym that he shulde speake) answered: With a moare quiet minde do I answere for my selfe,


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for as moche as I vnderstande, that thou hast bene of many yeares a iudge vnto thys people, because that thou mayest knowe, that ther are yet, but twelue dayes sence I went vp to Ierusalem for to worshyppe,


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and they nether founde me in the temple disputynge with eny man, ether raysinge vp the people, nether in the Synagoges, nor in the cytie.


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But thys I confesse vnto the, that after the waye (which they call heresye) so worship I the God of my fathers, beleuynge all thinges which are wrytten in the lawe & the prophetes,


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and haue hope towardes God, that the same resurreccion of the deed (which they them selues loke for also) shalbe, both of iust and vniust.


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in the which they founde me purifyed in the temple, nether with multitude, nor yet with vnquyetnesse. Howbeit there were certen Iewes out of Asia,


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or elles lett these same here saye, yf they haue found any euyll doynge in me, whyle I stande here in the councell:


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except it be for this one voyce, that I cryed standynge among them. of the resurreccyon from death am I iudged of you thys daye.


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When Felix heard these thinges, he deferde them, for he knew very well of that waye, and sayde: when Lysias the captayne is come downe. I will knowe the vtmost of your matter.


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And he commaunded an vndercaptayne to kepe Paul, and to let hym haue rest, and that he shuld forbyd none of hys acquayntaunce to minister vnto him, or to come vnto hym.


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And after a certayne dayes, whan Felix came with his wyfe Drusilla (which was a Iewesse) he called forth Paul, and hearde hym of the fayth, which is towarde Chris


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And as he preached of ryghtewesnes temperaunce, and iudgement to come, Felix trembled, and answered: Go thy waye for thys tyme: whan I haue a conuenient season, I wyll sende for the.


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He hoped also, that money shulde haue bene geuen hym of Paul, that he myght loose him: wherfore, he called hym the oftenner and comened with hym.


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But after two yeare, Festus Porcius came into Felix rowme. And Felix wyllynge to shewe the Iewes a pleasure, lefte Paul in preson bounde.


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and desyred fauour agaynst hym, that he wolde sende for hym to Ierusalem: and they layde awayte for hym in the waye, to kyll hym.


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Festus answered, that Paul shulde be kept. at Cesarea, but that he hym selfe wold shorly departe thyther.


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Let them therfore (sayde he) which among you are able, come downe with vs, and accuse hym, yf there be any fawte in the man.


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When he had taryed there amonge them more then ten dayes, he wente downe vnto Cesarea and the nexte daye sat downe in the iudgement seate, and commaunded Paul to be brought.


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Which when he was come, the Iewes which were come from Ierusalem, stode aboute hym, and layde many and greueous complayntes agaynst Paul, whych they coulde not proue,


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as longe as he answered for hym self that he had nether agaynst the lawe of the Iewes, nether agaynst the temple, nor yet agaynst Cesar offended any thynge at all.


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Festus wyllynge to do the Iewes a pleasure, answered Paul, and sayde: wylt thou go vp to Ierusalem, and there be iudged of these thynges before me?


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Then sayde Paul: I stande at Cesares iudgement seate, where I ought to be iudged. To the Iewes haue I no harme done, as thou very well knowest.


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If I haue hurte them, or commytted any thyng worthy of death, I refuse not to dye. If no one of these thynges are, where of they accuse me, no man maye delyuer me to them, I appeale vnto Cesar.


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Then spake Festus with deliberacyon, and answered: Thou hast appealed vnto Cesar: vnto Cesar shalt thou go.


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And whan they had bene there a good ceason, Festus rehearsed Paules cause vnto the kynge, sayinge: there is a certayne man lefte in preson of Felix,


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aboute whom whan I came to Ierusalem, the hye prestes and elders of the Iewes enfourmed me, and desyred to haue iudgement agaynst hym.


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To whom I answered: It is not the maner of the Romaynes, for fauoure to delyuer any man, that he shulde perysshe, before that he which is accused, haue the accusars before hym, and haue lycence to answere for hym selfe, concernynge the cryme layde agaynst hym.


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Therfore, whan they were come hyther, withoute any delaye, on the morowe I sate to geue iudgment, and commaunded the man to be brought forth.


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Agaynst whom, whan the accusars stode vp, they brought noone accusacion of soch thynges as I supposed:


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but had certen questious agaynst hym of theyr awne supersticion, and of one Iesus which was deed, whom Paul affyrmed to be alyue.


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And because I douted of soche maner of questions, I asked hym, whether he wolde go to Ierusalem, and there be iudged of these matters.


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But whan Paul had appealed to be kepte vnto the knowledge of Cesar, I commaunded hym to be kepte, tyll I myght sende hym to Cesar.


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Agripa sayde vnto Festus: I wolde also heare the man my selfe. Tomorowe, (sayde he) thou shalt heare hym.


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And on the morowe whan Agripa was come and Bernice, with greate pompe, and were entred into the councell house, with the captaynes and chefe men of the cytie, at Festus commaundement was Paul brought forth.


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And Festus sayde: kyng Agripa, & all ye men which are heare present with vs, ye se thys man, about whom all the multitude of the Iewes haue intreated me, both at Ierusalem and also here cryinge, that he ought not to lyue any lenger.


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Yet founde I nothyng worthy of death, that he had committed. Neuertheles, seying that he hath appealed to Cesar, I haue determined to send hym.


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Of whom I haue no certayne thyng to write vnto my lord. Wherfore, I haue brought hym vnto you, and specially vnto the: O kynge Agripa, that after examinacyon had, I myght haue sumwhat to wryte.


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For me thincketh it vnreasonable, for to sende a presoner, and not to shewe the causes which are layde agaynst hym


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Agrippa sayde vnto Paul: thou art permytted to speake for thy selfe. Then Paul stretched forth the hand, and answered for hym selfe.


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I thinke my self happy king Agrippa, because I shall answere this daye before the, of all the thinges wherof, I am accused of the Iewes:


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namely, because thou arte experte in all customes and questions, which are among the Iewes. Wherfore I beseche the, to heare me paciently.


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My lyuynge that I haue lead of a chylde (which was at the fyrst among myne awne nacion at Ierusalem) knowe all the Iewes,


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which knewe me from the begynnynge, yf they wolde testyfye. For after the moost straytest secte of our religion, I lyued a pharisey.


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vnto which promes our twelue tribes (instantly seruyng God daye & night) hope to come. For which hopes sake, kynge Agrippa, I am accused of the Iewes.


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I also verely thought in my selfe, that I ought to do many contrary thynges, cleane agaynst the name of Iesus of Nazareth:


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which thynge I also dyd in Ierusalem. And many of the saynctes dyd I shut vp in preson, and had receaued auctorite of the hye Prestes. And when they were put to deeth. I gaue the sentence.


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And I punisshed them ofte in euery synagoge, and compelled them to blaspheme: and was yet more mad vpon them, and persecuted them, euen vnto straunge cyties.


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euen at myddaye. (O kyng) I sawe in the waye a lyght from heauen aboue the bryghtnes of the sonne shyne rounde about me, and them whych iorneyed wyth me.


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When we were all fallen to the erthe, I heard a voyce speakynge vnto me, & saying in the Hebrue tonge: Saul, Saul, why persecutest thou me? It is harde for the to kicke agaynst the prickes.


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but ryse and stand vp on thy fete. For I haue appeared vnto the for thys purpose, to make the a minister and a witnes both of those thynges whych thou hast sene, & of those thynges in the which I will appeare vnto the,


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to open their eyes, that they maye be turned from darckness to light, and from the power of Satan vnto God, that they maye receaue forgeuenes of synnes, and inheritaunce amonge them whych are sanctified by fayth that is toward me.


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but shewed fyrst vnto them of Damasco, and at Ierusalem, and thorow out all the coastes of Iewry, and then to the gentyls, that they shuld repent, and turne to God, and do soch workes as become them that repent.


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Seyng therfore that I haue obtained helpe of God: I contynew vnto thys daye, wytnessinge bothe to small & to great, saying none other thynges, then those whych the prophetes and Moses dyd saye shuld come:


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that Christ shulde soffer, and that he shulde be the fyrst that shuld ryse from deth, and shuld shew lyght vnto the people, and to the gentyls.


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As he thus spake for hym selfe: Festus sayde with a loude voyce: Paul, thou art besyde thy selfe. Moch learnynge doth make the madd.


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And Paul sayde: I am not mad (most deare Festus) but speake forth the wordes of trueth and sobernes.


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For the kynge knoweth of these thynges, before whom also I speake frely: nether thynke I that eny of these thynges are hydden from him. For thys thynge was not done in a corner.


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And Paul sayde? I wolde to God that not onely thou: but also all that heare me to daye were, not somwhat onely, but all together, soch as I am, except these bondes.


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And when he had thus spoken, the kynge rose vp, and the debite, and Bernice, and they that sate with them,


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And when they were gone aparte, they talked betwene them selues, sayinge. Thys man doeth nothyng worthy of deeth, or of bondes.


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Then sayde Agrippa vnto Festus. Thys man myght haue bene let loose, yf he had not appealed vnto Cesar.


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When it was concluded, that we shuld sayle into Italy they delyuered both Paul & certayne other presoners, vnto one named Iulius, an vndercaptayne of Cesars soudiars.


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And we entred into a shyp of Adramicium, and loosed from land, apoynted to sayle by the coastes of Asia, one Aristarcus out of Macedonia, of the contre of Thessalonia taryinge styll with vs.


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And the nexte daye we came to Sidon. And Iulius courteously entreated Paul, and gaue him lyberte, to go vnto his frendes, & to refresshe hym selfe.


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And there the vndercaptayne founde a shyppe of Alexandria ready, that sayled into Italy, and he put vs therin.


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And when we had sayled slowly many dayes, and scace were come ouer agaynst Guydon (because the wynde wyth stode vs) we sayled harde by the coaste of Candy, ouer agaynst Salmo,


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and wyth moche worke sayled beyonde it, & came vnto a place which is called the fayre hauens. Nye wher vnto was the cytie of Lasea


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when moche tyme was spent, and whan sayling was now ieoperdous, because also that they had ouerlonge fasted, Paul put them in remembraunce,


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and sayd vnto them: Syrs I perceaue, that thys viage wilbe wyth hurte and moche damage, not of the ladynge and shyp onely, but also of your lyues:


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Neuerthelesse the vnder captayne beleued the gouerner & the master of the shyp more then those thynges whych were spoken of Paul.


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And because the hauen was not commodious to wynter in, many toke counsell to departe thence, yf by eny meanes they myght attayne to Phenices & there to wynter, whych is an hauen of Candy, and lyeth toward the southwest and north west wynde.


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When the south wynde blewe, they supposynge to obtayne their purpose, loosed vnto Asson, and sayled past all Candy.


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And when the shyp was caught & could not resyst the wynde, we let her go, and draue with the wether.


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whych they toke vp, and vsed helpe, & made fast the shyppe, fearinge, lest they shuld fall into the Syrtes. And so they let downe a vessell, and were caryed.


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When at the last, nether the sunne nor starres in many dayes appeared, and no small tempest laye vpon vs, all hope that we shuld escape, was then taken awaye.


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But after longe abstynence, Paul stode forth in the myddes of them, & sayde: Syrs, ye shulde haue harkened to me, and not haue loosed from Candy, nether to haue brought vnto vs thys harme & losse.


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And now I exhorte you to be of good chere. For ther shalbe no losse of eny mans lyfe amonge you, saue of the ship onely.


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saying: feare not Paul thou must be brought before Cesar, And lo, God hath geuen the all them that sayle wyth the.


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But when the fourtenth nyght was come (as we were sayling in Adria about mydnyght) the shypmen demed, that ther appeared some countre vnto them:


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and sounded, & founde it .xx. feddoms. And when they had gone a lytell further, they sounded agayne, and founde .xv. feddoms.


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Then fearynge lest they shuld haue fallen on some rocke, they cast .iiij. ancres out of the sterne, and wysshed for the daye.


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As the shypmen were about to flee out of the shyp (whan they had let downe the bote into the see, vnder a couloure, as though they wolde haue cast ancres out of the forshippe)


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Paul sayde vnto the vndercaptayne and to the soudyers: excepte these abyde in the shypye cannot be safe.


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And whan the daye beganne to appeare, Paul besought them all to take meate, sayinge: thys is the fourtenth daye, that ye haue taryed and contynued fastynge, receauynge nothing at all.


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Wherfore, I praye you to take meate: for this no dout is for youre helth: for ther shall not an heer fall from the heed of eny of you.


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And when he had thus spoken, he toke breed and gaue thankes to God in presence of them all: and whan he had broken it, he beganne to eate.


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When it was daye, they knew not the lande, but they spyed a certayne hauen with a bancke, into the whych they were mynded (if it were possyble) to thrust in the shyp.


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And when they had taken vp the ancres, they committed them selues vnto the see, and lowsed the rudder bondes and hoysed vp the mayne sayle to the wynde, and drue to lande.


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And whan they chaunced on a place, whych had the see on both the sydes, they thrust in the shyp. And the foreparte stucke fast and moued not, but the hynder parte brake wyth the violence of the waues.


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The Soudyars councell was to kyll the presoners, lest eny of them, when he had swome out, shulde ronne awaye.


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But the vndercaptayne wyllinge to saue Paul, kept them from theyr purpose, and commaunded that they whych coulde swymme, shulde cast them selues fyrst into the see, and scape to lande.


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And the other he commaunded to go, some on bordes, and some on broken peces of the shyp. And so it came to passe, that they escaped all safe to lande.


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And the straungers shewed vs no lytell kyndnes: for they kyndled a fyre, and receaued vs euery one, because of the present rayne, & because of the colde.


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And when Paul had gathered a bondell of styckes, and layde them on the fyre, ther came a vyper out of the heat, & caught hym by the hande.


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When the straungers sawe the beast hange on hys hande, they sayde amonge them selues: no doute thys man is a mortherer: Whom (though he haue escaped the see) yet vengeaunce suffreth not to lyue.


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Howbeit they wayted when he shulde haue swolne, or fallen downe deed sodenly. But after they had loked a greate whyle, and sawe no harme come to hym, they chaunged theyr myndes, and sayde that he was a God.


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In the same quarters were londes of the chefe man of the yle (whose name was Publius) whych receaued vs, & lodged vs thre dayes courteously.


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And it fortuned that the father of Publius laye sycke of a feuer, and of a bloudy flixe. To whom paul entred in and prayde, and layde hys handes on hym & healeth him.


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whych also dyd vs great honoure. And when we departed, they laded vs wt soch thynges as were necessary.


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After thre monethes we departed in a ship of Alexandry, whych had wyntred in the yle, whose badge was Castor & Pollux.


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And from thence we fet a compasse, and came to Regium. And after one daye the south wynde blewe, and we came the nexte daye to Putiolus:


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And from thence, when the brethren hearde of vs, they came to mete vs at Apiphorum, and at the thre tauernes. When Paul sawe them, he thancked God, and wexed bolde.


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And when we came to Rome, the vndercaptayne delyuered the presoners to the chefe captayne of the host: but Paul was suffred to dwell by hym selfe wyth a soudyer that kept hym.


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And after thre dayes, Paul called the chefe of the Iewes together. And when they were come, he sayde vnto them: Men and brethren, though, I haue committed nothing agaynst the people or lawes of the Elders yet was I delyuered presoner from Ierusalem into the handes of the Romayns.


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But when the Iewes spake contrary, I was constrayned to appeale vnto cesar: not that I had ought to accuse my people of.


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For thys cause then haue I called for you, euen to se you, and to speake wyth you: because that for the hope of Israel I am bounde wt this cheyne.


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And they sayde vnto hym: we nether receaued lettres out of Iewry pertayninge vnto the nether eny of the brethren that came shewed or spake eny harme of the.


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But we wyll heare of the what thou thynckest. For as concernyng thys secte, we knowe that euery where it is spoken agaynst.


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And when they had appoynted him a daye, ther came many to hym into hys lodgyng. To whom he expounded and testifyed the kyngdom of God and preached vnto them of Iesus: both out of the lawe of Moses and out of the Prophetes, euen from morninge to nyght.


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And when they agreed not amonge them selues, they departed, after that Paul had spoken one worde: well spake the holy ghost by Esay the prophet vnto oure fathers,


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saying: Go vnto thys people, and saye: wyth youre eares shall ye heare, and shall not vnderstande: and wyth youre eyes shall ye se, & not perceaue.


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For the hert of thys people is wexed grosse, and wyth their eares haue they had no lust to heare, and their eyes haue they closed: lest they shulde se wyth their eyes, & heare wyth their eares, and vnderstande with their hertes, and shuld be conuerted, and I shuld heale them.


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Be it knowen therfore vnto you, that thys saluacyon of God is sent to the gentyls, and they shall heare it.


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And when he had sayde these wordes, the Iewes departed from him and had greate despycions amonge them selues.


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preachinge the kyngdome of God, and teachynge those thynges whych concerne the Lorde Iesus wyth all confydence, no man forbyddyng hym.


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Paul the seruaunt of Iesus Chryst called to the office of an Apostle put a parte for the Gospell of God


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and hath bene declared to be the sonne of God wt power, after the sprete that sanctifyeth, sence the tyme that Iesus Chryst oure Lorde rose agayne from deeth


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by whom we haue receaued grace & Apostleshyp, that obedience myght be geuen vnto the fayth in hys name amonge all heathen,


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To all you that be at Rome, beloued of God and sayntes by electyon. Grace be wt you and peace from God oure father, & from the Lorde Iesus Chryst.


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Fyrst verely I thanke my God thorow Iesus Chryst for you all, that youre fayth is spoken of in all the worlde.


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For God is my wytnes (whom I serue. Wyth my sprete in the Gospell of hys sonne) that wythout ceasynge I make mencyon of you prayinge allwayes in my prayers,


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that by some meane, at the last (one tyme or other) a prospesperous iorney (by the wyll of God) myght fortune me, to come vnto you.


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For I longe to se you, that I myght bestowe amonge you some spyrituall gyfte, to strength you withall:


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that is, that I myght haue consolacyon together wyth you, through the commen fayth whych both ye and I haue.


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I wolde that ye shuld knowe (brethren) how that I haue often tymes purposed to come vnto you but haue bene let hitherto, to haue some frute also amonge you, as among other of the Gentyls.


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For I am not asshamed of the Gospell of Chryst, because it is the power of God vnto saluacion to euery one that beleueth, to the Iewe fyrst, & also to the Gentyle.


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As it is written the iust shall lyue by fayth. For the wrath of God apeareth from heauen agaynst all vngodlynes and vnryghtewesnes of men, whych withholde the trueth in vnrightewesnes:


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seynge that it whych maye be knowen of God, is manyfest amonge them because God hath shewed it vnto them.


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For hys inuisyble thinges (that is to saye hys eternall power ad godhed) are sene, for as moch as they are vnderstande by the workes from the creacyon of the worlde: So that they are wythout excuse


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because that when they knewe God, they glorifyed hym not as God, nether were thankfull but wexed full of vanities in theyr imaginacions, and theyr folysh hert was blynded.


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and turned the glory of the immortall God, vnto an ymage, made not onely after the symilitude of a mortall man but also of byrdes, & fourefoted beastes & of creping beastes.


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Wherfore, God gaue them vp, to vnclennes, thorow the lustes of their awne heartes to defyle their awne bodyes amonge them selues:


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whych chaunged hys truthe for a lye. and worshypped and serued the thinges that be made, more than hym that made them, which is to be praysed for euer. Amen.


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Wherfore, God gaue them vp vnto shamefull lustes: For euen their wemen dyd chaunge the naturall vse in to that whych is agaynst nature.


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And lyke wyse also the men, lefte the natural vse of the woman, and brent in their lustes one wyth another, men wyth men wrought fylthynes, and receaued to them selues the rewarde of theyr erroure, as it was accordynge.


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And as they regarded not to knowe God euen so God delyuered them vp vnto a lewde mynde, that they shulde do those thynges whych were not comly,


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beyng full of all vnryghteousnesse, fornicacyon, wyckednes, coueteousnes, malicyousnes, full of enuye morther, debate, disceyte, euyll condicyoned, whysperers,


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backbyters, haters of God, dysdaynfull, proude, boasters, bringers vp of euyll thynges, disobedyent to father and mother,


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Which men, though they knew the ryghtewesnes of God, how that they which commyt soche thynges, are worthy of deeth, not only do the same but also haue pleasure in them that do them.


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Therfore art thou inexcusable. O man, whosoeuer thou be that iudgest For in that same wherin thou iudgest another thou condemnest thy selfe. For thou that iudgest, doest euen the same selfe thynges.


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But we are sure, that the iudgement of God is accordynge to trueth, agaynst them whych commyt soch thynges.


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Thynkest thou thys, O thou man that iudgest them whych do soche thynges, and doest euen the very same thy selfe, that thou shalt escape the iudgement of God?


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Ether despysest thou the ryches of hys goodnes, and pacyence and longe sufferaunce, not knowyng that the kyndnes of God leadeth the to repentaunce?


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But thou after thy stubburnesse, and herte that cannot repent, heapest vnto thy selfe wrath agaynst the daye of vengeaunce, when shalbe opened the ryghtewes iudgement of God,


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that is to saye, prayse, honoure and immortalite, to them whych contynue in good doyng; and seke immortalite.


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But vnto them that are rebelles, and that do not obey the trueth, but folowe vnryghteousnes, shall come indignacyon and wrath,


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tribulacyon and anguysshe vpon the soule of euery man that doth euyll: of the Iewe fyrst, and also of the Gentyle.


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To euery man that doth good, shall come prayse, and honoure, and peace, to the Iewe fyrst, and also to the Gentyll.


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shall also perysshe without lawe. And as many as haue synned in the lawe, shalbe iudged by the lawe.


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For in the syght of God, they are not ryghteous which beare the lawe: but the doers of the lawe shalbe iustifyed.


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For whan the Gentyls which haue not the lawe, do of nature the thynges contayned in the lawe: then they hauynge not the lawe, are a lawe vnto them selues,


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which shew the dede of the lawe wrytten in theyr hertes: whyll theyr conscience beareth wytnes vnto them, and also theyr thoughtes, accusynge one another or excusynge,


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at the daye when the Lord shall iudge the secretes of men by Iesus Christ, accordynge to my Gospell.


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an infourmer of them which lacke discrecyon, a teacher of the vnlearned, which hast that ensample of knowledge, & of the truthe by the lawe.


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Thou therfore which teachest another, teachest not thy selfe Thou preachest, a man shulde not steale: yet thou stealest.


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Thou that sayst, a man shuld not commyt aduoutry, breakest wedlocke. Thou abhorrest ymages, and yet robbest God of his honoure.


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For circumcisyon verely auayleth, yf thou kepe the lawe. But yf thou be a breaker of the lawe, thy circumcisyon is turned to vncircumcisyon.


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Therfore, yf the vncircumcised kepe the ryght thynges contayned in the lawe, shall not his vncircumcisyon be counted for circumcisyon?


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And shall not vncircumcisyon which is by nature (yf it kepe the lawe) iudge the, whych beynge vnder the letter and circumcisyon, doest transgresse the lawe?


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He is not a Iewe, which is a Iewe outwarde. Nether is it circumcisyon, which is outwarde in the flesshe.


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But he is a Iewe which his hyd wythin, and the circumcisyon of the herte is the true circumcisyon, whych consisteth in the sprete and not in the letter: whose prayse is not of men, but of God.


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What then though some of them dyd not beleue? shall theyr vnbeleue make the promes of God without effecte?


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God forbyd Let God be true, and euery man a lyar, at it is wrytten: that thou myghtest be iustifyed in thy sayinges, and ouercome, when thou art iudged.


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But yf oure vnryghtewesnes make the ryghtewesnes of God more excellent: what shall we saye? Is God vnryghteous, which taketh vngeaunce? I speake after the maner of men:


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For yf the trueth of God appeare more excellent thorow my lye, vnto his prayse, why am I hence forth iudged as a synner:


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and not rather (as men speake euyll of vs, and as some affyrme that we saye) let vs do euyll, that good maye come therof. Whose damnacyon is iuste.


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What then? Are we better then they? No, in no wyse. For we haue all ready proued, how that both Iewes and Gentyls are all vnder synne,


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they are all gone out of the waye, they are all vnprofytable, ther is none that doeth good, no not one.


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Theyr throte is an open sepulcre, with theyr tounges they haue disceaued: the poyson of aspes is vnder theyr lyppes.


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We knowe that what thynges soeuer the lawe sayth, it sayth it to them which are vnder the lawe. That all mouthes maye be stopped, & that all the worlde maye be subdued to God,


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because that by the dedes of the lawe ther shall no flesshe be iustifyed in hys syght. For by the lawe commeth the knowledge of sinne.


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But now is the ryghtewesnes of God declared wythout the lawe, for asmoch as it is alowed by the testimonye of the lawe and of the Prophetes.


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The ryghtewesnes of God, commeth by the fayth of Iesus Christ, vnto all and vpon all them that beleue. Ther is no dyfference:


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whom God hath set forth to be the obtayner of mercy thorow fayth, by the meanes of hys bloude, to declare hys ryghteousnes, in that he forgeueth the synnes that are passed, whych God dyd suffre,


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to shewe at thys tyme hys ryghtewesnes, that he might be counted iust, and the iustifyar of hym whych beleueth on Iesus.


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Where is then thy reioysynge? It is excluded. By what lawe? of workes? Naye: but by the lawe of fayth.


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Is he the God of the Iewes onely? Is he not also the God of the Gentyls? Yes, euen of the Gentyls also.


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For it is God only which iustifyeth the circumcisyon that is of fayth, and vncircumcisyon thorow fayth


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To hym that worketh not, but beleueth on him that iustifyeth the vngodly, is his fayth counted for ryghtewesnes.


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Euen as Dauid describeth the blessedfulnes of that man, vnto whom God imputeth ryghtewesnes wythout dedes.


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Came this blessednes then vpon the vncircumcisyon, or vpon the circumcisyon also? For we saye, that fayth was rekened to Abraham for ryghtewesnes.


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How was it then rekened? whan he was in the circumcisyon? or whan he was in the vncircumcysyon? Not in the tyme of circumcisyon: but when he was yet vncircumcised.


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And he receaued the sygne of circumcisyon, as a seale of the ryghtewesnes of fayth, whych he had yet beynge vncircumcysed, that he shulde be the father of all them that beleue, though they be not circumcised, that ryghtewesnes myght be imputed to them also:


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and that he myght be father of circumcisyon, not vnto them onely whych came of the circumcised, but vnto them also that walke in the steppes of the fayth that was in oure father Abraham, before the tyme of circumcisyon.


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For the promes (that he shuld be the heyre of the worlde) happened not to Abraham or to his seed thorow the lawe: but thorow the ryghtewesnes of fayth.


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For yf they whych are of the lawe, be heyres, then is fayth but vayne and the promes of none effecte.


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Therfore by fayth is the inheritaunce geuen, that it myght come of fauoure: that the promes myght be sure to all the seed. Not to them onely whych are of the lawe: but to them also which are of the fayth of Abraham, which is the father of vs all.


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(As it is wrytten: I haue made the a father of many nacyons) euen before God, whom he beleued, whych restoreth the deed vnto lyfe: and calleth those thynges whych be not, as though they were.


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Whych Abraham, contrary to hope, beleued in hope, that he shulde be the father of many nacyons, accordynge to that whych was spoken:


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euen so shall thy seed be. And he faynted not in the fayth, nor yet consydered his awne body whych was now deed, euen when he was almost an hondred yeare olde: nether yet that Sara was past chyldeberinge.


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He stackered not at the promes of God thorow vnbelefe: but became stronge in fayth, and gaue God the prayse,


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but also for vs, to whom it shalbe counted so that we beleue on hym, that raysed vp Iesus oure Lorde from the deed:


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Because therfore that we are iustifyed by fayth, we are at peace with God, thorow oure Lorde Iesus Christ:


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by whom also it chaunsed vnto vs to be brought in thorow fayth, vnto thys grace, wherin we stande, and reioyce in hope of the glory of God.


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And hope maketh not ashamed: because the loue of God is sheed abroad in oure hertes, by the holy ghost whych is geuen vnto vs.


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For yf when we were enemyes, we were reconcyled to God by the deeth of hys sonne: moch more, seynge we are reconcyled, we shalbe preserued by hys lyfe.


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Not onely this, but we also ioye in God by the meanes of oure Lorde Iesus Christ, by whom we haue now optayned the attonment.


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Euen so deeth also went ouer all men, in so moch as all we haue synned. For euen vnto the lawe was synne in the worlde, but synne is not imputed, whan ther is no lawe:


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neuerthelesse deeth raygned from Adam to Moses, euen ouer them also that had not synned wyth lyke transgression as dyd Adam: which beareth the similitude of him that was to come.


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But the gyfte is not lyke as the synne. For yf thorow the synne of one, many be deed: moche more plenteous vpon many was the grace of God & gyfte by grace; whych was of one man Iesus Christ.


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And the gyfte is not ouer one synne: as deeth cam thorow one synne of one that synned. For damnacyon came of one synne vnto condemnacyon: but the gyft came to iustify from many synnes.


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For yf by the synne of one, deeth raygned by the meanes of one: moch more they (whych receaue aboundance of grace and of the gyfte of ryghtewesnes) shall raygne in lyfe by the meanes of one (that is to saye) Iesus Christ.


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Lyke wyse then as by the synne of one there sprang vp euell on all men to condemnacyon: euen so by the ryghteousnes of one, spryngeth good vpon all men to the ryghteousnes of lyfe.


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For as by one mannes disobedience many became synners: so by the obedience of one, shall many be made ryghteous.


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But the lawe in the meane tyme entred in, the synne shulde encreace. Neuerthelater where aboundance of synne was, there was more plenteousnes of grace.


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That as synne had raygned vnto deeth, euen so myght grace raygne thorow ryghtewesnes, vnto eternall lyfe, by the helpe of Iesu Christ.


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We are buryed then with him by baptyme, for to dye: that lyke wyse as Christ was raysed vp from deeth by the glorye of the father, euen so we also shulde walke in a newe lyfe.


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knowyng thys, that oure olde man is crucifyed with hym also, that the body of sinne myght vtterly be destroyed, that hence forth we shuld not be seruauntes vnto synne.


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For as touchynge that he dyed, he dyed concernynge synne once. And as touchynge that he lyueth, he lyueth vnto God.


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Lykewyse consydre ye also, that ye are deed as touchyng synne, but are alyue vnto God thorow Iesus Christ oure Lorde


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Let not synne raygne therfore in youre mortall bodye, that ye shulde ther vnto obey by the lustes of it.


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Nether geue ye youre membres as instrumentes of vnryghtewesnes vnto synne: but geue ouer your selues vnto God as they that of deed, are alyue. And geue ouer youre members as instrumentes of ryghtewesnes vnto God.


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Knowe ye not, how that to whom soeuer ye commit youre selues as seruauntes to obey, hys seruauntes ye are to whom ye obey: whether it be of synne vnto deeth, or of obedience vnto ryghtewesnes?


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God be thanked, that though ye were the seruauntes of synne, ye haue yet obeyed with herte vnto the rule of the doctryne, that ye be brought vnto.


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I speake grosly, because of the infirmytie of youre fleshe. As ye haue geuen youre members seruauntes to vnclennes and to iniquitye, (from one iniquitye to another) euen so now geue ouer youre members seruauntes vnto ryghtewesnes, that ye maye be sanctifyed.


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What frute had ye then in those thynges, wherof ye are now asshamed. For the ende of those thynges, is deeth.


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But now are ye delyuered from synne, & made the seruauntes of God, and haue youre frute to be sanctifyed, and the ende euerlastynge lyfe.


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For the rewarde of synne is deeth. but eternall lyfe is the gyfte of God, thorow Iesus Christ oure Lorde.


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Knowe ye not brethren (I speake to them that knowe the lawe) how that the lawe hath power ouer a man, as longe as it endureth.


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For the woman whych is in subiecyon to a man, is bounde by the lawe to the man, as longe as he lyueth. But yf the man be deed, she is loosed from the lawe of the man,


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So then yf whyle the man lyueth she couple her selfe with another man, she shalbe counted a wedlocke breaker. But yf the man be deed, she is fre from the lawe of the husband, so that she is no wedlocke breaker, though she couple her selfe with another man.


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Euen so ye also (my brethren) are deed concernynge the lawe by the body of Chryst, that ye shulde be coupled to another (I meane to him that is rysen agayne from deeth) that we shuld brynge forth frute vnto God.


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For when we were in the flesshe, the lustes of synne whych were stered vp by the lawe, raygned in oure members, to brynge forth frute vnto deeth.


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But now are we delyuered from the lawe, and deed vnto it wher vnto we were in bondage, that we shuld serue in a new conuersacyon of the sprete, and not in the olde conuersacyon of the letter.


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What shall we saye then? is the lawe synne? God forbyd: neuertheles I knew not synne, but by the lawe. For I had not knowne what lust had meant, excepte the lawe had sayd, thou shalt not lust.


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But synne toke an occasyon by the meanes of the commaundement and wrought in me all manner of concupiscence. For verely without the lawe, synne was deed.


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And the very same commaundement, whych was ordeyned vnto lyfe, was founde to be vnto me an occasyon of deeth.


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For synne toke occasyon by the meanes of the commaundement, and so disceaued me, & by the same slewe me.


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Was that then which was good, made deeth vnto me? God forbyd. Naye it was synne: that sinne might appeare (by it which was good) to worke deeth in me: that synne by the commaundement myght be out of measure synfull.


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For I knowe, that in me (that is to saye in my flesshe) dwelleth no good thinge. For, to wyll is present with me: but I fynde no meanes to performe that whych is good.


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But I se another lawe in my membres, rebellynge agaynst the lawe of my mynde, and subduynge me vnto the lawe of synne, whych is in my members.


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I thanke God thorow Iesus Christ oure Lorde. So then, wyth the mynde I serue the lawe of God, but wyth the flesshe the lawe of synne.


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Ther is then no damnacyon to them whych are in Chryst Iesu, whych walke not after the flesshe, but after the sprete.


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For the lawe of the sprete of lyfe thorow Iesus Christ, hath made me fre from the lawe of synne, and deeth.


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For what the lawe could not do (in as moch as it was weake because of the flesshe) that performed God, and sent hys sonne in the similitude of synfull flesshe,


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and by synne dampned synne in the flesshe: that the ryghtewesnes of the lawe, myght be fulfylled in vs, which walke not after the flesshe, but after the sprete.


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Because that the flesshly mynde is enemyte agaynst God: for it is not obedyent to the lawe of God, nether can be.


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But ye are not in the flesshe, but in the sprete: yf so be that the sprete of God dwell in you. If eny man haue not the spryte of Chryst, the same is none of hys.


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If Chryst be in you, the body is deed because of synne: but the spryte is lyfe for ryghtewesnes sake.


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Wherfore, yf the spryte of hym that raysed vp Iesus from deeth, dwell in you: euen he that raysed vp Chryst from deeth, shall quycken youre mortall bodyes, because of hys sprete that dwelleth in you.


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to lyue after the fleshe. For yf ye lyue after the fleshe, ye shal dye. But yf ye (thorowe the sprete) do mortyfye the dedes of the body, ye shall lyue.


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they are the sonnes of God. For ye haue not receaued the sprete of bondage to feare eny mor are, but ye haue receaued the sprete of adopcyon, wherby we crye: Abba father.


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If we be sonnes, then are we also heyres, the heyres I meane of God, & heyres anexed with Chryst yf so be that we suffer with hym, that we maye be also glorified together with hym.


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For I suppose that the afflyccyons of thys lyfe, are not worthy of the glory, which shalbe shewed vpon vs.


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because the creature is subdued to vanyte, agaynst the wyll therof, but for his will which hath subdued the same in hope.


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For the same creature shalbe delyuered from the bondage of corrupcyon, into the gloryous libertye of the sonnes of God.


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For we knowe, that euery creature groneth with vs also, and trauayleth in payne, euen vnto thys tyme.


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Not onely it, but we also which haue the fyrst frutes of the spryte, morne in oure selues also, and wayte for the adopcyon euen the delyueraunce of oure bodye.


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For we are sauyd by hope. But hope that is sene, is no hope. For how can a man hope for that, which he seyth?


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Lyke wyse, the sprete also helpeth oure infirmyties. For we knowe not what to desyre as we ought: but the sprete maketh intercessyon for vs, with gronynges which cannot be expressed.


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And he that searcheth the hertes knoweth, what is the meanynge of the spryte: for he maketh intercercessyon for the sayntes according to the pleasure of God.


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We knowe that all thynhes worke for the best vnto them that loue God, which also are called of purpose.


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For those which he knewe before, he also ordeyned before, that they shulde be lyke fassyoned vnto the shape of hys sonne, that he myght be the fyrst begotten sonne amonge many brethren.


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Moreouer, whom he appoynted before, them also he called. And whom he hath called, them also he iustyfyed: and whom he iustyfyed, them he also gloryfyed.


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which spared not hys awne sonne, but gaue him for vs all: how can it be, that with hym he shulde not geue vs all thynges also?


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who is he that can condempne? it is Chryst which dyed, yee, rather which is rysen agayne, which is also on the ryght hande of God, and maketh intercessyon for us.


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Who shall seperate vs from the loue of God? shall tribulacyon? or angusshe? or persecucyon? other honger? ether nakednesse? ether parell? ether swearde?


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As it is written: for thy sake are we kylled all daye longe, and are counted as shepe apoynted to be slayne.


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For I am sure, that nether deeth, nether lyfe, nether Angels, nor rule, nether power, nether thynges present, nether thynges to come,


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nether heygth, nether loweth, nether eny other creature shal be able to departe vs from the loue of God, which is in Christ Iesu oure Lorde.


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For I haue wysshed my selfe to be cursed from Chryst, for my brethren (my kynsmen as pertaynynge to the flesshe)


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which are the Israelites. To whom pertayneth the adopcyon, and the glorye, and the couenauntes and the lawe that was geuen, and the seruyce of God, and the promyses:


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whose also are the fathers, and they of whom (as concernynge the flesshe) Christ came, which is God in all thynges to be praysed for euer Amen.


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I speake not these thynges, as though the wordes of God had take none effecte. For they are not all Israelites, which are of Israell:


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nether are they all chyldren strayght waye, that are the seed of Abraham. But in Isaac shall thy seed be called:


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that is to saye: they which are the chyldren of the flesshe, are not the children of God. But they which be the chyldren of promes, are counted the seede.


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For yer the chyldren were borne, when they had nether done good nether bad (that the purpose of God by eleccyon, myght stande) it was sayde vnto her, not by the reason of workes, but by the caller:


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on whomsoeuer I haue compassyon. So lyeth it not then in a mans wyll or runnynge, but in the mercye of God.


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For the scripture sayth vnto Pharao: euen for thys same purpose haue I stered the vp, to shewe my power on the, and that my name myght be declared thorow out all the worlde.


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But O man, what art thou, which disputest with God? Shall the worcke saye to the worke man: why hast thou made me on this fassyon?


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Hath not the potter power ouer the claye, euen of the same lompe to make one vessel vnto honoure, and another vnto dishonoure?


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Euen so, God willyng to shewe hys wrath, and to make his power knowen suffered wyth longe pacyence the vessels of wrath, ordeyned to damnacyon,


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As he sayth also to Osee? I wyll call them my people which were not my people: and her beloued which was not beloued, (and her to haue optayned mercy, that had not optayned mercy)


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And it shall come to passe, that in the place where it was sayde vnto them: ye are not my people: there shall they be called the chyldren of the lyuynge God.


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But Esay cryeth concerning Israel though the nombre of the chyldren of Israel be as the sonde of the see, yet the remnaunt shall be saued


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For he fynyssheth the word verely, and maketh it short in ryghtewesnes. For a short worde wil God make on erth.


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And as Esay sayd before: except the Lorde of Saboth had left vs seede, we had bene made as Zodoma, and had bene lykened to Gomorra.


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What shall we saye then? We saye, that the gentyls which folowed not ryghtewesnes, haue ouertaken ryghtewesnes: euen the ryghtewesnes which cometh of fayth.


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Contrary wyse, Israel which folowed the lawe of rightwesnes could not attaine to the lawe of ryghtewsnes.


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Wherfore? euen because they sought it not by fayth: but as it were by the workes of the lawe. For they haue stombled at the stombylynge stone.


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As it is wrytten: Behold, I put in Syon a stomblynge stone, & a rocke that men shalbe offended at. And whosoeuer beleueth on hym, shall not be confounded.


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For I beare them recorde, that they haue a feruent mynde to God warde, but not according to knowledge.


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For they beynge ignoraunt of Goddes ryghtewesnes, and goynge aboute to stablysshe theyr awne ryghtewesnes, haue not bene obedient vnto the ryghtewesnes of God.


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For Moses wrytteth of the ryghtewesnes which cometh of the lawe, how that the man whych doth the thynges of the lawe, shall lyue therby.


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But the ryghtewesnes which cometh of fayth, speaketh on thys wyse: Saye not thou in thyne hert. who shall ascende into heauen (that is euen to fetch Chryst downe from aboue.)


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But what sayth he? The worde is nye the, euen in thy mouth and in thyne herte. Thys same is the worde of fayth, which we preache.


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For yf thou knowledge with thy mouth that Iesus is the Lorde, & beleue in thyne hert, that God raysed hym vp from deeth, thou shalt be safe.


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There is no difference betwene the Iewe and the Gentill. For one is Lord of all, which is ryche vnto all that call vpon him.


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How then shall they call on hym, on whom they haue not beleued? how shall they beleue on hym, of whom they haue not hearde? how shall they heare, without a preacher?


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And how shall they preache except they be sent? As it is written: how beautyfull are the fete of them which brynge tydynges of peace, and brynge tydynges of good thynges.


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But I aske: haue they not herde? No dout, their sounde went out into all landes: and their wordes into the endes of the worlde.


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But I demaunde, whether Israel dyd knowe or not? Fyrst Moses sayth: I will prouoke you to enuy, by them that are no people: by a folysihe nacion I wyll anger you.


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Esay after that, is bolde and sayeth: I am founde of them, that sought me not: I am manyfest vnto them, that asked not after me.


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But agaynst Israell he sayth: all daye longe haue I stretched forth my handes vnto a people that beleueth not, but speaketh agaynst me.


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I saye then: hath God cast awaye hys people? God forbyd. For euen I also am an Israelite, of the seed of Abraham, of the trybe of Beniamin,


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God hath not cast awaye his people, which he knewe before. Wote ye not, what the scripture sayth of Helias, how he maketh intercession to God agaynst Israell, saying:


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Lorde, they haue kylled thy Prophetes, and dygged downe thyne alters: and I am lefte alone, and they seke my lyfe.


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But what sayth the answere of God vnto hym? I haue reserued vnto my selfe seuen thousande men, which haue not bowed the knee to the ymage of Ball.


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If it be of grace, then is it not now of workes. For then grace is nomore grace. But If it be of workes, then is it now no grace. For then were deseruynge nomore deseruynge.


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What then? Israel hath not obtayned that which he seketh: but the eleccyon hath obtayned it. The remnaunt are blynded


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accordynge as it is written. God hath geuen them the sprete of vnquyetnes: eyes that they shuld not se, & eares that they shuld not heare, euen vnto this daye.


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And Dauid sayth: Let their table be made a snare to take them with all, and an occasyon to fall, and a reward vnto them.


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I saye then: haue they therfore stombled, that they shuld vtterly fall awaye together. God forbyd: but thorowe theyr fall is saluacyon happened vnto the Gentyls, for to prouoke them withall.


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Wherfore yf the fall of them be the ryches of the worlde, and the mynisshynge of them the ryches of the gentyls: How moch more their perfectnesse?


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For yf the castynge awaye of them, be the reconcylynge of the world: what shall the receauynge of them be, but lyfe agayne from deeth?


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For yf one pece be holy, the whole heepe is holy. And yf the rote be holy, the braunches shalbe holy also.


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Though some of the braunches be broken of, and thou beynge a wylde olyue tree, wast graft in among them, and made partaker of the rote and fatnes of the olyue tree,


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boast not thy selfe agaynst the braunches. For yf thou boast thy selfe, thou bearest not the rote, but the rote the.


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Be not hye mynded, but feare: for seynge that God spared not the naturall braunches, take hede, lest it come to passe that he spare not the also.


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Beholde therfore the kyndnes and rygorousnes of God: on them which fell, rygorousnes. but towardes the, kyndnes: yf thou continue in hys kyndnes. Or els thou shalt be hewen of,


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and they agayne yf they byde not styll in vnbelefe, shalbe graffed in agayne. For God is of power to graffe them in agayne.


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For yf thou wast cut out of a naturall wylde olyue tree, and wast graffed contrary to nature in a true olyue tree: how moch more shall the naturall braunches be graffed in their awne olyue tree agayne.


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I wolde not that this secrete shulde be hyd from you my brethren (lest ye shuld be wyse in youre awne consaytes) that partly blyndnes is happened in Israell, vntyll the fulnes of the gentyls be come in:


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and so all Israel shalbe saued. As it is wrytten. There shall come out of Syon he that doth delyuer, and shall turne awaye vngodlynes from Iacob.


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As concernynge the gospell they are enemies for youre sakes: but as touchyng the eleccyon they are loued for the fathers sakes.


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for loke, as ye in tyme passed haue not beleued God, yet haue now obtained mercy thorow their vnbelefe:


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euen so now haue they not beleued the mercy which is happened vnto you: that they also maye obtayne mercy.


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O the depnes of the ryches both of the wysdome and knowledge of God: how vnsercheable are his iudgementes, & his wayes past fyndynge out;


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I beseche you therfore brethren, by the mercyfulnes of God, that ye make yor bodies a quycke sacryfice, holy & acceptable vnto God: which is youre resonable seruynge of God


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& fassyon not youre selues lyke vnto this worlde: but be ye chaunged in youre shape, by the renuyng of your mynde, that ye maye proue what thynge that good, and acceptable, and perfaycte wyll of God is.


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For I saye (thorowe the grace that vnto me geuen is) to euery man amonge you, that noman stonde hye in his owne conceate, more then it becommeth hym to esteme of him selfe: but so iudge of hym selfe, that he be gentle and sober, accordynge, as God hath dealte to euery man the measure of fayth.


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Seynge that we haue diuers gyftes accordynge to the grace that is geuen vnto vs: yf eny man haue the gyft of prophesye, let him haue it that it be agreyng vnto the fayth.


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Let hym that exhorteth, geue attendaunce to his exhortacion. If eny man geue, let hym do it with synglenes. Let hym that ruleth, do it wit diligence. If eny man shewe mercy, let hym do it with cherfulnes.


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Be not slouthfull in the busynes which ye haue in hande. Be feruent in the sprete. Applye youre selues to the tyme.


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Be of lyke affeccion one towardes another. Be not hye mynded: but make youre selues equall to them of the lower sorte. Be not wyse in youre awne opynyons.


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Dearly beloued, auenge not youre selues, but rather geue place vnto wrath. For it is wrytten: vengeaunce is myne, I wyll rewarde, sayth the Lorde.


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Therfore, yf thyne enemy honger, fede him: yf he thyrst, geue hym dryncke. For in so doyng thou shalt heape coles of fyre on hys heade.


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Let euery soule submyt hym selfe vnto the auctoryte of the hyer powers. For there is no power but of God.


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The powers that be, are ordeyned of God. Whosoeuer therfore resysteth power, resysteth the ordinaunce of God. But they that resyst, shall receaue to them selfe damnacyon.


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For rulers are not fearfull to them that do good, but to them that do euyll. Wylt thou be without feare of the power? Do well then: and so shalt thou he praysed of the same.


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For he is the mynyster of God, for thy welth. But and yf thou do that which is, euyll, then feare: for he beareth not the sweard for nought: for he is the mynister of God, to take vengeaunce on hym that doth euyll.


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And euen for this cause paye ye tribute. For they are Goddes mynysters, seruinge for the same purpose.


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Geue to euery man therfore hys duetye: tribute to whom tribute belongeth: custome, to whom custome is due: feare, to whom feare belongeth: honoure, to whom honoure pertayneth.


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O we nothynge to eny man: but thys, that ye loue one another. For he that loueth another hath fulfylled the lawe.


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For these commaundementes. Thou shalt not commytt aduoutry: thou shalt not kyll: thou shalt not steale: thou shalt not beare false wytnes: thou shalt not lust, and so forth (yf there be eny other commaundement) it is all comprehended in thys sayinge, Namely: Loue thyne neyghbour as thy selfe.


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This also, we knowe the season howe that it is tyme that we shulde now awake out of slepe. For now is oure saluacyon nearer, then when we beleued.


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The nyght is passed, the daye is come nye. Let vs therfore cast awaye the dedes of darcknes, and let vs put on the Armoure of lyght.


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Let vs walke honestly as it were in the daye lyght: not in eatynge & drynckynge, nether in chamburyng and wantannes, nether in stryfe & enuyinge:


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but put ye on the Lorde Iesus Chryst. And make not prouisyon for the fleshe, to fulfyll the lustes of it.


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Let not hym that eateth, despise hym that eateth not. And let not him whych eateth not, iudge him that eateth. For God hath receaued him.


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What art thou that iudgest another mannes seruaunt whether he stande or fall that pertayneth vnto hys awne master: ye, he shall be holden vp, that he maye stande. For God is able to make hym stande.


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This man putteth difference bitwene daye & daye. Another man counteth all dayes alyke. Let euery mans mynde satisfye him selfe.


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He that obserueth the daye, doeth it vnto the Lorde. And he that doth not obserue the daye, doeth it for the Lorde also. He that eateth, doth it to please the Lorde, for he geueth God thankes.


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For none of vs lyueth for hym selfe, and no man dyeth for hym selfe. For yf we lyue, we lyue vnto the Lorde. And yf we dye, we dye vnto the Lord. Whether we lyue therfore, or dye, we are the Lordes.


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But why doest thou then iudge thy brother? Other, why doest thou despise thy brother? We shalbe all brought before the iudgement seate of Christ.


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For it is written: as truely as I lyue sayth the Lorde: all knees shall bowe to me, and all tonges shall geue prayse to God.


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Let vs not therfore iudge one another eny more. But iudge thys rather, that no man put a stomblynge blocke, or an occasyon to fall in hys brothers waye.


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For I knowe, and am full certifyed by the Lorde Iesus, that ther is nothynge comen of it selfe: but vnto hym that iudgeth it to be comen: to hym is it comen.


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If thy brother be greued wyth thy meate, nowe walkest thou not charitablye. Destroye not hym wyth thy meate, for whom Chryst dyed.


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For the kyngdome of God is not meate and drynke: but ryghtwesnes, and peace and ioye in the holy ghost.


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Let vs therfore folowe those thinges which make for peace, and thynges wherwith one maye edifye another.


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Destroye not the worke of God for a lytell meates sake. All thinges are pure: but it is euyll for the man: which eateth wyth hurte of conscience.


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It is good nether to eate flesshe, nether to drinke wyne nether eny thynge, wherby thy brother stombleth, ether falleth, or is made weake.


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Hast thou fayth? haue it wyth thy selfe before God. Happy is he, that condempneth not hym selfe, in the thynge whych he aloweth.


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For he that maketh conscience, is dampned yf he eate: because he eateth not of fayth. For whatsoeuer is not of fayth, that same is synne.


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We whych are stronge ought to beare the fraylnes of them, whych are weake, and not to stonde in oure awne consaytes.


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For Christ pleased not him selfe: but as it is written. The rebukes of them which rebuked the, fell on me.


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Whatsoeuer thinges are written afore tyme, they are written for our learnynge, that we thorow pacience and comforte of the scriptures, myght haue hope.


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The God of pacyence and consolacyon, graunt you, to be lyke mynded one towardes another, after the ensample of Chryst Iesu:


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And thys I saye, that Iesus Chryst was a mynister of the circumcisyon for the trueth of God, to conferme the promyses made vnto the fathers:


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that the gentyls myght prayse God for hys mercy, as it is wrytten. For this cause I will prayse the amonge the gentyls, and synge vnto thy name.


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And agayne Esay sayth: ther shalbe the rote of Iesie, and he that shall ryse to raygne ouer the gentyls: in hym shall the gentyls trust.


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The God of hope fyll you wyth all ioye and peace in beleuyng: that ye maye be ryche in hope, thorow the power of the holy ghost.


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I my selfe am full certifyed of you (my brethren) that ye also are full of goodnes, & fylled with all knowledge, willinge to exhorte one another.


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Neuerthelesse (brethren) I haue some what more boldly wrytten vnto you, partely to put you in remembraunce, thorow the grace that is geuen me of God,


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that I shuld be the minister of Iesu Christ amonge the Gentyls, & shuld minyster the Gospell of God, that the offeryng of the gentyls myght be acceptable, & sanctified by the holy ghost.


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For I dare not speake of eny of those thynges, whych Chryst hath not wrought by me, to make the Gentyls obedient, with worde and dede,


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in myghty sygnes & wonders, by the power of the sprete of God: so that from Ierusalem & the coastes rounde aboute vnto Illyrycum, I haue fylled all countres with the Gospell of Christ.


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So haue I enforsed my selfe to preache the Gospell, not where Chryst was named, lest I shulde haue bylt on another mannes foundacyon:


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but as it is written. To whom he was not spoken of, they shall se: & they that hearde not, shall vnderstande.


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but nowe, seynge I haue nomore to do in these countrees, and also haue bene desyrous many yeares to come vnto you,


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whensoeuer I take my iorney into spayne, I wyll come to you. For I trust to se you in my iorney, and to be brought on my waye thither warde by you, after that I haue somwhat enioyed your acquaintaunce.


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For it hath pleased them of Macedonia and Achaia to make a certayne distribucyon vpon the poore saynctes, whych are at Ierusalem.


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It hath pleased them verely, and their detters are they. For yf the Gentyls be made partetakers of their spirituall thynges, their dutie is to minyster vnto them in bodyly thinges.


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When I haue performed this, and haue brought them this frute sealed, I wyll come backe agayne by you into Spayne.


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I am sure that when I come vnto you I shall come with aboundaunce of the blessynge of the Gospell of Chryst.


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I beseche you brethren for oure Lord Iesus Christes sake, and for the loue of the sprete, that ye helpe me in my busynes with youre prayers to God for me,


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that I maye be delyuered from them which beleue not in Iewry: & that this my seruice, which I haue to do at Ierusalem, maye be accepted of the saynctes,


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that ye receaue her in Christ, as it becommeth sainctes, and that ye assyst her in what soeuer busynes she neadeth of youre ayde. For she hath suckered many, and myne awne selfe also.


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whych haue for my lyfe layde downe their awne neckes. Unto whom not I onely geue thankes, but also all the congregacions of the Gentyls.


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Lyke wyse, grete the congregacion that is in their house. Salute my welbeloued Ephenetes, which is the fyrst frute of Achaia in Christ.


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Salute Andronicus and Iunia my cosyns, and presoners with me also: which are well taken amonge the Apostles, & were in Christ before me.


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Salute Herodion my kynsman. Grete them that be of the housholde of Narcissus, whych are in the Lorde.


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Salute Triphena and Triphosa, whych labour in the Lorde. Salute the beloued Persis, which laboured moch in the Lorde.


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Salute Philologus and Iulia, Nereus and his syster, and Olympha, & all the saynctes which are with them.


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I beseche you brethren, marke them which cause diuisyon & geue occasions of euyll, contrary to the doctrine, which ye haue learned: & auoyde them.


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For they that are suche, serue not the Lorde Iesus Christ, but their awne bellyes, & with swete and flatterynge wordes, deceaue the hertes of the innocentes.


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For your obedience is gone abroade vnto all men. I am glad therfore no dout, of you. But yet I wolde haue you wyse vnto that which is good, & to be innocente as concernynge euyll.


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The God of peace shall treade Satan vnder youre fete shortly. The grace of oure Lorde Iesu Christ be with you.


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Gayus myne hoste & the hoste of all the congregacion, saluteth you. Erastus the treasorer of the cytie, saluteth you. And Quartus a brother saluteth you.


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To him that is of power to stablisshe you, according to my Gospell, & preaching of Iesus Christ in vtterynge of the mistery whych was kept secret sence the worlde beganne,


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but now is opened by the scriptures of the prophetes at the commaundement of the euerlastynge God, to stere vp obedience to the fayth, publysshed amonge all nacions:


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Unto the congregacyon of God whych is at Corynthum. To them that are sanctifyed by Christ Iesu, called saynctes, with all that call on the name of oure Lorde Iesus Chryst in euery place, ether of theirs or of oures.


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I thanke my God allwayes on youre behalfe, for the grace of God, whych is geuen you by Iesus Christ,


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which shall also strenght you vnto the ende, that ye maye be blamelesse in the daye of oure Lorde Iesus Christ.


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I beseche you brethren by the name of oure Lord Iesus Christ, that ye all speake one thinge, and that there be no dissencion amonge you: but that ye maye be a whole body: of one mynde and of one meanynge.


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For it is shewed vnto me (my brethren) of you, by them which are of the house of Cloe, that ther is stryfes amonge you.


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I speake of the same that euery one of you sayeth: I holde of Paul: I holde of Apollo: I holde of Cephas: I holde of Christ.


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For Christ sent me not to baptyse, but to preache the Gospell, not wt wysdome of wordes, lest the crosse of Christ shulde haue bene made of none effecte.


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For the preaching of the crosse, is to them that perisshe, foolishnes: but vnto vs which are saued it is the power of God.


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For it is wrytten: I will destroye the wysdome of the wyse, and wyll cast awaye the vnderstandynge of the prudent.


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Hath not God made the wysdome of this worlde foolishnes? For after that the worlde thorowe wysdome knewe not God, in the wysdome of God, it pleased God thorowe foolyshnes of preachynge, to saue them that beleue.


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But we preache Christ crucifyed, vnto the Iewes an occasyon of fallynge, and vnto the Grekes foolysihnes:


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but vnto them whych are called both of the Iewes & Grekes, we preache Christ the power of God and the wysdome of God.


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Brethren, ye se your callynge, how that not many wyse men after the flesshe, not many myghty, not many of hye degre, are called:


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But God hath chosen the folisshe thynges of the worlde, to confounde the wyse. And God hath chosen the weake thynges, of the worlde, to confounde thynges whych are myghtye.


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And vyle thynges of the worlde, & thinges which are despised, hath God chosen, yee and thinges of no reputacyon, for to brynge to nought thynges of reputacyon,


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And of hym are ye, in Chryst Iesu, whych of God is made vnto vs, wysdome, & rightwesnes, and sanctifyinge, and redempcyon.


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And I brethren (when I came to you) came not in gloriousnes of wordes, or of wysdome, shewynge vnto you the testimony of God.


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Nether shewed I my selfe that I knewe eny thynge amonge you, saue Iesus Christ, euen the same that was crucifyed.


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And my wordes and my preachynge was not wt entysynge wordes of mannes wysdome: but in shewynge of the sprete and of power,


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We speake of wysdome amonge them that are perfecte: not the wysdome of this world, nether of the rulars of this worlde (whych go to nought)


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but we speake the wysdome of God, whych is in secrete & lyeth hyd, which God ordeyned before the worlde, vnto oure glory:


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which wysdome none of the rulars of this worlde knewe. For had they had knowlege, they wold not haue crucifyed the Lorde of glory.


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But as it is written. The eye hath not sene, and the eare hath not heard, nether haue entred into the hert of man, the thynges which God hath prepared for them that loue hym.


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But God hath opened them vnto vs by his sprete. For the sprete searcheth all thinges, ye the botome of Goddes secretes.


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For what man knoweth the thinges of a man: saue the sprete of man which is wt in him? Euen so the thynges of God knoweth no man, but the sprete of God.


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And we haue not receaued the sprete of the worlde: but the sprete which commeth of God, for to knowe the thynges that are geuen to vs of God:


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which thynges also we speake (not wt wordes that mannes wysdome teacheth, but wt wordes whych the holy ghost doth teache) makyng spirituall comparisons of spretuall thinges.


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The naturall man perceaueth not the thinges that belonge to the sprete of God. For they are but folyshnes vnto him. Nether can he perceaue them, because they are spretually examined.


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For who hath knowen the mynde of the Lord, other who shall informe hym? But we vnderstande the mynde of Chryst.


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And I coulde not speake (vnto you brethren) as vnto spretuall: but as vnto carnall, euen as vnto babes in Christ.


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I gaue you mylke to drynke, and not meate. For ye then were not stronge, nether are ye as yet. For ye are yet carnall.


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As longe verely as ther is amonge you enuyinge, & strife & sectes: are ye not carnall, & walke after the maner of men?


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What is Paul? What thynge is Apollo? Onely ministers are they by whom ye beleued, euen as the Lorde gaue euery man grace.


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So then, nether is he that planteth eny thyng, nether he that watreth, but God that geueth the encreace.


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He that planteth and he that watreth, are one. Euery man yet shall receaue hys rewarde, accordynge to his laboure.


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Accordynge to the grace of God geuen vnto me, as a wyse buylder haue I layde the foundacyon. And another bylt theron. But let euery man take hede, how he byldeth vpon.


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euery mannes worcke shall appeare. For the daye shall declare, whych shalbe shewed in fyre. And the fyre shall trye euery mannes worcke, what it is.


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If eny mannes worcke burne, he shall suffre losse, but he shalbe safe hym selfe: neuertheles, yet as it were thorowe fyre.


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If eny man defyle the temple of God, hym shall God destroye. For the temple of God, is holy, whych temple ye are.


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Let no man deceaue him selfe. If eny man seme wyse to hym selfe amonge you, let hym become a foole in this worlde, that he maye be wyse.


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For the wysdom of thys worlde is folyshnes with God. For it is wrytten: he compaseth the wyse in theyr craftynes.


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whether it be Paul, ether Apollo, ether Cephas: whether it be the worlde, ether lyfe, ether deeth, whether they be present thynges, or thynges to come: all are youres:


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Let a man this wyse esteme vs, euen as the minysters of Christ, and stewards of the secretes of God.


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Wyth me is it but a very small thynge, that I shuld be iudged of you, ether of mans iudgement. No I iudge not myne awne selfe.


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Therfore iudge nothinge before the tyme vntyll the Lorde come, whych wyll lyghten thinges that are hyd in darcknes, and open the counsels of the hertes. And then shall euery man haue prayse of God.


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These thynges (brethren) I haue for an ensample described in myne awne person, & in Apollos, for youre sakes, that ye myght learne by vs, that noman counte of hym selfe beyonde that which is aboue wrytten: that one swell not agaynst another for eny mans cause.


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For who preferreth the? What hast thou, that thou hast not receaued? If thou haue receaued it, why reioysest thou, as though thou haddest not receaued it?


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Nowe ye are full: nowe ye are made ryche: ye raygne as kinges without vs: and I wolde to God ye dyd raygne, that we myght raygne with you.


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For me thynketh, that God hath set forth vs (which are the last Apostles) as it were men appoynted to deeth. For we are a gasynge stocke vnto the worlde, and to the Angels, and to men.


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We are fooles for Christes sake, but ye are wyse thorowe Chryst. We weake, but ye are stronge. Ye are honorable, but we are despysed.


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Euen vnto this tyme we honger and thyrst, and are naked, and are boffeted with fystes, and haue no certayne dwellynge place,


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& laboure, worckynge wt oure awne handes. We are reuyled, and yet we blesse. We are persecuted, and suffer it.


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We are euyll spoken of, & we praye. We are made as it were the fylthines of the worlde, the ofscowrynge of all thynges, euen vnto thys daye.


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For though ye haue ten thousande instructours in Chryst: yet haue ye not many fathers. In Chryst Iesu I haue begotten you thorow the Gospell.


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For thys cause haue I sent vnto you Tymotheus, which is my deare sonne, and faythfull in the Lorde, whych shall put you in remembraunce of my wayes, that I haue in Chryst, euen as I teach euery where in all congregacions.


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But I wyll come to you shortely yf God wyll: & will know, not the wordes of them which swell but the power:


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There goeth a commen sayinge that ther is fornicacion amonge you, and soch fornicacyon, as is not named amonge the gentyls: that one shuld haue hys fathers wyfe.


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And ye swell, and haue not rather sorowed, that he which hath done thys dede, myght be put from amonge you.


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For I verely as absent in body, but present in sprete, haue determined allready (as though I were present) concernynge hym that hath done this dede,


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in the name of oure Lord Iesu Christ, when ye are gathered together, and my sprete wt you, with the power of the Lorde Iesus Chryst


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to delyuer hym vnto Satan, for the destruccyon of the flesshe, that the sprete maye be saued in the daye of the Lorde Iesus.


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Pourge therfore the olde leuen that ye maye be newe dowe, as ye are swete breed. For Christ oure passeouer is offered vp for vs.


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Therfore, let vs kepe holy daye, not with olde leuen, nether with the leuen of malicyousnes & wickednes: but with the swete breed of purenes and trueth.


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And I meant not at all of the fornicatours of this world, ether of the coueteous, or extorsyoners, ether the ydolaters: for then must ye nedes haue gone out of the world.


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But now I dyd write vnto you, that ye company not together, yf eny that is called a brother, be a fornicator, or coueteous, or a worshypper of ymages, ether a raylar, ether a dronckard, or an extorcionar: wyth hym that is soche, se that ye eate not.


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Darre one of you hauynge busynes wyth another, go to lawe vnder the wycked, & not rather vnder the saynctes?


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Do ye not knowe, that the saynctes shall iudge the worlde? If the worlde shalbe iudged by you: are ye not good inough to iudge small trifles?


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knowe ye not, howe that we shall iudge the angels? Howe moche more, maye we iudge thinges that pertayne to the lyfe?


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If ye haue iudgementes of worldely matters, take then whych are despysed in the congregacyon, and make them iudges.


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This I saye to youre shame. Is ther vtterly no wyse man amonge you? What not one at all, that can iudge betwene brother and brother,


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Nowe therfore, there is vtterly a faute amonge you, because ye go to lawe one wyth another. Why rather suffer ye not wronge? why rather suffre ye not your selues to haue harme?


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Do ye not knowe, how that the vnryghteous shall not inheret the kyngdome of God? Be not deceaued. For nether fornicatours, nether worshyppers of ymages, nether aduoutrers, nether weaklynges, nether abusers of them selues wyth mankynde,


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nether theues, nether couetouse, nether dronkardes, nether cursed speakers, nether pyllers, shall inheret the kyngdome of God.


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And soch were some of you, but ye are wasshed: but ye are sanctifyed: but ye are iustifyed by the name of the Lorde Iesus, & by the sprete of oure God.


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I maye do all thynges, but all thynges are not profytable. I maye do all thynges: but I will be brought vnder no mans power.


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Meates are ordeyned for the belly, & the belly for meates: but God shall destroye both it and them. Let not the body be applyed vnto fornicacyon, but vnto the Lorde, and the Lorde vnto the body.


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Ether knowe ye not, that youre bodyes are the membres of Christ? shall I nowe take the members of Christ, and make them the members of an harlot? God forbyd.


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Do ye not knowe, that he whych coupleth hym selfe wt an harlot, is become one body. For two (sayth he) shalbe one flesshe.


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Fle fornicacion. Euery synne that a man doth, is without the body. But he that is a fornicator, synneth against his awne body.


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Ether knowe ye not, how that youre bodyes are the temple of the holy ghost, which dwelleth in you, whom ye haue of God, and how that ye are not youre awne?


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For ye are dearly bought. Therfore glorifye God in youre bodyes, and in youre spretes, which are Goddes.


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Neuerthelesse, to a voyde whordome let euery man haue hys wyfe: and let euery woman haue her husbande.


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The wyfe hath not power of her awne body: but the husbande. And lykewyse the husbande hath not power of his awne body: but the wyfe.


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Wythdrawe not youre selues one from another, except it be with consent for a tyme, for to geue youre selues to fastynge and prayer. And afterwarde come together agayne, lest Satan tempte you for youre incontinencie.


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For I wolde that all men were as I my selfe am: but euery man hath his proper gyfte of God, one after this manner, another after that.


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If she separate her selfe, let her remayne vnmaryed, or be reconciled vnto her husbande agayne. And let not the husbande put awaye his wyfe from him.


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To the remnaunt speake I, not the Lorde If eny brother haue a wyfe that beleueth not, yf she be content to dwell with him, let hym not put her awaye.


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And the woman whych hath to her husbande an infidell, & consent to dwell wyth her, let her not put hym awaye.


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For the vnbeleuynge husbande is sanctified by the wyfe, & the vnbeleuinge wyfe is sanctifyed by the husbande. Or els were your chyldren vncleane: but nowe are they holye.


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But & yf the vnbeleuynge departe, let him departe. A brother or a syster is not in subieccyon to soche. But God hath called vs in peace.


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For how knowest thou (o woman) whether thou shalt saue thy husbande or no? Other howe knowest thou (o man) whether thou shalt saue thy wyfe or no?


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but euen as God hath distributed to euery man. As the Lorde hath called euery man, so let hym walke: and so ordeyn I in all congregacyons.


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If eny man be called beynge circumcised, let him not adde vncircumcisyon. If eny be called vncircumcised, let hym not be circumcised.


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Circumcisyon is nothynge, and vncircumcisyon is nothinge: but the kepynge of the commaundementes of God.


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For he that is called in the Lorde, beynge a seruaunt, is the Lordes freman. Lykewyse he that is called beynge fre, is Christes seruaunt.


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As concernynge virgins, I haue no commaundement of the Lorde: yet geue I counsell, as one that hath obtayned mercye of the Lord, to be faythfull.


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But and yf thou marye a wyfe, thou hast not synned. Lykewyse, yf a virgyn mary, she hath not synned. Neuerthelesse soche shall haue trouble in their flesshe: but I fauoure you.


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This saye I brethren, the tyme is shorte. It remayneth, that they whych haue wyues, be as though they had none:


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and they that wepe, be as though they wept not: and they that reioyce, be as though they reioyced not: & they that bye, be as though they possessed not:


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and they that vse this worlde, be as though they vsed it not. For the fassyon of thys worlde goeth awaye.


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I wolde haue you without care. He that is vnmaryed, careth for the thynges that belong to the Lord, howe he maye please the Lord.


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But he the hath maryed a wyfe careth for the thinges that are of the worlde, howe he maye please his wyfe.


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There is difference betwene a virgin & a wife. The syngle woman careth for the thinges that are of the Lorde, that she maye be holy both in bodye & also in sprete. Agayne: she that is maryed, careth for the thinges that pertayne to the worlde, how she maye please her husbande.


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This speake I for youre profet, not to tangle you in a snare: but that ye maye folowe it which is honest & comly, & that ye maye cleaue vnto the Lorde without separacion.


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If eny man thynke that it is vncomly for his virgin, yf she passe the tyme of maryage, and yf so nede require, let him do what he lysteth, he synneth not: let them be coupled in mariage.


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Neuerthelesse, he that purposeth surely in his herte, hauynge no nede: but hath power ouer his awne will: & hath so decreed in his hert, that he will kepe his virgin, doth well. So then, he that ioyneth his virgin in mariage doth well.


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The wyfe is bounde to the mariage, as longe as her husband lyueth. If her husband dye, she is at libertie to mary with whom she will, onely in the Lorde.


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But she is happier, yf she so abyde, after my iudgement. And I thinke verely, that I haue the sprete of God.


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As touchyng thinges offred vnto ymages, we are sure that we all haue knowledge. Knowledge maketh a man swell: but loue edifyeth.


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As concernyng the eatyng of those thynges that are offred vnto ydols, we are sure, that the ymage is nothing in the worlde and that ther is none other God, but one.


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And though ther be that are called Goddes, whether in heauen other in erth (as ther be Goddes many, and Lordes many)


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yet vnto vs is there but one God, which is the father, of whom are all thinges, & we for him & one Lord Iesus Christ, by whom are all thinges, and we by him.


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But euery man hath not knowledge. Some hauing conscience because of the ymage, vntill thys houre, eate as a thinge offered vnto ymages: & so their conscience beinge weake is defyled.


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But meate maketh vs not acceptable to God. Nether yf we eate, are we the better. Nether yf we eate not, are we the worsse.


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But take hede, lest by any meanes this libertie of yours be an occasion of falling to them that are weake.


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For yf some man se the which hast knowledge, syt & eate of meate offred vnto ymages, shall not the conscience of him which is weake, be boldened to eate those thynges, which are offered to ymages.


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Are ye not my worke in the Lorde? If I be not an Apostle vnto other, yet am I vnto you. For the seale of myne Apostleshyppe are ye in the Lord.


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Haue we not power to leade about a woman a syster, as well as other Apostles, and as the brethren of the Lorde, and Cephas?


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Who goeth a warfare eny tyme at hys awne cost? who planteth a vineyarde, and eateth not of the frute therof? Or who fedeth a flocke and eateth not of the mylcke of the flocke?


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For it is wrytten in the lawe of Moses. Thou shalt not mosell the mouth of the oxe that treadeth oute the corne. Doth God take thought for oxen?


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Sayth he it not alltogether for oure sakes? For oure sakes no doute this is written: that he whych eareth shulde eare in hope & that he whych throssheth in hope, shulde be partaker of hys hope.


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If other be partakers of thys power ouer you, wherfore are not we rather? Neuerthelesse we haue not vsed this power: but suffre all thinges, lest we shulde hinder the Gospell of Chryst.


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Do ye not knowe, howe that they which minister aboute holy thinges lyue of the sacrifyce? They which wayte of the temple, are partakers of the temple.


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But I haue vsed none of these thinges. Neuertheles I wrote not these thinges, that it shuld be so done vnto me. For it were better for me to dye, then that eny man shuld take this reioysinge from me.


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For yf I preach the Gospell, I haue nothynge to reioyce of. For necessyte is put vnto me. But wo is it vnto me, yf I preach not the Gospell.


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If I do it wt a good will, I haue a reward. But yf I do it against my will, an office is committed vnto me.


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What is my reward then? Uerely that when I preach the Gospell, I make the Gospell of Christ fre, that I misuse not myne auctorite in the Gospell.


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For though I be fre from all men, yet haue I made my selfe seruaunt vnto all men, that I myght wynne the moo.


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Unto the Iewes, I became as a Iewe, to wynne the Iewes. To them that were vnder the lawe, was I made as though I had bene vnder the lawe, to wynne them that were vnder the lawe.


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To them that were wythout lawe, became I as though I had bene wythout lawe (when I was not without lawe as perteyning to God, but vnder the lawe of Chryst) to wynne them that were wythout lawe.


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To the weake became I as weake, to wynne the weake: In all thinges I fasshyoned my selfe to all men, to saue at the least waye some.


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Perceaue ye not, howe that they which runne in a course, runne all, but one receaueth the rewarde? So runne, that ye maye obtayne.


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Euery man that proueth masteries, abstayneth from all thynges. And they do it to obtayne a crowne that shall perysshe: but we to obtayne an euerlasting crowne.


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but I tame my body, & brynge it into subieccyon, lest by anye meanes it come to passe, that whan I haue preached to other, I my selfe shulde be a cast awaye.


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Brethren, I wolde not that ye shulde be ignoraunt, howe that our fathers were all vnder the cloude, and all passed thorowe the see,


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and dyd all dryncke of one maner of spirituall dryncke. And they drancke of that spirituall rocke that folowed them, whych rocke was Chryst.


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And that ye shuld not be worshyppers of ymages, as were some of them, accordynge as it is wrytten: The people sate downe to eate & drincke, & rose vp to playe.


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Nether let vs be defyled wt fornicacyon, as some of them were defyled wyth fornicacyon, & fell in one daye .xxiij. thousand.


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All these thynges happened vnto them for ensamples, but are wrytten to put vs in remembraunce, whom the endes of the worlde are come vpon.


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Ther hath none other temptacyon taken you, but soche as foloweth the nature of man. But God is faythfull whych shall not suffer you to be tempted aboue youre strength: but shall in the myddes of the temptacyon make awaye, that ye maye be able to beare it.


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is not the breed whych we breake, partetakynge of the body of Chryst? because that we (though we be many) yet are one breed & one bodye, in as moche as we all are partakers of one bred.


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What saye I then? that the ymage is eny thynge? or that it whych is offered to ymages, is eny thynge?


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Nay, but thys I saye: that the thynges whych the gentyls offer, they offer to deuyls, and not to God. I wolde not that ye shulde haue felloshyppe wyth the deuyls.


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Ye can not dryncke of the cup of the Lorde, and of the cup of deuyls. Ye cannot be the partakers of the Lordes table, and of the table of deuelles.


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Ether do we prouoke the Lord? Are we stronger then he? I maye do all thynges, but all thynges are not expedient.


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If eny of them whych beleue not, byd you to a feast, and ye be disposed to go, whatsoeuer is sett before you, eate, askynge no questyon for conscience sake.


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But and yf eny man saye vnto you: thys is offred vnto ymages, eate not of it for hys sake that shewed it, and for conscience sake. The erth is the Lordes and all that therin is.


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Conscience I saye, not thyne, but of the other. For why is my liberte, iudged of another mannes conscience?


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For yf I take my parte with thankes, why am I euyll spoken of, for that thynge wherfore I geue thankes?


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Se that ye geue none occasyon of euyll, nether to the Iewes, nor yet to the gentyls, nether to the congregacyon of God:


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euen as I please all men in all thynges, not sekynge myne awne profet, but the profet of many, that they myght be saued.


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I commende you brethren, that ye remember me in all thynges, and kepe the ordinaunces, euen as I delyuered them to you.


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But I wolde haue you to knowe, that Christ is the heed of euery man. And the man is the womans heed. And God is Christes heed.


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Euery woman that prayeth or prophesyeth bare headed, dishonesteth hyr head. For that is euen all one, as yf she were shauen.


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If the woman be not couered, let her also be shoren. If it be shame for a woman to be shorne or shauen, let her couer her heed.


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A man ought not to couer his heed, for as moch as he is the ymage and glory of God. But the woman is the glory of the man.


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yf he haue longe heere: and a prayse to a woman: yf she haue longe heer. For hyr heer is geuen her to couer her withall.


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This I warne you of, and commende not, that ye come not together after a better maner, but after a worsse.


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For fyrst of all when ye come together in the congregacion, I heare that there is dyssencyon amonge you: and I partely beleue it.


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When ye come to gether therfore into one place, the Lordes supper can not be eaten. For euery man begynneth afore to eate his awne supper.


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Despyse ye the congregacion of God, and shame them that haue not? What shall I saye vnto you? shal I prayse you? In this prayse I you not.


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That which I delyuered vnto you, I receaued of the Lorde. For the Lorde Iesus the same nyght, in which he was betrayed, toke breed:


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and whan he had geuen thankes, he brake it and sayde: Take ye, and eate: this is my body, whych is broken for you. This do ye in the remembraunce of me.


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After the same maner also he toke the cup, when supper was done, sayinge: This cuppe is the new testament in my bloude. Thys do as oft as ye dryncke it, in remembraunce of me.


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For as often as ye shall eate this breed, and drincke this cup: ye shall shewe the Lordes deeth tyll he come.


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Wherfore, whosoeuer, shall eate of this bread, or dryncke of the cup of the Lorde vnworthely, shalbe gyltye of the body and bloud of the Lorde.


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For he that eateth or dryncketh vnworthely, eateth and dryncketh his awne damnacyon, because he maketh no difference of the Lordes body.


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But when we are iudged of the Lorde, we are chastened, that we shulde not be damned with the worlde.


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If any man honger, let him eate at home, that ye come not together vnto condemnacyon. Other thynges will I set in order, when I come.


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Wherfore I declare vnto you, that no man speakyng by the sprete of God, defyeth Iesus. Also no man can saye that Iesus is the Lorde, but by the holy ghost.


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For to one is geuen thorow the spirite the vtteraunce of wisdome. To another is geuen the vttraunce of knowledge by the same sprete.


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To another is geuen fayth, by the same sprete. To another the gyftes of healinge by the same sprete.


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To another power to do miracles. To another prophesye. To another iudgement to discerne spretes. To another diuers tonges. To another the interpretacyon of tonges:


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But these all worketh euen the selfe same sprete, diuidynge to euery man a seuerall gyfte, euen as he wyll.


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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 bodye, euen so is Christ.


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For by one sprete are we all baptysed to make one body, whether we be Iewes or Gentyls, whether we be bonde or fre, and haue all droncke of one sprete.


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If all the body were an eye, where were then the eare? If all were hearynge: where were the smellynge?


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And the eye can not saye vnto the hande: I haue no nede of the. Agayne, the heed can not saye to the fete: I haue no nede of you.


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And vpon those membres of the body which we thinke leest honest, put we more honestye on. And oure vngoodlye partes haue more beautye on.


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For oure honest membres nede it not: But God hath so disposed the body, & hath geuen the more honoure to that parte whych lacked,


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lest there shulde be eny stryfe in the body: but that the membres shuld indifferently care one for another. And yf one member suffer, all suffer with him.


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And God hath also ordeyned in the congregacyon, fyrst Apostles, secondarely prophetes, thrydly teachers, then them that do myracles: after that, the gyftes of healyng, helpers, gouerners, diuersitye of tonges.


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Though I spake with the tonges of men and of angels, and haue no loue. I am euen as sounding brasse, or as a tynklinge cymball.


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And though I coulde prophesy, and vnderstode all secretes, and all knowledge: yee yf I haue all fayth, so that I can moue mountayns oute of their places, and yet haue no loue, I am nothynge.


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And though I bestowe all my goodes to fede the poore, and though I geue my body euen that I burned, and yet haue no loue, it profyteth me nothynge.


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Loue suffreth longe, and is curteous. Loue enuyeth not. Loue doth not frowardly, swelleth not, dealeth not dishonestly


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Though that prophesyinges fayle, other tonges cease, or knowledge vanysshe awaye, yet loue falleth neuer awaye.


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When I was a chylde, I spake as a chylde, I vnderstode as a chylde, I ymagined as a chylde. But assone as I was a man, I put awaye chyldeshnes.


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Nowe we se in a glasse, euen in a darcke speakyng: but then shall we se face to face. Nowe I knowe vnperfectly: but then shall I knowe euen as I am knowen.


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For he that speaketh with the tonge, speaketh not vnto men, but vnto God. For no man heareth hym: Houbeit in the sprete he speaketh mysteries.


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But he that prophesieth, speaketh vnto men for their edifyinge, for their exhortacion and for their comforte.


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He that speaketh with the tonge, proffiteth him selfe: he that prophesieth, edifyeth the congregacion


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I wolde that ye all spake with tonges: but rather that ye prophesied. For greater is he that prophesyeth, then he that speaketh with tonges, except he expounde it: that the congregacion maye haue edifying.


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Now brethren, yf I come vnto you speakynge with tonges: what shall I profet you, excepte I speake to you, other by reuelacyon or by knowledge, or by prophesyinge, or by doctryne?


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Moreouer, when thinges without lyfe geue sounde (whether it be a pype or an harpe) except they make a destruccyon in the soundes, how shall it be knowen what is pyped or harped?


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Euen so lykewyse when ye speake with tonges, excepte ye speake wordes that haue significacyon, howe shall it be vnderstande what is spoken? For ye shall but speake in the ayer.


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If I knowe not what the voyce meaneth, I shalbe vnto him that speaketh, an alient: and he that speaketh, shalbe an alient vnto me.


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Euen so ye (for as moche as ye couet spretuall gyftes) seke, that ye maye excell, vnto the edifyinge of the congregacyon.


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What is it then? I will praye with the sprete, and will praye with the vnderstonding. I will synge with the sprete, and will synge with the vnderstonding.


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For ells, when thou blessest with the sprete, how shall he that occupieth the rowme of the vnlearned, saye Amen, at thy geuynge of thankes, seynge he vnderstandeth not. what thou sayest?


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Yet had I leuer in the congregacion, to speake fyue wordes with my vnderstonding to the informacion of other rather then ten thousand wordes with the tonge.


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Brethren, be not ye chyldren in wytte. Howbeit, as concernyng maliciousnes, be children: but in witte be perfect.


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In the lawe it is written with sondrie tonges, and with sondrye lyppes will I speake vnto this people, and yet for all that, will they not heare me, sayth the Lorde.


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Wherfore tonges are for a sygne, not to them that beleue: but to them that beleue not. Contrary wyse, prophesyinge serueth not for them that beleue not: but for them which beleue.


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If therfore, when all the congregacyon is come together, and all speake with tonges, ther come in they that are vnlearned, or they which beleue not: will they not saye, that ye are out of youre wittes?


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But and yf all prophesye, and ther come in one that beleueth not, or one vnlearned, he is rebuked of all men, & is iudged of euery man,


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& so are the secretes of his hert opened, and so falleth he downe on his face, and worshyppeth God, & sayth, that God is in you of a trueth.


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How is it then brethren? As oft as ye come together, euery one of you hath a songe, hath a doctrine, hath a tonge, hath a reuelacyon, hath an interpretacyon. Let all thinges be done vnto edifyinge:


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If eny man speake with tonge, let it be by two or at the most by thre, and that by course, and let another interprete it.


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But yf ther be no interpreter, let him kepe sylence in the congregacyon, and let him speake to him selfe and to God.


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Let youre wemen kepe sylence in the congregacions. For it is not permitted vnto them to speake: but to be vnder obedience, as sayth the lawe.


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If they wyll learne eny thynge, let them aske their husbandes at home. For it is a shame for wemen, to speake in the congregacion.


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If eny man thynke him selfe to be a prophet, ether spirituall: let him knowe, what thynges I wryte vnto you. For they are the commaundementes of the Lorde.


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Brethren, as pertaynynge to the gospell whych I preached vnto you, whych ye haue also accepted, and in the whych ye contynue,


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by the which also ye are saued: I do you to wit, after what maner I preached vnto you, yf ye kepe it, except ye haue beleued in vayne.


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For fyrst of all I delyuered vnto you, that which I receaued: how that Christ dyed for our synnes, agreynge to the scriptures:


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After that was he sene of moo then fyue hundred brethren at once: of whych many remayne vnto this daye, & many are fallen a slepe.


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For I am the least of the apostles, which am not worthy to be called an Apostle, because I persecuted the congregacyon of God.


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But by the grace of God, I am that I am. And his grace which is in me, was not in vayne: But I labored moare aboundauntly then they all, yet not I, but the grace of God which is with me


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If Christ be preached how that he rose from the deed: how saye some amonge you, that ther is no resurreccyon of the deed:


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Ye and we are founde false wytnesses of God. For we haue testifyed of God, how that he raysed vp Christ: whom he raysed not vp, yf it be so that the deed ryse not agayne.


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If it be so that Christ rose not agayne, then is youre fayth in vayne, and ye are yet in youre synnes.


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Then commeth the ende, when he hath delyuered vp the kyngdome to God the father, when he hath put downe all rule and all auctorite & power.


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For he hath put all thynges vnder his fete. But when he sayth all thynges are put vnder him, it is manifest that he is excepted, which dyd put all thynges vnder him.


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When all thynges are subdued vnto him, then shall the sonne also him selfe be subiect vnto him, that put all thynges vnder him, that God maye be all in all.


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Els what do they, whych are baptised ouer the deed yf the deed ryse not at all? Why are they then baptised ouer them?


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That I haue fought with beastes at Ephesus after the maner of men, what auauntageth it me, yf the deed ryse not agayne: Let vs eate and dryncke, for to morowe we shall dye.


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Awake truely out of slepe, and synne not. For some haue not the knowledge of God: I speake this to youre shame.


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And what sowest thou? Thou sowest not that body that shalbe: but bare corne (as of wheet, or of some other)


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All flesshe is not one maner of flesshe: but ther is one maner of flesshe of men, another maner of flesshe of beastes, another of fysshes, & another of byrdes.


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Ther are also celestiall bodyes, & ther are bodyes terrestriall. But the glory of the celestiall is one, & the glory of the terrestriall is another.


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Ther is one maner glory of the sonne, and another glory of the moone, & another glory of the sterres. For one starre differeth from another in glory


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It is sowen in dishonour, it ryseth agayne in honoure. It is sowen in weaknes, it ryseth agayne in power. It is sowen a naturall body, it ryseth agayne a spretuall body.


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as it is also written: the fyrste man Adam was made a lyuinge soule, and the last Adam was made a quyckening sprete.


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Howbeit, that is not fyrst which is spirituall: but that which is naturall, and then that which is spretuall


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As is the erthy, soche are they that are erthye. And as is the heuenly, soche are they that are heuenly.


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This saye I brethren the flesshe & bloud cannot inheret the kyngdom of God. Nether doth corrupcyon inheret vncorrupcyon.


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and that in a moment, in the twyncklynge of an eye by the last trompe. For the trompe shall blowe, and the deed shall ryse incorruptible, & we shalbe chaunged.


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When this corruptible hath put on incorruption, and this mortall hath put on immortalite: then shalbe brought to passe the saying that is written:


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Therfore my deare brethren, be ye stedfast and vnmouable, alwayes ryche in the worke of the Lorde, for as moch as ye knowe, how that youre labour, is not in vayne in the Lorde.


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Concernyng the gatherynge for the sainctes, as I haue ordeyned in the congregacyons of Galacia, euen so do ye.


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Upon some Saboth daye let euery one of you put a syde at home, and laye vp whatsoeuer is mete, that there be no gatherynges when I come.


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When I am come, whomsoeuer ye shall alowe by youre letters, them wyll I sende, to brynge youre liberalyte vnto Ierusalem.


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With you parauenture I wyll abyde a whyle: or els tary all wynter, that ye maye brynge me on my waye, whythersoeuer I go.


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If Timotheus come, se that he be with out feare with you. For he worketh the worcke of the Lorde, as I do:


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let no man therfore despyse him. but conuaye hym forth in peace, that he maye come vnto me. For I loke for him with the brethren.


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To speake of brother Apollo I greatly desyred him, to come vnto you with the brethren, but his mynde was not at all to come at this tyme. Howbeit, he wyll come, when he shall haue conuenient tyme.


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Brethren, ye knowe the house of Stephana how that they are the fyrst frutes of Achaia, and that they haue apoynted them selues to minister vnto the sainctes:


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I am glad of the commynge of Stephana & Fortunatus and Achaicus: for that whych was lackinge vnto me on youre parte they haue supplied.


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The congregacyons of Asia salute you Aquila and Priscilla salute you moch in the Lorde, and so doeth the congregacyon that is in their house.


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Paul an apostle of Iesu christ by the wyll of God, and brother Timotheus. Unto the congregacyon of God, which is at Corinthum, with all the saynctes whych are in all Achaia


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Blessed be God (the father of oure Lorde Iesus Christ) which is the father of mercy, & the God of all comforte,


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whych comforteth vs in all oure tribulacyon, in so moche that we are hable to comforte them whych are in any maner of trouble, with the same comforte, wherwith we oure selues are comforted of God.


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For as the affliccyons of Christ are plenteous in vs, euen so is oure consolacyon plenteous by Christ.


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Whether we be troubled for youre consolacyon and health, which saluacyon sheweth her power in that ye soffre the same affliccyons, which we also suffre: or whether we be comforted for youre consolacyon and saluacyon:


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our hope also is stedfast for you: in as moche as we know, how that as ye are partetakers of the affliccyons, so shall ye be partakers also of the consolacyon.


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Brethren, I wolde not haue you ignoraunt of oure trouble, which happened vnto vs in Asia. For we were greued out of measure passing strength, so greatly that we despayred euen of lyfe.


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Also we receaued an answer of deeth in oure selues, that we shuld not put oure trust in our selues: but in God, whych rayseth the deed to lyfe,


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and whych delyuered vs from so great a deeth: and doth delyuer. On whom we trust, that yet hereafter he wyll delyuer,


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by the helpe of youre prayer for vs, that by the meanes of many persones, thankes maye be geuen of many on oure behalfe, for the gyfte geuen vnto vs.


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For oure reioysinge is this, euen the testimony of oure conscience, that in synglenes and godly purenes, & not in fleshly wysdom, but by the grace of God, we haue had oure conuersacyon in the world, and most of all to you wardes.


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We wryte none other thynges vnto you, then that ye reade & also knowe. Yee, and I trust ye shall fynde vs vnto the ende, euen as ye haue founde vs partly:


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And in this confidence was I mynded fyrst to haue come vnto you, that I myght haue had one pleasure more with you,


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and to passe by you into Macedonia, & to haue come agayne out of Macedonia vnto you, and to be led forth of you towarde Iewrye.


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Whan I thus wyse was mynded: dyd I vse lyghtnes? Or thynke I carnally those thynges which I thinke? that with me shuld be yee, yee, and naye naye.


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For Goddes sonne Iesus Christ which was preached amonge you by vs (euen by me and Siluanus and Timotheus) was not yee & naye: but by hym it was yee:


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I call God for a recorde vnto my soule that for to fauer you with all I came not eny more vnto Corynthum.


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And I wrote thys same vnto you, lest yf I came vnto you, I shuld take heuynes of them, of whom I ought to reioyce. Thys confidence haue I towarde you all, that my ioye is the ioye of you all.


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For out of great affliccyon and anguysshe of hert. I wrote vnto you with many teares: not that ye shulde be made sory, but that ye myght perceaue the loue, whych I haue, most specially vnto you.


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If eny man hath caused sorow, the same hath not made me sory, but partely: lest I shulde greue you all.


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So that now contrary wyse, ye ought rather to forgeue him, and comforte him: lest that same persone shuld be swalowed vp wt ouer moch heuynes.


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For this cause verely dyd I wryte, that I myght knowe the profe of you, whether ye shulde be obedient in all thynges.


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To whom ye forgeue eny thynge, I forgeue also. For yf I forgaue eny thynge, to whom I forgaue it, for youre sakes forgaue I it, in the syght of Christ,


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I had no rest in my sprete, because I founde not Titus my brother: but toke my leaue of them, and went awaye into Macedonia.


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Thankes be vnto God, which alwayes geueth vs the victorie in Christ, and openeth the sauer of his knowledge by vs in euery place.


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For we are vnto God the swete sauoure of Christ, amonge them that are saued, and amonge them which perysshe.


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To the one parte are we the sauour of deeth vnto deeth. And vnto the other part are we the sauour of lyfe vnto lyfe. And who is mete vnto these thinges?


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For we are not as the most part are, which choppe and chaunge with the worde of God: but euen out of purenes, and by the power of God, in the syght of God, so speake we in Christ.


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We begyn to prayse oure selues agayne, Nede we as some other, of Epistles of recommendacyon vnto you or letters of recommendacion from you?


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for asmoch as ye declare that ye are the epistle of Christ, mynistred by vs and wrytten, not with ynke: but with the sprete of the lyuynge God not in tables of stone, but in flesshy tables of the hert.


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not that we are sufficient of oure selues to thynke eny thyng, as of our selues: but yf we be able vnto any thinge the same commeth of God,


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which hath made vs able to mynister the newe testament, not of the letter, but of the sprete. For the letter kylleth, but the sprete geueth lyfe.


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If the ministracyon of deeth thorow the letters fygured in stones, was glorious, so that the chyldren of Israel coulde not beholde the face of Moses, for the glory of his countenaunce (whych glory is done awaye)


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For yf the ministringe of condemnacyon be glorious: moch more doth the ministracyon of ryghtewesnes exceade in glory.


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For no dout that whych was there glorifyed, is not once glorifyed in respecte of this exceadynge glory.


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& do not as Moses, which put a vayle ouer his face, that the chyldren of Israel shuld not se for what purpose that serued which is put awaye.


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But their myndes were blinded. For vntyll this daye remayneth the same coueringe vntaken awaye in the lecture of the olde testament, whych vayle shalbe put awaye in Christ.


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But we all beholde in a myrroure the glorye of the Lorde with his face open, and are chaunged vnto the same similitude, from glory to glory, euen as of the sprete of the Lorde.


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Therfore, seyng that we haue soch an offyce, euen as God hath had mercy on vs, we go not out of kynde:


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but haue cast from vs the clokes of vnhonestye, and walke not in craftynes, nether handle we the worde of God disceatfully, but open the trueth, & reporte oure selues to euery mannes conscience in the syght of God


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in whom the God of this world hath blynded the myndes of them which beleue not, lest the lyght of the gospell of the glory of Christ (whych is the ymage of God) shulde shyne vnto them.


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For we preache not our selues, but Christ Iesus to be the Lorde, and oure selues youre seruauntes, for Iesus sake.


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For it is God, that commaunded the lyght to shyne out of darcknes, which hath shyned in oure hertes, for to geue the lyght of the knowledge of the glory of God, in the face of Iesus Christ.


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But we haue this treasure in erthen vessels, that the excellency of the power myght be Gods, and not oures.


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We are troubled on euery syde, yet are we not without shyft. We are in pouertie: but not vtterly without somwhat.


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We suffre persecucion: but are not forsaken therin. We are cast downe: neuerthelesse we perysshe not.


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We all wayes beare aboute in the bodye, the dyinge of the Lorde Iesus, that the lyfe of Iesu myght also appeare in oure bodye.


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For we which lyue, are alwayes delyuered vnto deeth for Iesus sake, that the lyfe also of Iesu myght appere in oure mortall flesshe


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But seynge that we haue the same sprete of fayth (accordynge as it is wrytten: I beleued, and therfore haue I spoken.) We also beleue, and therfore speake


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For we knowe, that he which raysed vp the Lorde Iesus, shall rayse vp vs also by the meanes of Iesus, & shall sett vs with you.


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For all thynges do I for youre sakes that the plenteous grace by thanckes geuen of many, maye redounde to the prayse of God.


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Wherfore, we are not weried, But though oure vtwarde man peryshe, yet the inwarde man is renewed daye by daye.


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For oure tribulacyon which is momentany and lyght. prepareth an excedinge & an eternall wayght of glorye vnto vs,


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while we loke not on the thynges which are sene, but on the thynges whych are not sene. For the thynges whych are sene, are temporall: but thynges whych are not sene, are eternall.


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For we knowe that yf oure erthy mancion of this dwellyng were destroyed, we haue a byldinge of God, an habitacyon not made with handes, but eternall in heauen.


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For we that are in this tabernacle, syghe & are greued because we wold not be vnclothed, but wolde be clothed vpon, that mortalite myght be swalowed vp of lyfe.


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He that hath ordeyned vs for this thynge, is God: which very same hath geuen vnto vs the ernest of the sprete.


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Therfore, we are alwaye of good cheare, and knowe, that as longe as we are at home in the body, we are absent from God.


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Neuerthelesse, we are of good comforte, and had leuer to be absent from the body, and to be present with God.


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For we must all appeare before the iudgement seate of Christ, that euery man maye receaue the workes of hys body accordynge to that he hath done, whether it be good or bad.


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Seynge then that we knowe, how the Lorde is to be feared, we fare fayre wyth men. For we are knowen well ynough vnto God. I trust also that we are knowen in youre consciences.


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For we prayse not oure selues agayne vnto you, but geue you an occasyon to reioyce of vs, that ye maye haue some what against them, whych reioyce in the face, and not in the herte.


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For yf we be to feruent, to God are we to feruent. Or If we kepe measure, for youre cause kepe we measure.


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For the loue of Christ constrayneth vs, because we thus iudge, that yf one dyed for all, then were all deed,


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and he dyed for all: that they whych lyue, shuld not hence forth lyue vnto them selues, but vnto him whych dyed for them, & rose agayne.


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Wherfore, hence forth knowe we no man after the flesshe. In so moch though we haue knowen Christ after the flesshe, now yet hence forth knowe we him so nomoare.


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Therfore yf eny man be in Christ, he is a newe creature Olde thynges are passed awaye, beholde, all thinges are become new.


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Neuerthelesse, all thynges are of God, whych hath reconcyled vs vnto him selfe by Iesus Christ, and hath geuen to vs the offyce to preache the attonement.


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For God was in Christ, and made agrement betwene the worlde and him selfe, & imputed not their synnes vnto them, and hath commytted to vs the preachynge of the attonement.


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Now then are we messengers in the rowme of Christ euen as though God dyd beseche you thorow vs. So praye we you in Christes stede, that ye be reconcyled vnto God:


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for he made him to be synne for vs, which knewe no synne, that we by his meanes shulde be that ryghtewesnes, which before God is alowed.


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For he sayth: I haue heard the in a tyme accepted: and in the daye of saluacyon, haue I suckered the. Beholde, now is that accepted tyme: beholde, now is that daye of saluacyon.


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but in all thynges let vs behaue oure selues as the minysters of God. In moch pacience, in affliccyons, in necessitees in anguysshes,


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in the worde of trueth, in the power of God, by the armoure of ryghtewesnes of the ryght hande & on the lyfte


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as sorowing, & yet alwaye merye: as poore, and yet make many ryche: as hauinge nothyng, & yet possessyng all thynges.


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Set your selues at large, and beare not ye the yoke wt the vnbeleuers. For what fellyship hath ryghtewesnes with vnryghtewesnes? Or what company hath lyght wt darknes?


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Or what concorde hath Christ with Beliall? Ether what parte hath he that beleueth, with an infidell?


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Or how agreeth the temple of God with Images for ye are the temple of the lyuinge God, as sayde God? I wyll dwell amonge them, & walcke amonge them, and wylbe their God: & they shalbe my people.


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Wherfore come out from amonge them, and separate youre selues from them (sayth the Lorde) and touche none vncleane thynge: so wyll I receaue you,


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Seynge that we haue soche promyses (dearely beloued) lett vs clense oure selues from all filthynes of the flesshe and sprete, and growe vp to full holynes wyth the feare of God.


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I speake not this to condemne you: for I haue shewed you before, that ye are in oure hertes to dye & lyue with you:


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I am very bolde ouer you, I reioyce greatly in you. I am fylled with comforte, and am exceadynge ioyouse in all oure tribulacyon.


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For when we were come into Macedonia oure flesshe had no rest, but we were troubled on euery syde. Outwarde was fyghtyng, inward was feare.


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And not by his commynge onely: but also by the consolacyon which we receaued of you: when he tolde vs youre desyre, youre feruent mynde for me: so that I reioyced the more.


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For though I made you sory with a letter, I repent not: though I dyd repent. For I perceaue, that the same epistle made you sorye, though it were but for a ceason.


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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 ye were hurte by vs.


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For godly sorowe causeth repentaunce vnto saluacyon, not to be repented of, contrary wyse, worldely sorowe causeth deeth.


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For beholde, what diligence this godly sorowe that ye toke, hath wrought in you: yee it caused you to cleare yourselues. It caused indignacyon, it caused feare, it caused desire. it caused punisshment. For in all thynges ye haue shewed your selues, that ye were cleare in that matter.


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Wherfore, though I wrote vnto you, I dyd it not for his cause that had done the hurt, nether for his cause that was hurte: but that youre good mynde for vs might appeare amonge you in the syght of God.


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Therfore, we are comforted, because ye are comforted; yee, and exceadingly the more ioyed we, for the ioye that Titus had: because hys sprete was refresshed of you all.


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I am therfore not nowe ashamed, though I boasted my selfe to hym of you. For as all thynges which we spake vnto you are true, euen so, oure boastynge that I made vnto Titus is founde true.


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And his inwarde affeccion is founde aboundant towarde you, whan he remembreth the obedience of you all howe wt feare & tremblinge ye receaued hym.


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howe that the aboundaunce of theyr reioysynge is, that they are tryed with moche tribulacyon. And though they were exceadynge poore, yet haue they geuen exceading rychely, and that in singlenesse.


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For to theyr powers, I beare them recorde, yee, & beyonde theyr power, they were wyllynge of theyr awne accorde,


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and prayed vs with great instaunce, that we wolde receaue their benefyte, and suffre them to be partetakers with other in minystrynge to the saynctes.


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And thys they dyd, not as we loked for: but gaue their awne selues fyrst to the Lord, and after vnto vs by the wyll of God:


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so that we coulde not but desyre Titus, to accomplysshe the same beniuolence amonge you also, euen as he had begonne.


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Nowe therfore, as ye are riche in all parties, in fayth, in worde, in knowledge, in all feruentnes, and in loue, which ye haue to vs: euen so, se that ye be plenteous in thys beniuolence also.


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This saye I, not commaundynge: but because of feruentnes, I do alowe the vnfaynednesse of youre loue towarde other men.


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For ye knowe the liberalytie of oure Lord Iesus Christ, that though he was ryche, yet for youre sakes he became poore that ye, thorowe hys pouertye, myght be made ryche.


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And I geue councell hereto. For thys is expedient for you, which beganne, not to do onely, but also to wyll a yeare ago.


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Nowe therfore, performe the thynge which ye beganne to do: that as there was in you a redynes to will, euen so, ye maye performe the dede of that which ye haue.


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For yf there be fyrst a wyllynge mynde, it is accepted accordynge to that a man hath, and not accordynge to that he hath not.


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but that ther be egalnes nowe at this tyme: and that your aboundance maye sucker their lacke: and that theyr aboundance maye supply youre lacke:


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that there maye be equalyte, agreynge to that which is wrytten: He that had moche, had not the more aboundance: & he that had a litle, had neuer the lesse.


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which accepted the requeste: yee, rather he was so well wyllinge, that of his awne accorde, he came vnto you.


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and not that onelye, but is also chosen of the congregacions to be a felowe with vs in oure iorney, concerning this beniuolence that is ministred by vs vnto the prayse of the same Lorde, and to stere vp youre prompte mynde.


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For thys we exchewe, that eny man shuld rebuke vs in this plenteous distrybucyon, that is ministred by vs


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and make prouisyon for honest thinges: not onely in the syght of the Lorde: but also in the syght of men.


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We haue sent wt them a brother of oures, whom we haue ofte tymes proued dilygent in many thynges: but nowe moch more diligent.


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The greate confidence which I haue in you, hath caused me thys to do: partelye for Titus sake which is my felowe and helper as concernyng you: partely because of other which are our brethren, and the messengers of the congregacyons, & the glory of Christ.


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Wherfore, shewe ye vnto them the proffe of youre loue, and of oure boastynge of you in the syght of the congregacyons.


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for I knowe the redynes of your mynde, wherof I boast my selfe vnto them of Macedonia, that Achaia was prepared a yeare ago: and your ensample hath prouoked many.


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Neuerthelesse, yet haue I sent these brethren, lest our boasting which I make of you shulde be in vayne, in thys behalfe, that ye (as I haue sayde) maye prepare your selues:


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lest parauenture yf they of Macedonia come with me, and finde you vnprepared, we (I wyll not saye ye) shulde be ashamed in thys matter of boastynge.


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Wherfore, I thought it necessarye to exhorte the brethren, to come before hande vnto you, and to prepare youre good blessynge promysed afore, that it myght be ready, so that it be a blessynge, and not a defraudynge.


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This yet I saye: he which soweth lytell, shal reape lytell: & he that soweth (in geuyng) largelye and frelye, shall reape plenteouslye:


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And let euery man do, accordinge as he hath purposed in hys herte, not groudgyngly, or of necessyte. For God loueth a chearfull geuer.


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God is able to make you riche in all grace that ye in all thynges hauynge sufficyent vnto the vtmost, maye be riche vnto all maner of good workes,


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as it is wrytten: He hath sparsed abroade, and hath geuen to the poore, hys ryghtewesnesse remayneth for euer.


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He that minystreth seed vnto the sower, minystre breed also for fode: and multyplye youre seede, and increase the frutes of youre ryghtewesnesse,


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that on all partes, ye maye be made ryche into all synglenes, which causeth thorowe vs, that thankes are geuen vnto God.


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For the offyce of thys minystracion, not onely supplyeth the nede of the saynctes: but also is aboundaunt herin, that for thys laudable minystringe, thankes might be geuen to God of many,


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which prayse God for the obedience of youre consentynge to the Gospell of Christ, and for youre synglenesse in distrybutyng to them, and to all men,


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I Paul my selfe beseche you by the mekenesse & softenesse of Christ, which whan I am present amonge you, am of no reputacyon: but am bolde towarde you beynge absent.


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I beseche you, that I nede not to be bolde whan I am presente, with that same boldnesse, wherewith I am supposed to haue bene bolde, agaynst some, which repute vs as though we walked carnally.


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For the weapens of oure warrefare are not carnall thynges, but thynges myghty in God, to cast downe stronge holdes,


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wherewith we ouerthrowe councels and euery hye thynge that exalteth it selfe agaynst the knowledge of God, and brynge into captiuyte all ymaginacion to the obedience of Christ,


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Loke ye on thinges after the vtter appearaunce? If any man trust in hym selfe, that he is Christes, lett hym consyder thys agayne of him selfe, that as he is Christes, euen so, are we Christes.


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For though I boaste my selfe somwhat more of oure auctorite (which the Lorde hath geuen vs to edifye, and not to destroye you) it shall not be to my shame:


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For the epistles (sayth he) are sore, and stronge: but hys bodelye presence is weake, and hys speache rude.


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Lett hym that is soche thynke on thys wyse: that as we are in wordes by letters, when we are absent, soche are we in dedes, when we are present.


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For we cannot fynde in our hertes to make oure selnes of the nomber of them, or to compare oure selues to them, which prayse them selues. Neuerthelesse, whyle they measure them selues wt them selues, and compare them selues with them selues, they vnderstande nought.


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But we will not reioyce aboue measure: but accordynge to the measure of the rule, which God hath distributed vnto vs, a measure to reache euen vnto you.


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For we stretch not out our selues beyonde measure, as though we reached nott vnto you. For euen to you also haue we come wt the gospell of Christ,


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and we boast not our selues out of measure of other mennes labours: Yee, and we hope it wyll come to passe, that when your faith is increased amonge you, we shalbe magnifyed accordynge to oure measure, more largely,


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and that I shall preache the Gospell in those regions which are beyonde you: & not to boast of those thynges, which by another mans measure are prepared allready.


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For I am gelous ouer you wt godly gelousye: For I haue coupled you to one man, that ye shulde make your selues a chaste virgin vnto Christ.


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But I feare lest it come to passe that as the serpent begyled Eue thorowe hys subteltye, euen so your wittes shulde be corrupte from the synglenes that ye had toward Christ.


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For yf he that commeth preache another Iesus then hym whom we preached: or yf ye receaue another sprete then that which ye haue receaued, ether another Gospell then that ye haue receaued, ye might right well haue bene content.


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But though I be rude in speakinge, yet I am not so in knowledge. Howbeit amonge you, we haue bene well knowen to the vtmost what we are in all thinges.


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Dyd I therin synne, because I submytted my selfe, that ye might be exalted: & because I preached to you the Gospell of God fre?


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And when I was present wt you, & had nede I was chargeable to no man: for that which was lackynge vnto me, the brethren which came from Macedonia, supplied, and in all thinges I kept my selfe so that I shuld not be chargeable to any man, and so wyll I kepe my selfe.


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If the trueth of Christ be in me, thys reioysyng shall not be taken from me in the regions of Achaia.


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Neuertheles, what I do, that wyll I do, to cut awaye occasyon from them which desyre occasion: that they might be founde lyke vnto vs, in that wherin they reioyce.


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For soch fals apostles are disceatfull workers, and fassy on them selues lyke vnto the apostles of Christ.


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Therfore it is no great thynge though hys mynisters fassyon them selues, as though they were the ministers of ryghtewesnes: whose ende shalbe accordyng to theyr dedes.


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I saye agayne, lest eny man thynke that I am folysshe: or els euen nowe take ye me as a foole, that I also maye boast my selfe a lytell.


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For ye suffre yf a man bryng you into bondage, yf a man deuoure, yf a man take yf a man exalte him selfe, yf a man smyte you on the face.


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I speake as concerning rebuke, as though we had bene weake, Howbeit, wherinsoeuer eny man dare be bolde (I speake folyshly) I dare be bolde also.


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They are Ebrues, euen so am I. They are Israelites, euen so am I. They are the seede of Abraham, euen so am I.


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They are the mynisters of Chryst (I speake as a foole) I am more. In labours more aboundante: In strypes aboue measure: In preson more plenteouslye: In deeth ofte.


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Thryse was I beaten wt roddes, I was once stoned, I suffered thryse shypwracke. Nyght and daye haue I bene in the deepe see.


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In iorneying often: in parels of waters: in parels of robbers: in ieopardyes of myne awne nacyon: in ieopardyes among the hethen: in parels in the citie: in parels in wildernes: in parels in the see: in parels amonge false brethren:


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in laboure & trauayle: in watchinges often: in honger and thyrst: in fastynges often: in colde and nakednes:


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besyde the thinges which outwardly happen vnto me. I am combred daylye, and do care for all congregacyons.


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a) The God & father of oure Lorde Iesus Christ, which is blessed for euermore knoweth that I lye not.


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d) Doutles, it is not expedient for me to boast, I wyll come to visyons and reuelacions of the Lord,


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I knowe a man in Christ aboue fourtene yeares ago (whyther he were in the body, I cannot tell, or whyther he were out of the body, I cannot tell, God knoweth) howe that he was taken vp into the thyrde heauen.


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For though I wolde boast, I shall not be a foole: for I wolde saye the trueth. Neuerthelesse, I spare you: lest any man shulde thinke of me, aboue that which he seeth me to be, or that he heareth of me.


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And lest I shulde be exalted out of measure thorowe the excellencye of the reuelacions: there was gyuen vnto me vnquyetnes thorowe the flesshe, euen the messenger of Satan to buffet me, because I shulde not be exalted out of measure.


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And he sayde vnto me: my grace is sufficient for the. For my strength is made parfect thorow weaknes. Uery gladly therfore wyll I reioyce of my weaknes, that the strength of Christ maye dwell in me.


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Therfore, haue I delectacion in infirmityes, in rebukes, in necessities, in persecucyons, in anguysshes for Chrystes sake. For when I am weake, then am I stronge.


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I am become a foole in boasting my selfe. Ye haue compelled me: for I ought to haue bene commended of you. For in nothynge was I inferior vnto the chefe apostles, though I be nothing,


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yet the tokens of an apostle were wrought amonge you with all pacyence, and signes and wonders, and myghty dedes.


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For what is it, wherin ye were inferyors vnto other congregacions, except it be herin, that I was not chargeable vnto you. Forgeue me thys wronge.


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Beholde, nowe the thyrde tyme I am ready to come vnto you: and yet wyll I not be chargeable vnto you. For I seke not youres, but you. For the chyldren ought not to laye vp for the fathers and mothers, but the fathers and mothers for the chyldren.


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I wyll very gladly bestowe, and wylbe bestowed for youre soules, though the more I loue you; the lesse I am loued agayn.


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But be it, that I was not chargeable vnto you: neuertheles, when I was crafty, I toke you with gyle.


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I desyred Titus, & with hym I sent a brother. Dyd Titus defraude you of any thyng? walked we not in one sprete? Walked we not in lyke steppes?


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Agayne, thynke you that we excuse our selues vnto you? we spake in Christ in the syght of of God: but we do all thinges (dearly beloued) for youre edifyinge.


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For I feare, lest it come to passe, that yf I come, I shall not fynde you soch as I wolde: & that I shalbe founde vnto you soch as ye wolde not. I feare, lest ther be amonge you debates, enuyinges, wrath, stryfes, bakbytynges, whysperinges, swellynges, & sedicyons:2Co


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Nowe come I the thyrd tyme vnto you: in the mouth of two or thre witnesses shal euery worde be stablysshed.


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I tolde you before, & tell you before: and as I sayd when I was present with you the seconde tyme, so wryte I nowe beynge absent, to them which in tyme past haue synned, & to all other: that yf I come agayne, I wyll not spare,


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seynge that ye seke experience of Christ which speaketh in me, which among you is not weake but is myghtye in you.


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For though he was crucifyed in weaknes, yet liueth he thorowe the power of God. And we (no doute) are weake in hym: but we shall lyue with hym: by the myght of God amonge you.


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Examen your selues, whether ye are in the fayth or not. Proue youre awne selues. Knowe ye not your awne selues, howe that Iesus Christ is in you? excepte ye be castawayes,


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I desyre before God that ye do none euyll, not that we shulde seme commendable: but that ye shuld do that which is honeste: & let vs be counted as castawayes.


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Therfore wryte I these thinges beynge absent, lest whan I am present, I shulde vse sharpenesse, accordynge to to the power which the Lorde hath geuen me to edifye, and not to destroye.


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Finallye brethren, fare ye well, be parfect, be of good conforte, be of one mynde, lyue in peace, and the God of loue and peace shalbe with you.


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The grace of oure Lord Iesus Christ, and the loue of God, and the felyshyppe of the holy ghost be with you all. Amen.


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Paul an apostle, not of men, nether by man: but by Iesus Christ, and by God the father, which raysed him vp from deeth:


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which gaue hym selfe for our synnes to delyuer vs from thys present euyll worlde, accordynge to the wyll of God oure father,


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which is nothinge elles, but that there be some which trouble you, & intende to peruerte the Gospell of Christ.


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Neuerthelesse, though we oure selues, or an angell from heauen, preache any other Gospell vnto you, then that which we haue preached vnto you, let him be acursed.


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As we said before, so saye I nowe agayne, yf eny man preache eny other Gospell vnto you, then that ye haue receaued, lett hym be acursed.


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Do I now perswade men, or God? Other do I seke to please men? For yf I had hythereto studyed to please men, I were not the seruaunt of Christ.


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For ye haue hearde of my conuersacyon in tyme past, in the Iewes waye, howe that beyonde measure, I persecuted the congregacyon of God, and spoyled it,


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and preuayled in the Iewes waye aboue many of my companions in myne awne nacyon beynge a very feruent mayntener of the tradicyons of the elders.


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But when it pleased God, which seperated me from my mothers wombe, and called me here unto by hys grace,


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for to declare hys sonne by me, that I shulde preache hym amonge the Heathen: immediatly I commened not of the matter with flessh & bloude,


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nether returned to Ierusalem, to them which were apostles before me: but went my wayes into Arabia, and came agayne vnto Damasco.


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But thys they hearde onely, that he which persecuted vs in tyme past, nowe preacheth the fayth, which before he destroyed.


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Then fouretene yeares thereafter, I went vp agayne to Ierusalem with Barnabas, and toke Titus with me.


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I went vp also by reuelacyon, and commened with them of the Gospell which I preache amonge the Gentyls (but specially) with them which were counted chyefe, leest I shulde runne or had runne in vayne.


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and that because of incommers beynge false brethren, which came in preuely to spye out oure libertye which we haue in Christ Iesu, that they myght bringe vs in to bondage.


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To whom we gaue no rowme, no not for the tyme (by waye of subieccyon) because that the trueth of the Gospell myght contynue with you.


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Of them which semed to be somwhat, what they were in tyme passed it make the no matter to me. God loketh on the outwarde appearaunce of no man. Neuertheles they which semed greate, added nothynge to me.


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But contrary wyse, when they sawe that the gospell ouer the vncircumcision was committed vnto me, as the gospell ouer the circumcisyon was commytted vnto Peter.


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For he that was myghty in Peter in the Apostleshyppe ouer the circumcisyon, the same was myghty in me amonge the Gentyls.


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When they perceaued the grace that was geuen vnto me, then Iames, Cephas and Iohn, which semed to be pyllers, gaue to me and Barnabas the ryght handes of that felowshyppe, that we shulde be Apostles among the Heythen, and they in the circumcisyon:


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For yer that certayne cam from Iames, he dyd eate with the Gentyls. But when they were come, he withdrue and separated hym selfe from them, fearynge them which were of the circumcisyon.


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And the other Iewes dissembled as well as he: in so moche that Barnabas also was brought into their symulacion.


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But when I sawe that they went not the right waye after the trueth of the Gospell, I sayde vnto Peter before them all: yf thou beynge a Iewe, lyuest after the maner of the Gentyls, and not as do the Iewes: why causest thou the Gentyls to lyue as do the Iewes?


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knowe that a man is not iustifyed by the dedes of the lawe, but by the fayth of Iesus Christ: And we haue beleued on Iesus Chryst, that we might be iustifyed by the faith of Christ, and not by the dedes of the lawe: because by the dedes of the lawe no flesshe shalbe iustifyed.


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If whyle we seke to be made ryghtewes by Christ, we our selues are founde synners, is then Christ the minyster of synne? God forbyd.


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I am crucified wt Christ. Neuertheles I lyue: yet nowe not I, but Christ lyueth in me. The lyfe which I nowe lyue in the flesshe, I lyue by the fayth of the sonne of God which loued me, and gaue hym selfe for me.


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O ye folysshe Galathyans: who hath bewitched you, that ye shulde not beleue the trueth? To whom Iesus Christ was described before the eyes and amonge you crucifyed.


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This only wold I learne of you whether ye receaued the spirite by the dedes of the lawe or by the preaching of the fayth?


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Moreouer, he that minystreth to you the sprete, and worketh myracles amonge you, doeth he it thorowe the dedes of the lawe, or by preachyng of the fayth?


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For the scripture seinge afore hande, that God wold iustifye the Hethen thorowe fayth, shewed before hande glad tydynges vnto Abraham sayinge: In the shall all nacyons be blessed.


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For as many as are of the dedes of the lawe, are subiecte to the curse. For it is written: cursed be euery one that contynueth not in all thinges which are written in the boke of the lawe to fulfyll them.


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That no man is iustifyed by the lawe in the syght of God, it is euydent. For the iuste shall lyue by fayth.


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Christ hath deliuered vs from the curse of the lawe, in as moche as he was made accursed for vs: For it is written: cursed is euery one, that hangeth on tree,


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that the blessynge of Abraham myght come on the Gentyls thorowe Iesus Christ, that we myght receaue the promes of the sprete thorowe fayth.


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Brethren, I speake after the maner of men. Though it be but a mans testament. Yet yf it be alowed, no man despyseth it: or addeth eny thynge thereto.


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To Abraham and hys seede were the promyses made. He sayth not in the seedes, as many: but in thy seede, as of one, which is Christ.


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Thys I saye, that the lawe which beganne afterwarde, beyonge foure hundred and thyrtye yeares, doeth not disanull the testament, that was comfermed afore of God vnto Christ ward, to make the promes of one effecte.


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For yf the inheritaunce come of the lawe, it commeth not nowe of promesse. But God gaue it vnto Abraham by promes.


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Wherfore then serueth the lawe? It was added because of transgression (tyll the seed came, to whom the promes was made) and it was ordeyned by angels in the hand of a mediator.


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Is the lawe then agaynst the promes of God? God forbyd. For yf there had bene a lawe geuen which coulde haue geuen lyfe: then no doute ryghtewesnes shulde come by the lawe.


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But the scripture concluded all thinges vnder synne, that the promes by the fayth of Iesus Christ shulde be geuen vnto them that beleue.


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But before that fayth came, we were kepte vnder the lawe, and were shut vp vnto the fayth which shulde afterwarde be declared.


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There is no Iewe, nether Gentyll: there is nether bonde, ner fre: there is nether man, ner woman. For ye are all one in Christ Iesu.


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And I saye, that the heyre (as longe as he is a chylde) differth not from a seruaunt, though he be Lord of all,


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to redeme them which were bonde vnto the lawe: that we (thorowe eleccion) might receaue the inheritaunce that belongeth vnto the naturall sonnes.


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Because ye are sonnes, God hathe sent the sprete of hys sonne into oure hertes, cryinge: Abba father.


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Wherfore nowe, thou art not a seruaunt: but a sonne. If thou be a sonne, thou arte also an heyre of God, thorowe Christ.


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But nowe after that ye haue knowen God (yee rather are knowen of God) how is it that ye tourne agayn vnto the weake and beggarly ordinaunces, wherunto agayne ye desyre afresshe to be in bondage?


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And my temptacyon which was in the flesshe, ye despysed not, nether abhorred: but receaued me as an angell of God: euen as Christ Iesus.


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What is then youre felicyte? for I beare you record, that yf it had bene possible ye wolde haue plucked out your awne eyes, and haue geuen them to me.


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They are gelous ouer you amysse. Yee, they intende to exclude you, that ye shuld be feruent to them ward.


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Yee, and he which was borne of the bonde woman, was borne after the flesshe: but he which was of the fre man, was borne by promesse.


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Which thynges are spoken by an allegorye. For these are two testamentes the one from the mounte Syna, which gendreth vnto bondage, which is Agar.


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For mounte Syna is Agar in Arabia, and bordreth vpon the cytie, which is nowe called Ierusalem, and is in bondage with her chyldren.


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For it is written. Reioyce thou baren, that bearest no chyldren: breake forth and crye, thou the trauaylest not. For the desolat hath many moo chyldren, then she which hathe an husbande.


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But as then he that was borne after the flesshe, persecuted hym that was borne after the sprete, euen so is it nowe.


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Neuerthelesse, what sayth the scripture: put awaye the bonde woman and her sonne. For the sonne of the bonde woman shall not be heyre with the sonne of the fre woman.


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Stande fast therfore in the liberty wherwith Christ hath made vs fre, and wrappe not youre selues agayne in the yoke of bondage.


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Beholde, I Paul saye vnto you, that yf ye be circumcised, Christ shall proffyte you nothynge at all.


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Christ is become but in vayne vnto you. As many of you as are iustifyed by the lawe are fallen from grace.


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For in Iesu Christ, nether is circumcisyon any thynge worth, nether yet vncircumcysion but faith which worketh by loue.


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I haue trust towarde you in the Lorde, that ye shalbe none otherwyse minded. But he that troubleth you, shall beare his iudgement whatsoeuer he be.


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Brethren, yf I yet preach circumcisyon, why do I then yet suffre persecucyon? Then is the slaunder of the crosse ceased.


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Brethren, ye were called into libertye: only let not youre libertye be an occasion vnto the flesshe: but by loue serue one another.


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For all the lawe is fulfylled in one worde, which is this: thou shalt loue thyne neyghboure as thy selfe.


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For the flesshe lusteth contrary to the sprete, and the sprete contrary to the flesshe. These are contrarye one to the other, so that ye cannot do whatsoeuer ye wolde.


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The dedes of the flesshe are manyfeste, which are these: aduoutery, fornicacion, vnclennes, wantannes,


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enuyinge, murther, dronkennes, glottonye, and soche lyke: of the which I tell you before as I haue told you in tyme past, that they which commyt soch thinges shall not be inheritours of the kyngdome of God.


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Contrarely, the frute of the sprete is, loue, ioye, peace, longe sufferinge, gentylnes, goodnes, faythfulnes,


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Brethren, if a man also be taken in eny faute, ye which are spirituall, helpe to amende hym in the sprete of meaknes: consyderinge thy selfe, lest thou also be tempted.


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For yf any man seme to him selfe that he is somwhat, when in dede he is nothinge, the same, deceaueth his awne mynd.


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Let euery man proue his awne worke, and then shall he haue reioysinge onelye in hys awne selfe, & not in another.


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For he that soweth in his flesshe, shall of the flesshe reape corrupcyon. But he that soweth in the sprete, shall of the sprete reape lyfe euerlastynge.


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Whyle we haue therfore tyme, lett vs do good vnto all men, and specially vnto them which are of the housholde of fayth.


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As many as desire with vtwarde apperaunce to please carnally, the same constrayne you to be circumcised, onely lest they shulde suffre persecutyon for the crosse of Christ.


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For they them selues which are circumcysed, kepe not the lawe, but desyre to haue you circumcysed, that they myght reioyce in youre flesshe.


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God forbyd that I shulde reioyce, but in the crosse of oure Lorde Iesu Christ, wherby the worlde is crucifyed vnto me, & I vnto the worlde.


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For in Christ Iesu nether circumcysion auayleth eny thynge at all: nor vncircumcision: but a newe creature.


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And as many as walke accordynge to thys rule, peace be on them and mercy, & vpon Israell, that pertayneth to God.


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From hence forth, let no man put me to busynes. For I beare in my body the markes of the Lorde Iesu.


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Paul an Apostle of Iesus Christ, by the wyll of God. To the saynctes which are at Ephesus, and to them which beleue on Iesus Christ


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Blessed be God the father of oure Lorde Iesus Christ, which hath blessed vs with all maner of spirituall blessyng in heuenly thinges by Christ


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accordinge as he had chosen vs in hym, before the foundacions of the worlde were layde, that we shulde be holy, and without blame before hym, thorowe loue.


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Which ordeyned vs before thorowe Iesus Christ to be heyres vnto hym selfe, accordinge to the good pleasure of hys wyll,


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By whome we haue redempcyon thorowe his bloude, euen the forgeuenes of synnes, accordinge to the ryches of grace:


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And hath opened vnto vs the mystery of hys wyll, accordynge to hys good pleasure, which he had purposed in hym selfe,


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to haue it declared whan the tyme was full come, that he myght set vp all thynges perfectly by Christ (both the thynges which are in heuen, and the thynges which are in earth)


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euen by hym by whom we are made heyres, and were therto predestinate accordynge to the purpose of hym by whose power all thynges are wrought accordinge to the purpose of hys awne wyll:


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In whom also we beleue, for asmoche as we haue hearde the worde of trueth, euen the Gospell of youre saluacyon: wherin, whan ye had beleued ye were sealed with the holy sprete of promes


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which is the ernest of oure inheritaunce, for the recouerynge of the purchassed possessyon, vnto the prayse of hys glory.


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Wherfore I also (after that I hearde of the fayth, which ye haue in the Lorde Iesu, & loue vnto all the saynctes)


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that the God of oure Lorde Iesus Chryst, the father of glory, maye geue vnto you the sprete of wysdome and reuelacyon, by the knowledge of him selfe,


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and lyghten the eyes of youre myndes, that ye maye knowe what the hope is, where vnto he hath called you, and howe riche the glorye is of his inheritaunce vpon the saynctes,


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and what is the excedinge greatnes of his power to vs warde, which beleue accordynge to the workynge of that his mighty power,


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which he wrought in Christ, when he raysed him from the deed, and set him on his ryght hande in heauenly thinges,


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aboue all rule, & power, & myght and dominion, and aboue euery name that is named, not in this worlde onely, but also in the worlde to come:


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and hath put all thynges vnder his fete, and hath made him aboue all thinges the heed of the congregacyon,


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in the which in tyme passed ye walked, accordyng to the course of this worlde, euen after the gouerner that ruleth in the ayer, the sprete that nowe worketh in the chyldren of vnbelefe


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amonge whom we all had oure conuersacyon also in tyme past, in the lustes of oure flesshe, and fulfylled the wyll of the flesshe and of the mynde: and were by nature the chyldren of wrath, euen as well as other.


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and raysed vs vp together with hym and made vs sytte together with him amonge them of heauen in Christ Iesu.


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That in tymes to come he myght shewe the exceadynge, ryches of hys grace, in kyndnes to vs warde thorowe Chryst Iesu.


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For we are his worckmanshyppe, created in Chryst Iesu vnto good workes, whiche God ordeyned, that we shulde walke in them.


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Wherfore, remember that ye beynge in tyme passed gentyls in the flesshe, were called vncircumcisyon from that whych is called circumcisyon in the flesshe, which circumcision is made by handes:


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remember (I saye) that at that tyme ye were without Chryst, beynge aliauntes from the comen welth of Israel, and straungers from the testamentes of the promes hauynge no hope, and beynge with out God in this worlde.


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But nowe by the meanes of Christ Iesu, ye which somtyme were farre of, are made nye by the bloude of Chryst.


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For he is oure peace, which hath made of both one, and hath broken downe the wall that was a stoppe betwene vs,


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and hath also put awaye thorowe his flesshe, the cause of hatred, euen the lawe of commaundementes contayned in the lawe wrytten, for to make of twayne one newe man in hym selfe, so makynge peace,


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Now therfore, ye are not straungers, and foreyners: but citesyns with the sayntes & of the housholde of God:


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and are buylt vpon the foundacyon of the Apostles and Prophetes, Iesus Chryst him selfe beynge the heed corner stone,


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which mistery in tymes passed was not opened vnto the sonnes of men, as it is nowe declared vnto hys holy Apostles and Prophetes by the sprete:


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that the Gentyls shulde be inheritours also, and of the same body, and partetakers of hys promes in Christ, by the meanes of the Gospell,


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wherof I am made a mynyster, accordinge to the gyfte of the grace of God which is geuen vnto me after the workynge of hys power.


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Unto me the least of all saynctes is this grace geuen, that I shulde preache amonge the Gentyls the vnsearcheable riches of Christ


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and to make all men se, what the felyshyppe of the mystery is, which from the begynnynge of the worlde hath bene hyd in God which made all thinges thorow Iesus Christ:


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to the intent, that nowe vnto the rulers and powers in heauenly thinges, myght be knowen by the congregacion, the manyfolde wysdome of God,


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Wherfore I desyre, that ye faynt not because of my tribulacions that I suffre for youre sakes: which is youre prayse.


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that he wolde graunt you accordynge to the ryches of hys glorye, that ye maye be strengthed with might by his sprete in the inner man,


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& to knowe the excellent loue of the knowledge of Christ that ye myght be fulfylled with all fulnes, which commeth of God.


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Unto hym that is able to do exceadynge aboundantly aboue all that we aske or thynke accordynge to the power that worketh in in vs,


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I therfore (which am a presonner of the Lordes) exhorte you, that ye walke worthy of the vocacyon wherwith ye are called,


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That he ascended: what meaneth it? but that he also descended fyrst into the lowest partes of the erth?


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He that descended, is euen the same also that ascended vp, aboue all heauens, to fulfyll all thynges.


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And the very same made some Apostles, some Prophetes, some Euangelistes, some Shepherdes and Teachers:


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to the edifyenge of the saynctes, to the worke and ministracyon, euen to the edifyinge of the body of Chryst,


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tyll we all come to the vnitye of fayth, and knowledge of the sonne of God, vnto a perfecte man, vnto the measure of the full perfecte age of Chryst


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That we hence forth shulde be nomore chyldren, wauerynge & caryed aboute with euery wynde of doctrine, by the wylynes of men, thorowe craftynes, wherby they laye a wayte for vs to deceaue vs.


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But let vs folowe the trueth in loue, and in all thynges growe in hym, which is the heed, euen Christ,


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in whom yf all the body be coupled and knet together thorow out euery ioynt wherwith one ministreth to another (accordynge to the operacyon as euery parte hath hys measure) he increaseth the body, vnto the edifyinge of it selfe thorowe loue.


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This I saye therfore, and testifye thorowe the Lorde, that ye hence forth walke not, as other Gentyls walke, in vanite of theyr minde,


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whyle they are blinded in their vnderstandynge, beynge farre from a godly lyfe, by the meanes of the ignorancy that is in them, and because of the blyndnes of their hertes:


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which beynge past repentaunce, haue geuen them selues ouer vnto wantannes, to worke all manner of vnclennes, euen with gredines.


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(as concernynge the conuersacyon in tyme past) to laye from you that olde man, which is corrupte, accordynge to the deceauable lustes.


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Wherfore, put awaye lyinge, & speake euery man truth vnto his neyghboure, for as moche as we are members one of another.


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Let hym that stole, steale nomore but let him rather laboure wt his handes the thynge which is good, that he maye geue vnto him that nedeth.


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Let no fylthy communicacion procede out of youre mouth: but that which is good to edifye wt all, as oft as nede is that it maye minister grace vnto the hearers.


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Let all bitternes & fearsnes & wrath & rorynge & cursyd speakynge, be put awaye from you, with all maliciousnes.


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Be ye courteouse one to another, mercyfull, forgeuynge one another, euen as God for Christes sake hath forgeuen you.


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and walke ye in loue euen as Christ loued vs, and gaue him selfe for vs an offerynge and a sacrifyce of a swete sauer to God


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As for fornicacyon and all vnclennes, or coueteousnes let it not be once uamed amonge you, as it be commeth saynctes:


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For thys ye knowe that no whormonger, ether vncleane person, or coueteous person, (which is a worshypper of ymages) hath eny inheritaunce in the kyngdome of Chryst and of God.


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Let no man deceaue you with vayne wordes. For because of soche thynges commeth the wrath of God, vpon the chyldren of disobedience.


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but all thynges, when they are brought forthe by the lyght, are manifeste. For whatsoeuer is manifeste, that same is lyght.


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Wherfore he sayth: awake thou that slepest, and stonde vp from deeth, and Chryst shall geue the lyght.


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speakynge vnto youre selues in psalmes and hymnes, and spretuall songes, synginge and makyng melodie to the Lorde in youre hertes,


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gyuynge thankes allwayes for all thynges, vnto God the father in the name of oure Lorde Iesus Chryst,


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For the husbande is the wyues heed, euen as Chryst is the heed of the congregacyon, and the same is he that ministreth saluacion vnto the body.


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Therfore, as the congregacyon is in subieccyon to Chryst, lykewyse let the wyues also be in subieccyon to theyr husbandes in all thinges.


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Ye husbandes, loue youre wyues, euen as Chryst also loued the congregacyon, and gaue hym selfe for it,


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to make it vnto him selfe a gloryous congregacyon, without spot or wrynckle, or eny soche thynge: but that it shulde be holy, and without blame.


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For no man euer yet hated hys awne flesshe: but noryssheth and cherissheth it, euen as the Lorde doth the congregacyon.


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For thys cause shall a man leaue father and mother, & shall be ioyned vnto his wyfe, and of two shalbe made one flesshe.


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Neuerthelesse, do ye so, that euery one loue hys wyfe euen as hym selfe, and let the wyfe reuerence her husbande.


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Ye fathers moue not youre chyldren to wrath: but brynge them vp thorowe the doctryne and informacyon of the Lorde.


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Ye seruauntes, obeye them that are youre bodely masters, with feare & tremblynge, euen with the synglenes of youre herte, as vnto Christ:


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not doynge seruice vnto the eye, as they that go about to please men: but as the seruauntes of Christ, doynge the wyll of God from the herte


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Knowynge thys, that whatsoeuer good thynge eny man doeth, the same shall he receaue agayne of God, whether he be bonde or fre.


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And ye masters, do euen the same thynges vnto them puttinge awaye threatenynges: Knowynge, that youre master also is in heauen, nether is ther eny respecte of person with hym.


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For we wrestle not agaynst bloude and flesshe: but agaynst rule, agaynst power, agaynst worldy rulers, euen gouerners of the darcknes of thys worlde, agaynst spretuall craftynes in heauenly thynges.


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Wherfore take vnto you the whole armoure of God, that ye maye be able to resyste in the euyll daye, and stande perfecte in all thinges.


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Aboue all, take to you the shylde of fayth, wherwith ye maye quenche all the fyrie dartes of the wycked.


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And praye all wayes with all maner of prayer and supplicacyon in the sprete: and watch ther vnto with all instance and supplycacyon for all saynctes


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and for me, that vtteraunce maye be geuen vnto me that I maye open my mouth frely, to vtter the secretes of my Gospell


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But that ye maye also knowe what condicyon I am in, and what I do, Tichicus the deare brother and faythfull mynyster in the Lorde, shall shewe you of all thynges,


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whom I haue sent vnto you for the same purpose, that ye myght knowe what case we stande in, and that he myght comforte youre hertes.


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Peace be vnto the brethren and loue with fayth, from God the father and from the Lorde Iesus Chryst.


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Paul and Tymothe the seruauntes of Iesu Chryst. To all the saynctes in Chryst Iesu, which are at Philippos with the Bisshops and Deacons.


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and am suerly certyfyed of thys, that he, which hath begonne a good worke in you, shall perfourme it vntyll the daye of Iesus Chryst,


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as it becommeth me, so iudge I of you all, because I haue you in my herte: for asmoche as ye all are companyons of grace with me, euen in my bondes, and in the defendynge and stablisshynge of the Gospell.


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For God is my recorde, howe greatly I longe after you all, from the very herte rote in Iesus Chryst.


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And thys I praye, that youre loue maye increase yet more and more in knowledge, and in all vnderstandynge,


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that ye maye accepte the thynges that are most excellent, that ye maye be pure, and soche, as offende no man vntyll the daye of Christ:


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beynge fylled with the frute of ryghtewesnes, which cometh by Iesus Christ vnto the glory and prayse of God.


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I wolde ye shulde vnderstonde (brethren) that the thynges which happened vnto me, chaunced vnto the greate furtheraunce of the Gospell:


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So that my bandes in Christ, are manifeste thorowe out all the iudgement hall and in all other places:


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In so moche that many of the brethren in the Lorde beynge encoraged thorowe my bandes, dare more boldly speake the worde without feare.


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The one parte preache Chryst of stryfe and not syncerely, supposynge to adde more aduersytie to my bandes.


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What then? So that Chryst be preached anye maner of waye, whether it be by occasyon, or of true meaninge, I am glad therof, ye and wyll be glad.


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For I knowe, that this shall chaunce to my saluacyon, thorowe youre prayer and ministrynge of the sprete of Iesu Chryst


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accordinge to my expectacion, and hope, that in nothinge I shalbe ashamed: but that wyth all boldnesse, (as all wayes euen so nowe also) Christ shall be magnifyed in my body, whether it be thorowe lyfe, or thorowe deeth.


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If it chaunce me to lyue in the flesshe, that thinge is to me frutefull for the worcke, and what I shall chose I wote not.


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For I am constrayned of these two thinges. I desyre to be loosed, & to be wt Christ which is moche & far better.


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And thys am I sure of, that I shall abyde, and continue with you all, for youre furtheraunce and ioye of youre fayth,


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that youre reioysinge maye be the more aboundant thorowe Iesus Christ in me, by my commynge to you agayne.


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Onely let youre conuersacyon be, as it be commeth the Gospell of Christ: that whether I come & se you, or els be absent, I maye yet heare of youre condicyon, that ye contynue in one sprete, and in one soule, labourynge as we do, to mayntayne the fayth of the Gospell,


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and in nothinge fearynge youre aduersaryes, which is to them a cause of perdicyon, but to you of saluacyon, & that of God:


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for vnto you it is geuen for Chryst, that not onely ye shulde beleue on hym: but also that ye shulde suffre for hys sake,


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If ther be therfore eny consolacyon in Christ, yf ther be eny comforte of loue, yf ther by eny fellishyppe of the sprete, yf ther be eny compassion and mercy:


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full fyll ye my ioye, that ye be lyke mynded, hauinge one loue, beynge of one accorde, and of one mynde,


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that nothinge be done thorowe stryfe or of vayne glory, but in mekenes of mynde, let euery man esteme another better then hym selfe.


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Neuerthelesse he made hym selfe of no reputacion, takynge on hym the shape of a seruaunte, and became lyke vnto men,


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and was founde in his apparell as a man. He humbled him selfe, and became obedient vnto the deeth, euen the deeth of the crosse.


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that in the name of Iesus euery knee shulde bowe, both of thinges in heauen and thynges in erth and thynges vnder the erth,


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and that all tonges shulde confesse, that Iesus Christ is the Lorde, vnto the prayse of God the father.


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Wherfore (my dearly beloued) as ye haue alwayes obeyed, not when I was present onely, but nowe moche more in myne absence, euen so worcke out youre awne saluacion with feare and tremblyng.


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that ye maye be soche as no man came complayne on: and vnfayned sonnes of God without rebuke, in the myddes of a croked and peruerse nacyon: amonge whom se that ye shyne as lyghtes in the worlde,


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holdynge faste the worde of lyfe, that I maye reioyce in the daye of Chryst, howe that I haue not runne in vayne, nether haue laboured in vayne.


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Yee and though I be offered vp vpon the offeringe & sacrifyce of youre fayth: I reioyce and reioyce with you all.


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I trust in the Lorde Iesus, for to sende Timotheus shortly vnto you, that I also maye be of good comforte, when I knowe what case ye stande in.


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For I haue no man that is so lyke mynded to me, which with so pure affeccyon wyll care for youre matters.


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ye knowe the proffe of hym, howe that as a sonne with the father, so hath he with me bestowed hys seruice in the Gospell.


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But I supposed it necessary to sende brother Epaphroditus vnto you, my companion in laboure and felowe souldier, youre Apostell, which also ministreth vnto me at nede.


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For he longed after you all, and was full of heuynes, because that ye had hearde saye, that he had bene sycke.


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And no doute he was sicke, in somoch that he was nye vnto deeth. But God had mercy on him: and not on him onely, but on me also, lest I shulde haue sorowe vpon sorowe.


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I sent hym therfore the more diligently: that when ye se hym, ye maye reioyce agayne, and that I maye be the lesse sorowfull.


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because that for the worke of Chryst he went so farre, that he was nye vnto deeth, and regarded not hys lyfe: to fullfyll that, which was lackynge on youre parte to warde me.


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Moreouer, (brethren) reioyce ye in the Lorde. It greueth me not to wryte one thynge often to you. For to you it is a sure thynge.


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For we are circumcisyon, which serue God in the sprete, and reioyce in Chryst Iesu, and haue no confydence in the flesshe:


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though I myght also reioyce in the flesshe. If eny other man thynketh that he hath wherof he might trust in the flesshe: I haue more:


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beynge circumcysed the eyght daye, of the kynred of Israel, of the trybe of Beniamin an Ebrue borne of the Ebrues as concernynge the lawe, a Pharisaye:


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as concernynge feruentnes, I persecuted the congregacyon, as touchynge the ryghtewesnes which is in the lawe, I was vnrebukable.


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ye I thynke all thynges but losse for the excellencye of the knowledge of Chryst Iesu my Lorde. For whom I haue counted all thynge losse, and do iudge them but vyle, that I maye wynne Chryst,


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and be founde in him not hauynge myne awne ryghtewesnes of the lawe: but that which is thorow the fayth of Chryst: euen the ryghtewesnes which commeth of God thorowe fayth:


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that I maye knowe hym and the vertue of hys resurrecyon, and the fellowshyppe of hys passyons, whyle I am conformable vnto hys (deeth)


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Not that I haue attayned vnto it all ready, or that I am all ready perfecte: but I folowe, yf that I maye comprehende that, wherin I am comprehended of Chryst Iesu.


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Brethren, I counte not my selfe that I haue gotten it as yet, but this one thynge I saye: I forget those thinges which are behinde, & endeuoure my selfe vnto those thinges which are before,


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and (accordinge to the marke apoynted) I preace to the rewarde of the hye callynge of God thorowe Chryst Iesu.


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Let vs therfore as many as be perfect, be thus wyse mynded, and yf ye be other wyse mynded, God shall open the same also vnto you.


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Neuerthelesse vnto that which we haue attayned vnto, lett vs proceade by one rule, that we maye be of one accorde.


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Brethren, be folowers together of me, and loke on them which walke euen so, as ye haue vs for an ensample.


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For many walke (of whom I haue tolde you often and nowe tell you wepynge) that they are the enemies of the crosse of Christ,


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whose ende is damnacion, whose God is theyr belly and glory to theyr shame, which are worldely mynded.


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But oure conuersacyon is in heauen, from whence we loke for the saueoure, euen the Lorde Iesus Chryst,


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which shall chaunge oure vyle bodie, that he maye make it lyke vnto hys glorious body, accordynge to the workynge, wherby he is able also to subdue all thynges vnto him selfe.


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Therfore my brethren (dearly beloued and longed for) my ioye and crowne, so continue in the Lorde ye beloued.


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Yee and I beseche the faythfull yockefelowe, helpe the wemen which laboured with me in the Gospell, and with Clement also, and with other my laboure felowes whose names are in the boke of lyfe.


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Be carefull for nothynge: but in all prayer and supplicacyon let youre peticyons be manifeste vnto God with geuynge of thankes.


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And the peace of God (which passeth all vnderstandynge) kepe youre hertes and myndes thorowe Christ Iesu.


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Furthermore, brethren, whatsoeuer thinges are true, whatsoeuer thynges are honeste, whatsoeuer thinges are iust, whatsoeuer thynges are pure, whatsoeuer thynges are conuenient, whatsoeuer thinges are of honeste reporte: Yf ther be eny vertue, yf ther be eny prayse,


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those same haue ye in youre mynde, which ye haue bothe learned & receaued, hearde also and sene in me those thinges do, and the God of peace shalbe with you.


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I reioyce in the Lord greatly, that nowe at the last youre care is reuyued agayne for me in that wherin ye were also carefull, but ye lacked oportunite.


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I speake not because of necessite. For I haue learned in whatsoeuer estate I am, therwith to be content.


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I knowe howe to be lowe and I knowe howe to excede. Euery where and in all thinges I am instructed, both to be full and to be hongrye, both to haue plenty and to suffre nede.


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Ye of Philippos knowe also that in the begynnynge of the Gospell, when I departed from Macedonia, no congregacyon bare parte with me, as concernynge geuynge & receauinge, but ye onely.


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Neuertheles I receaued all, and haue plentie. I was euen fylled after that I receaued of Epaphroditus the thinges, which were sent from you, an odoure of a swete smell a sacrifyce accepted and pleasaunt to God.


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To the saynctes which are at Colossa, and brethren that beleue in Chryst. Grace be vnto you and peace from God oure father, & from the Lorde Iesu Christ.


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for the hopes sake which is layd vp in store for you in heauen, of which hope, ye herde before by the true worde of the Gospell,


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which is come vnto you: euen as it, is frutefull as it is also amonge you, from the daye in the which ye hearde of it, and had experience in the grace of God thorowe the trueth,


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as ye learned of Epaphra oure deare felowe seruaunt, which is for you a faythfull minister of Chryst,


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For this cause we also, sence that daye we herde of it, haue not ceasyd to praye for you, and to desyre, that ye myght be fulfylled with the knowledge of hys wyll, in all wysdome and spretuall vnderstandynge,


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that ye myght walke worthy of the Lorde that in all thinges ye maye please beynge frutefull in all good workes, and encreasynge in the knowledge of God,


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strengthed with all myght, thorowe hys glorious power, vnto all pacience and longe sufferynge with ioyfulnes


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geuynge thankes vnto the father, which hath made vs mete to be partakers of the inheritaunce of saynctes in lyght,


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Which hath delyuered vs from the power of derknes, and hath translated vs into the kyngdome of hys dere sone


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For by him were all thynges created, that are in heuen, and that are in erth: visyble and inuisyble, whether they be maieste or lorde shyppe, ether rule or power. All thynges were creatyd by hym and for hym,


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And he is the heed of the body, euen of the congregacyon: he is the begynnynge and fyrst begotten of the deed, that in all thynges he myght haue the preeminence.


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and by him to reconcyle all thinge vnto him selfe, and to set at peace by hym thorowe the bloude of hys crosse, both thynges in heauen and thinges in erth.


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And you which were somtyme farre of and enemyes, because youre myndes were set in euyll worckes hath he nowe yet reconcyled


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in the body of hys flesshe thorowe deeth, to make you holy, and vnblameable, & without faut in hys awne syght,


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yf ye contynue grounded and stablysshed in the fayth, and be not moued awaye from the hope of the Gospell, wherof ye haue herde, howe that it is preached amonge all creatures which are vnder heauen, wherof I Paul am made a mynyster.


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Nowe ioye I in my sufferinges for you and fulfyll that which is behynde of the passyons of Christ in my flesshe, for hys bodies sake, which is the congregacyon:


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wherof I am made a mynister, accordynge to the ordinaunce of God, which ordinaunce was geuen me vnto you warde to fullfyll the worde of God,


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that mistery which hath bene hyd sence the worlde beganne, and sence the begynnynge of generacyons: but nowe is opened to his saynctes,


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to whom God wolde make knowen what the gloryous ryches of thys mystery is amonge the Gentyls, which ryches is Chryst in you, the hope of glory,


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whom we preache, warnynge all men, and teachynge all men in all wysdome, to make all men parfecte in Christ Iesu.


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For I wolde that ye knewe howe greate care that I haue for you and for them that are at Laodicia, and for as many as haue not sene my parson in the flessh,


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that theyr hertes myght be comforted whan they are knet together in loue, and in all ryches of full vnderstandynge, for to knowe the mistery of God the father, and of Chryst,


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For though I be absent in the flesshe, yet am I with you in the sprete, ioyinge and beholdynge youre order, and youre sted fast fayth in Chryst


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so that ye be rotyd and buylte in hym, and stablysshed thorow fayth, as ye haue learned: and therin be plenteous with geuynge thankes.


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Beware, lest eny man spoyle you thorowe philosophy and disceatfull vanitie, after the tradicyon of men, and after the ordinaunces of the worlde, & not after Christ.


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by whom also ye are circumcised with circumcisyon which is done with out handes, for asmoche as ye haue put of the synfull body of the flesshe thorowe the circumcisyon that is in Christ,


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in that ye are buried with hym thorowe bapti me, in whom ye are also rysen agayne thorowe fayth, that is wrought by the operacyon of God which raysed him from deeth.


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And ye whan ye weare deed thorowe synne and thorowe the vncircumcisyon of youre flesshe, hath he quyckned with him, and hath forgeuen vs all oure trespaces


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and hath put out the hande wrytynge that was agaynst vs, contayned in the lawe written: and that hath he taken out of the waye, and hath fastened it to hys crosse,


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and hath spoyled rule and power, and hath made a shewe of them openly, and hath triumphed ouer them in his awne person.


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Let no man therfore trouble youre consience aboute meate and dryncke or for a pece of an holy daye, or of the newe mone, or of the Sabboth dayes,


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Let no man make you shote at a wronge marke, by the humblenes and holynes of angels, in the thynges which he neuer sawe, beynge causelesse puft vp with his flesshly mynde,


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& holdeth not the heed, wherof all the body by ioyntes and couples receaueth norisshment & is knet together, and encreaseth with the increasynge that commeth of God.


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Wherfore, yf ye be deed with Chryst from the ordinaunces of the worlde, why as though ye yet lyued in the worlde, are ye led with tradicions?


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which thynges out wardly haue the similitude of wysdome by supersticion and humblenes of mynde, and by hurtynge of the body, and in that they do the flesshe no worshyppe vnto the nede therof.


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If ye be then rysen agayne with Chryst, seke those thynges which are aboue, where Chryst sytteth on the ryght hande of God.


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Whensoeuer Chryst (which is oure lyfe) shall shewe hym selfe, then shall ye also appeare with hym in glory.


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Mortifye therfore youre erthy membres: fornicacyon, vnclennes, vnnaturall lust, euyll concupiscence, and coueteousnes, which is worshyppynge of ydoles:


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But nowe put ye also awaye from you all soch thinges: wrath, fearnes, maliciousnes, cursed speakynge, fylthy communicacyon out of your mouth.


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where is nether Gentyle nor Iewe, circumcisyon nor vncircumcisyon, Barbarous or Sythian, bonde or fre: but Christ is all in all thinges.


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Therfore as electe of God, holy & beloued, put on tender mercye, kyndnes, humblenes of mynde, mekenes, longe suffrynge,


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for bearynge one another, & forgeuynge one another, yf any man haue a quarell agaynst another: as Christ forgaue you, euen so do ye.


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And the peace of God rule in youre hertes: to the which peace ye are called in one body. And se that ye be thankfull.


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Let the worde of Chryst dwell in you plenteously with all wysdome. Teache and exhorte youre awne selues, in Psalmes, and hymnes, and spirituall songes syngynge with grace in youre hertes to the Lorde


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And whatsouer ye do (in worde or dede) do all in the name of the Lord Iesu, geuynge thankes to God the father by hym.


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Ye chyldren, obey youre fathers and mothers in all thinges, for that is well pleasynge vnto the Lorde.


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Ye seruauntes be obedient vnto them that are youre bodyly masters in all thinges: not with eye seruice as men pleasers, but in synglenes of herte, fearynge God.


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knowynge, that of the Lord ye shall receaue the rewarde of inheritaunce, for ye serue the Lorde Christ.


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Masters, do vnto youre seruauntes that which is iust and equall knowynge, that ye also haue a master in heauen.


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prayenge also for vs that God maye open vnto vs the dore of vtteraunce, that we maye speake the mystery of Christ (wherfore I am also in bondes)


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Let youre speache be alwayes well sauored & powdred with salt, that ye maye knowe, howe ye ought to answer euery man.


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Of all my busynes shal ye be certified by Tichicus, the beloued brother and faythful mynyster and felowe seruaunt in the Lord,


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whom I haue sent vnto you for the same purpose, that he myght knowe whath ye do, & that he myght comfort youre hertes,


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wyth one Onesymus a faythfull and beloued brother, which is one of you. They shall shewe you of all thynges, which area doinge here.


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Aristarchus my preson felowe saluteth you, and Marcus Barnabas systers sonne: touchynge whom, ye receaued commaundementes. If he come vnto you, receaue hym:


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and Iesus which is called Iustus, whych are of the circumcisyon. These only are my worke felowes vnto the kyngdome of God, which haue bene vnto my consolacyon.


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Epaphras the seruaunt of Chryst, (which is one of you) saluteth you, and all wayes laboureth feruently for you in prayers, that ye maye stande perfect and full, in all the wyll of God.


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For I beare hym recorde, that he hath a feruent mynde for you and them that are of Laodicia and them that are of Hierapolis.


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Salute the brethren whych are of Laodicia, and salute Nymphas, and the congregacyon, whych is in hys house,


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And when the Epystle is reed of you, make that it be reed also in the congregacyon of the Laodicians: and that ye lykewyse reade the Epistle of Laodicia.


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And saye to Archyppus: take hede to the offyce that thou hast receaued in the Lord, that thou fulfill it.


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Paul and Syluanus & Timothe. Unto the congregacyon of the Thessalonyans, in God the father, and in the Lorde Iesus Christ. Grace be vnto you, and peace from God our father, and from the Lorde Iesus Christ.


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without ceasynge, & call you to remembraunce because of the worke of your fayth, and labour in loue, and because ye haue contynued in the hope of oure Lorde Iesus Christ, in the syght of God our father.


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For oure Gospel came not vnto you by worde onely, but also by power, and by the holy goost, and by moch certayntye, as ye knowe, after what maner we be haued oure selues amonge you, for your sake.


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And ye became folowers of vs and of the Lorde, receauynge the worde with moch affliccyon, with ioye of the holy goost:


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For from you sounded out the worde of the Lorde, not in Macedonia and in Achaia onely: but youre fayth also which ye haue vnto God, spred her selfe abroade in all quartars, so that it nedeth not vs to speake eny thynge at al.


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For they them selues shewe of you, what maner of entring in we had vnto you and how ye tourned to God from ymages, for to serue the liuynge and true God,


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and for to loke for hys sonne from heauen, whom he raysed from deeth: euen Iesus, whych delyuereth vs from the wrath to come.


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but euen after that we had suffred before, and were shamfully entreated at Phillipos (as ye knowe) then were we bolde in oure God, to speake vnto you the Gospell of God, in moch stryuynge.


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For oure exhortacyon was not to brynge you to erroure, nor yet to vnclennes, nether was it wyth gyle:


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but as we were alowed of God, that the Gospell sholde be commytted vnto vs: euen so we speake, not as they that please men, but God, whych tryeth oure hertes.


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Nether led we oure conuersacyon at eny tyme with flatterynge wordes, as ye knowe: nether by occasyon of coueteousnes. God is recorde:


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nether sought we prayse of men nether of you, nor yet of eny other, when we myght haue bene in auctorite, as the Apostles of Christ,


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so were we affeccyoned towarde you: our good wyll was to haue dealte vnto you, not the Gospell of God onely: but also oure awne soules, because ye were deare vnto vs.


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Ye remember brethren oure laboure, and trauayle. For we laboured daye & nyght because we wolde not be chargeable vnto eny of you, and preached vnto you the Gospell of God.


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Ye are witnesses, and so is God how holyly & iustly & vnblameably we behaued oure selues amonge you that beleued,


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as ye knowe, how that we bare soch affeccyon vnto euery one of you, as a father doth vnto chyldren, exhortynge, confortyng, and besechyng you,


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For this cause thanke we God also without ceassyng, because that when ye receaued of vs the worde (wherwith ye learned to know God) ye receaued it not as the worde of man: but euen as it was in dede, the worde of God, whych worketh also in you that beleue.


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For ye brethren became folowers of the cogregacyons of God whych in Iewry are in Christ Iesu: for ye haue suffred lyke thynges of youre kynsmen, as we oure selues haue suffered of the Iewes.


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Whych as they kylled the Lorde Iesus, and theyr awne Prophetes, euen so haue they persecuted vs: and God they please not, and are contrary to al men,


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& hynder vs, that we shuld not speake vnto the Gentyls, that they myght be saued, to fulfyll their synnes alwaye. For the wrath of God is come on them, euen to the vtmost.


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For as moch brethren as we are kept from you for a season, as concernynge the bodyly presence (but not in the herte) we enforsed the more to se you personally with great desyre.


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for what is oure hope of ioye or crowne of reioysing? are not ye it in the presence of our Lord Iesus Christ at his commynge?


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and sent Timothe oure brother & mynyster of God, and the helper forth of oure laboure in the Gospell of Christ, to stablisshe you: and to conforte you concernyng our fayt


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that no man shulde be moued in these affliccyons, For ye your selues knowe, that we are euen apoynted there vnto.


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For when we were wyth you, we tolde you before, that we shude suffre tribulacyon, euen as it came to passe, and as ye knowe.


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For this cause when I coulde no lenger forbeare, I sent that I myght haue knowledge of youre fayth, lest by some meanes the tempter had tempted you, and lest oure laboure had bene bestowed in vayne.


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But now lately, when Timothe came from you vnto vs, & declared to vs your faith & your loue, & how that ye haue good remembraunce of vs allwayes, desyrynge to se vs as we also desyre to se you.


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Therfore brethren we receaued consolacyon by you, in all our aduersite & necessite, through your fayth.


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For what thankes can we recompence to God agayne for you, ouer al the ioye, that we ioye for your sakes before our God:


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praying nyght and daye exceadyngly, that we might se you presently, and myght fulfyll the thynges which are lackynge vnto youre fayth.


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the Lord also shall increace you & make you flowe ouer in loue one toward another, and towarde all men, euen as we do toward you,


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that he maye make youre hertes stable & vnblameable, in holynes before God oure father, at the commynge of oure Lorde Iesus Christ with all saynctes.


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Furthermore, we beseche you (brethren) and exhorte you by the Lord Iesus, that ye increace more & more euen as ye haue receaued of vs, how ye ought to walcke and to please God.


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that noman oppresse and defraude his brother in bargaynyng: because that the Lord is the auenger of all soch thinges, as we tolde you before, and testifyed.


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But as touchynge brotherly loue, ye nede not, that I wryte vnto you. For ye are taught of God, to loue one another.


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Yee and that thynge verely ye do vnto all the brethren which are in all Macedonia. We beseche you brethren, that ye encreace more & more,


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and that ye studye to be quyet, & to medle with youre awne busynes, and to worke wyth youre awne handes, as we commaunded you:


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that ye maye behaue youre selues honestly towarde them that are wythout, and that nothynge be lackynge vnto you.


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I wolde not brethren that ye shulde be ignoraunt concernynge them whych are fallen aslepe, that ye sorowe not as other do, whych haue no hope.


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For yf we beleue, that Iesus dyed, & rose agayne: euen so them also which slepe by Iesus, wyll God brynge agayne wt hym.


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For thys saye we vnto you in the worde of the Lorde, that we whych shall lyue, & shall remayne in the commynge of the Lorde, shall not come yer they whych slepe.


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For the Lorde hym selfe shall descende from heauen with a showte & the voyce of the Archangell and trompe of God. And the deed in Christe shall aryse fyrst:


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then we which shall lyue (euen we which shall remayne) shall be caught vp with them also in the cloudes, to mete the Lorde in the ayer. And so shall we euer be with the Lorde.


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for ye yourselues know perfectly, that the daye of the Lord shall come, euen as a thefe in the nyght.


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For when they shall saye, peace and all thynges are safe, then shall soden destruccyon come vpon them (as sorowe commeth vpon a woman traualynge with chylde) & they shall not scape:


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Ye are all the chyldren of lyght, and the chyldren of the daye. We are not of the nyght nether of darknes.


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But let vs whych are of the daye, be sober armed wyth the brest plate of fayth and loue, and with hope of saluacyon for an helmet.


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For God hath not appoynted vs to prouoke wrath vnto oure selues, but to obtayne saluacyon by the meanes of oure Lorde Iesu Christ


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We beseche you brethren, that ye knowe them whych laboure amonge you, and haue the ouersyght of you in the Lorde,


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& geue you exhortacyon, that ye haue them in hye reputacyon thorowe loue, for theyr workes sake, and be at peace with them.


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We desyre you (brethren) warne them that are vnruly, comforte the feble mynded, lyft vp the weake, be pacient towarde all men.


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Se that none recompence euyll for euyll vnto eny man: but euer folowe that whych is good, both amonge your selues, and to all men.


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The very God of peace sanctifye you thorowe out. And I praye God that youre whole sprete, and soule and body, maye be preserued: so that in nothyng ye maye be blamed in the commynge of oure Lorde Iesus Chryst.


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Paul and Syluanus and Timotheus. Unto the congregacyon of the Thessalonyans in God oure father, and in the Lord Iesus Christ.


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We are bounde to thanke God all wayes for you brethren (as it is mete) because that youre fayth groweth excedyngly, and euery one of you swymmeth in loue towarde another betwene youre selues,


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so that we oure selues boast of you in the congregacyons of God, ouer your pacyence & fayth in all your persecucyons & tribulacyons, that ye suffre,


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whych is a token of the ryghtewes iudgement of God, that ye are counted worthy of the kyngdome of God, for whych ye also suffre.


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and to you whych are troubled, rest wyth vs, when the Lorde Iesus shall shewe hym selfe from heauen with the Angels of hys power,


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wyth flaminge fyre, whych shall rendre vengeaunce vnto them that knowe not God, and that obeye not the Gospell of oure Lorde Iesus Christ


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which shalbe punysshed wyth euerlastynge damnacyon, from the presence of the Lorde, and from the glory of his power,


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when he shall come to be glorifyed in his saynctes, and to be come maruelous in all them that beleue: because oure testimonie that we had to you, was beleued euen the same daye.


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Wherfore, also we praye allwayes for you, that our God will make you worthy of this calling, & fulfyll all delectacyon of goodnes & the worcke of fayth, wt power:


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that the name of oure Lorde Iesus Chryst maye be glorifyed by you, and ye by hym, accordynge to the grace of oure God, and of the Lorde Iesus Christ.


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We beseche you (brethren) by the commynge of oure Lorde Iesu Christ, and in that we shall assemble vnto hym,


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that ye be not sodenly moued from youre mynde, ner be troubled, nether by sprete, nether by wordes, nor yet by letter whych shulde seme to come from vs, as though the daye of Christ were at hande.


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Let no man deceaue you by eny meanes, for the Lorde shall not come excepte ther come a departynge fyrst, and that that synfull man be opened, the sonne of perdicyon,


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whych is an aduersarye: and is exalted aboue all that is called God, or that is worshypped: so that he doth syt in the temple of God, boastynge him selfe to be God.


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For the mistery of the iniquitie doeth all readye worcke: tyll he which nowe onlye letteth, be taken out of the waye.


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And then shall that wycked be vttered, whom the Lorde shall consume with the sprete of his mouth, and shall destroye wyth the appearaunce of hys commynge


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and with all deceauablenes of vnryghtwesnes, amonge them that perysshe: because they receaued not the loue of the trueth, that they myght be saued.


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But we are bounde to geue thankes alwey to God for you (brethren beloued of the Lorde) for because that God hath from the begynnynge chosen you to saluacyon, thorowe sanctifyinge of the sprete, and thorow beleuing of the trueth,


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Therfore brethren stande fast, & kepe the ordinaunces which ye haue learned: whether it were by oure preachinge, or by Epistle.


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Oure Lorde Iesu Christ hym selfe, and God and oure father (which hath loued vs, and hath geuen vs euerlastynge consolacyon, and good hope thorowe grace)


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Furthermore brethren praye ye for vs, that the worde of God maye haue passage, and be glorifyed, as it is also with you:


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We haue confydence thorowe the Lord to you warde, that ye both do, & wyll do the thynges which we commaunde you.


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We require you brethren by the name of oure Lorde Iesu Christ that ye wythdrawe youre selues from euery brother, that behaueth him selfe inordinatly, & not after the institucion which he receaued of vs.


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For ye your selues know, howe ye ought to folowe vs. For we behaued not oure selues inordinatly amonge you.


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Nether toke we breed of eny man for naught: but wrought wt laboure & sweate nyght & daye, because we wolde not be chargeable to eny of you:


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For when we were wyth you, this we warned you of, that yf eny wolde not worcke, the same shulde not eate.


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For we haue, hearde saye that ther are some whych walke amonge you inordinatly, workynge not at all, but beynge busybodyes.


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Them that are soch, we commaunde and exhorte, by oure Lorde Iesu Christ, that they worcke with quietnes, and eate theyr awne breed:


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If eny man obey not oure sayinge, sende vs worde of him by a letter: and haue no companye with him, that he maye be ashamed.


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Paul an Apostle of Iesus Christ, by the commyssyon of God our sauyour, & Lord Iesus Christ, which is our hope.


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Unto Timothe hys naturall sonne in the fayth. Grace mercy and peace from God oure father, & from the Lord Iesus Christ our Lorde.


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As I besought the to abyde styll at Ephesus (when I departed into Macedonia) euen so do, that thou commaunde some, that they folowe no straunge doctrine,


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nether geue hede to fables & endles genealogyes whych brede doubtes more then Godlye edifyinge, which is by fayth


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for the ende of the commaundement is, loue out of a pure herte, and of a good conscience, and of fayth vnfayned: from the whych thynges,


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because they wolde be doctours of the lawe, and yet vnderstande not what they speake, nether wherof they affyrme.


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knowynge thys, howe that the lawe is not geuen vnto a ryghteous man, but vnto the vnryghteous and disobedyent, to the vngodly and to synners, to vnholy and vncleane: to murtherers of fathers and murtherers of mothers, to manstears,


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to whormongers: to them that defyle them selues whyth mankynde: to manstealers: to lyars, to periured, and yf ther be eny other thynge that is contrary to the holsome doctryne,


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And I thanke Chryst Iesus oure Lorde, whych hath made me stronge: for he counted me true, and put me in offyce


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where as before I was a blasphemer, and a persecuter, & a Tyraunt. But yet I obtayned mercy, because I dyd it ignorauntly thorowe vnbelefe.


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Neuerthelesse, the grace of oure Lorde was exceadynge aboundaunt with fayth and loue, whych is by Christ Iesu.


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This is a true sayinge (and by all meanes worthy to be receaued of vs) that Chryst Iesus came into the worlde, to saue synners, of whom I am chefe.


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Not wythstandynge for this cause optayned I mercy, that Iesus Christ shulde fyrst shewe on me all longe pacience, to declare an ensample vnto them which shulde beleue on him vnto eternall lyfe.


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So then vnto God, kynge euerlastynge, immortall inuisyble, wyse onely, be honoure and prayse for euer and euer. Amen.


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Thys commaundement commyt I vnto the sonne Timotheus accordynge to the prophesyes, whych in tyme past were prophesyed of the, that thou in them shuldest fyght a good fyght,


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hauynge fayth and good conscyence: whych some haue put awaye from them, and as concernynge fayth haue made shypwracke.


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Of whose nombre is Hymeneus and Alexander whom I haue delyuered vnto Satan, that they maye lerne not to blaspheme.


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I Exhorte therfore, that aboue all thynges, prayers, supplicacyons, intercessions, and geuynge of thankes be had for all men:


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for kynges, and for all that are in auctorite, that we maye lyue a quyet and a peaceable lyfe, wyth all Godlynes and honestye.


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where vnto I am ordayned a preacher and an Apostle. I tell the trueth in Christ and lye not: beynge the teacher of the gentyls wyth fayth and veritye.


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I wyll therfore that the men praye euery where, lyftynge vp pure handes without wrath, or doubtinge.


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Lykewise also the wemen, that they araye them selues in comlye apparell wyth shamfastnes and discrete behaueour, not wt broyded heare, ether golde or pearles, or costly araye:


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Notwythstandynge thorowe bearynge of chyldren she shalbe saued, yf they contynue in fayth and loue, and holynes, wyth discrecyon.


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A Bisshoppe therfore must be blameles, the husbande of one wyfe, dilygent, sober, discrete, a keper of hospitalite: apte to teach:


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not geuen to ouer moch wyne, no fyghter, not gredy of fylthye lucre. but gentle, abhorryng fyghtynge, abhorrynge coueteousnes,


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He must also haue a good reporte of them whych are without, lest he fall into rebuke, and snare of the euyll speaker.


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Lyke wyse must the mynisters be honest, not double tonged, not geuen vnto moch wyne, nether gredy of fylthy lucre:


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Let the Deacons be the husbandes of one wyfe, and such as rule theyr chyldren well, and their awne housholdes.


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For they that mynister well, get them selues a good degre and greate lybertye in the fayth, whych is in Christ Iesu.


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but and yf I tarie longe, that then thou mayst yet haue knowledge, howe thou oughtest to behaue thy selfe in the house of God, whych is the congregacyon of the lyuynge God, the pyllar & grounde of trueth.


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And without doute great is that mystery of godlynes: God was shewed in the flesshe, was iustifyed in the sprete, was sene amonge the Angels, was preached vnto the gentyls, was beleued on in the worlde, and receaued vp in glory.


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The sprete speaketh euydently, that in the later tymes some shall departe from the fayth, and shall geue hede vnto spretes of erroure, and deuelysshe doctrines of them


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forbyddynge to mary, & commaundynge to abstayne from meates which God hath created to be receaued with geuynge thanckes, of them whych beleue, & knowe the trueth.


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For all the creatures of God are good, & nothynge to be refused, yf it be receaued with thankesgeuynge.


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If thou put the brethren in remembraunce of these thynges thou shalt be a good mynyster of Iesu Chryst whych hast bene norisshed vp in the wordes of the fayth & of good doctrine, whych thou hast continually followed.


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For bodely exercyse profyteth lytell: but godlynes is profytable vnto all thynges, as a thinge which hath promyses of the lyfe that is nowe, & of the lyfe to come.


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For therfore we bothe laboure & suffre rebuke, because we haue a stead fast hope in the lyuinge God, which is the saueoure of all men, specially of those that beleue.


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Let no man despyse thy youth but be vnto them that beleue, an ensample, in worde, in conuersacyon, in loue, in sprete, in fayth, in purenes.


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Despyse not the gyfte that is in the, whych was geuen the thorowe prophesye, with the layinge on of handes by the auctoryte of presthode.


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These thinges exercyse, and geue thy selfe vnto them, that it maye be sene, howe thou profetest in all thynges.


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Take hede vnto thy selfe, and vnto learnynge, and continue therin. For yf thou shalt so do, thou shalt saue thy selfe, & them that heare the.


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If eny wyddow haue chyldren or nevews, let them learne fyrst to rule their awne houses godly & to recompense their elders. For that is good & acceptable before God.


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She that is a true wyddowe & frendelesse, putteth her trust in God, & contynueth in supplicacyons and prayers nyght & daye.


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But yf eny prouide not for her awne (& specially for them of her housholde) the same hath denyed the fayth, and is worsse then an infydell.


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and well reported of men in good workes: yf she haue brought vp chyldren, yf she haue lodged strangers, yf she haue wesshed the saynctes fete, yf she haue mynistred vnto them whych were in aduersytie, yf she haue bene contynually geuen vnto all maner of good worckes.


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The yonger wyddowes refuse. For when they haue begonne to were wanton agaynst Christ, they wyll mary,


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And also they learne to goo from house to house ydle: yee not ydle onely, but also tatlers and besybodyes, speakynge thynges which are not comly.


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I wyll therfore that the yonger wemen mary, to beare chyldren, to guyde the house, and geue none occasyon to the aduersary to speake euyll.


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And yf eny man or woman that beleueth haue wyddowes, let them mynyster vnto them, & let not the congregacyon be charged: that there maye be sufficyent for them that are wyddowes in dede.


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The elders that rule well, are worthy of double honoure, most specially they whych laboure in the worde & teachynge.


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For the scripture sayth: thou shalt not moosel the mouth of the oxe that treadeth out the corne. And the labourer is worthy of his reward.


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I testifye before God and the Lord Iesus Christ & the electe angels, that thou obserue these thynges without hastynesse of iudgement, & do nothinge parcially.


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Some mennes synnes are open before hande, and go before vnto iudgement: & some mennes synnes folowe after.


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Let as many seruauntes as are vnder the yoke, counte theyr masters worthy of all honour, that the name of God & hys doctryne be not euyll spoken of.


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Se that they whych haue beleuynge masters, despyse them not because they are brethren: but rather do seruyce, for as moch as they are beleuynge and beloued, & partakers of the benefyte.


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These thynges teach & exhorte. If eny man folowe other doctrine, and enclyne not vnto the wholsome wordes of oure Lorde Iesu Christ, and to the doctrine which is accordynge to Godlynes,


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he is pufte vp, and knoweth nothynge: but wasteth hys braynes about questions and stryfe, of wordes, wherof sprynge enuye, stryfe, raylynges, euyll surmisynges,


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vayne disputacyon of men that haue corrupte myndes, & that are robbed of the trueth: which thynke, that lucre is godlynes. From them that are soch separate thy selfe.


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They that wylbe ryche, fall into temptacyon and snares, & into many folysshe & noysome lustes, which droune men into perdicyon & destruccyon.


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For coueteousnes of money is the rote of all euyll: whych whyll some lusted after, they erred from the fayth, & tanglyd them selues with many sorowes.


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But thou man of God, flye soch thynges. Folowe ryghtewesnes, godlynes, fayth, loue, pacience, meaknes.


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Fyght the good fyght of fayth. Laye, hande on eternall lyfe, wher vnto thou art also called, and hast professed a good professyon before many witnesses.


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I geue the charge in the syght of God, which quickneth all thynges, & before Iesu Chryst (which vnder Poncius Pylate wytnessed a good witnessyng)


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that thou kepe the commaundement, & be without spotte and vnrebukeable, vntyll the appearynge of oure Lorde Iesus Christ,


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which appearyng (in hys tyme) he shall shewe, that is blessed & myghty onely, kynge of kynges, & Lorde of Lordes,


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whych onely hath immortalite, and dwelleth in the lyght that no man can attayne, whom no man hath sene, nether can se, vnto whom be honoure and rule euerlastynge. Amen.


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Charge them which are ryche in this world, that they be not hye mynded, ner trust in vncertayne ryches, but in the lyuinge God (which geueth vs aboundauntly all thynges to enioye them)


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that they do good: that they be riche in good workes: that they be redy to geue & gladly to distribute,


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laying vp in store for them selues a good fundacion against the tyme to come, that they maye obtayne eternall lyfe.


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O Timothe, saue that which is geuen the to kepe, and avoyde vngostly vanyties of voyces and opposycyons of science falsly so called:


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Paul an Apostle of Iesus Christ, by the wyll of God, accordynge to the promes of lyfe which is in Christ Iesu.


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To Timothe hys beloued sonne. Grace mercy and peace from God the father, & from Iesu Christ our Lorde.


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I thanke God, whom I serue from myne elders with pure conscience, that without anye ceasynge I make mencyon of the in my prayers nyght and daye,


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when I call to remembraunce the vnfayned fayth that is in the, which dwelt fyrst in thy graundmother Lois, and in thy mother Eunica: & I am assured that it dwelleth in the also.


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Wherfore I warne the that thou stere vp the gyfte of God which is in the by the puttynge on of my handes.


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Be not thou therfore ashamed of the testimony of oure Lorde, nether be ashamed of me whych am his presoner: but suffre thou aduersytie with the Gospell, accordynge to the power of God,


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which saued vs, and called vs with an holy callynge, not accordynge to oure dedes, but accordynge to his awne purpose & grace, whych was geuen vs thorowe Christ Iesu (before the worlde beganne)


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but is nowe declared openly by the appearynge of oure sauyour Iesu Christ whych hath put awaye deeth, and hath brought lyfe and immortalite vnto lyght thorowe the Gospell,


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for the whych cause I also suffre these thynges. Neuerthelesse, I am not ashamed. For I knowe, and am sure, that he (in whom I haue put my trust) is able to kepe that whych I haue committed to hys kepynge, agaynst that daye.


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Se that thou haue the ensample of the holsome wordes, whych thou hast hearde of me with fayth and loue that is in Christ Iesu.


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That good thynge, whych was committed to thy kepynge, holde fast thorowe the holy goost, which dwelleth in vs.


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This thou knowest, howe that all they which are in Asia, be turned from me: of whych sorte are Phigelus and Hermogenes.


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The Lorde geue mercye vnto the housholde of Onesyphorus for he ofte refreshed me, and was not ashamed of my chayne:


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The Lorde graunt vnto hym that he maye fynde mercye with the Lorde at that daye. And in howe many thynges he ministred vnto me at Ephesus, thou knowest very well.


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and in the thynges that thou hast hearde of me by many wytnesses. The same commytte thou to faythfull men, which shalbe apte to teach other also.


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No man that warreth, entanglyth hym selfe wyth worldly busynes, and that because he maye please hym, whych hath chosen hym to be a soudier.


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Therfore I suffre all thynges, for the electes sakes, that they myght also obtayne the saluacion, which is in Christ Iesu, with eternall glory.


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Of these thinges put them in remembraunce, and testifye before the Lorde, that they folowe no contencyous wordes: which are to no profet, but to the peruertynge of the hearers.


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Study to shewe thy selfe laudable vnto God, a workman that nedeth not to be a shamed distributynge the worde of trueth iustly.


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As for vngoostly vanyties of voyces, passe thou ouer them. For they wyll encreace vnto greater vngodlynes,


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& theyr wordes shall fret euen as doeth the disease of a cancre: of whose nombre is. Hymeneus and Philetus,


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whych (as concernynge the trueth) haue erred, sayinge, that the resurreccyon is past all redy, and do destroye the fayth of some.


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But the sure grounde of God standeth still, and hath this seale: the Lorde knoweth them that are hys. And let euery man that calleth on the name of Christ, departe from iniquite.


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Not wythstandynge in a greate house are not onely vesseles of golde and of syluer: but also of wood and of erthe: some for honoure, and some vnto dyshonoure.


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Yf a man therfore pourge him selfe from such men, he shalbe a vessel sanctifyed vnto honoure, mete for the vses of the Lorde, and prepared vnto all good workes.


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Lustes of youth auoyde, but folowe ryghtwesnes, fayth, loue and peace, with them that call on the Lorde with a pure herte.


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The seruaunt of the Lorde must not stryue: but be gentle vnto all men apte to teach, and one that can suffre


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the euyll with meaknes, and can informe them that resyst yf that God at eny tyme wyll geue them repentaunce, for to knowe the trueth:


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and that they maye come to them selues agayne out of the snare of the deuyll, which are holden captiue of hym at hys wyll.


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For men shalbe louers of theyr awne selues, coueteous, boasters, proude, cursed speakers, dysobedient to fathers and mothers, vnthankfull, vngodly,


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For of thys sorte are they, which entre into houses, and bringe into bondage wemen laden wt synne, which wemen are led with diuers lustes,


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As Iannes & Iambres withstode Moses, euen so do these also resyst the trueth: men they are of corrupt myndes, and lewde as concerninge the fayth:


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But thou hast sene the experience of my doctryne, fassyon of lyuinge, purpose, fayth, longe sufferynge, loue, pacience,


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persecucyons, and affliccyons whych happened vnto me at Antioche, at Iconium, and at Lystra: which persecutions I suffered paciently. And from them all, the Lorde delyuered me.


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But the euyll men & disceauers shall wexe worsse and worsse, whill they deceaue and are deceaued them selues.


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But continue thou in the thynges which thou hast learned, which also were commytted vnto the, knowinge of whom thou hast learned them,


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and for as moch also as of a chylde thou hast knowen the holy scriptures which are able to make the lerned vnto saluacyon thorow the fayth which is in Christ Iesu.


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All scripture geuen by inspiracyon of God, is proffitable to teache, to improue, to amende and to instruct in ryghtewesnes,


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I Testifye therfore before God, & before the Lord Iesu Christ, which shall iudge the quicke and deed at hys apearinge in hys kyngdom,


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preache thou the worde, be feruent, in season & oute of season. Improue, rebuke, exhorte wt all longe sufferynge and doctryne.


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For the tyme will come, when they shall not suffer wholsome doctryne: but after their awne lustes shall they (whose eares ytche) gett them an heepe of teachers,


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But watche thou in all thynges, suffre affliccyons, do the worke thorowlye of an Euangelist, fulfyll thyne offyce vnto the vtmost.


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From hence forth ther is layde vp for me a crowne of ryghtewesnes, which the Lorde (that is a ryghteous iudge) shall geue me at that daye: not to me onely, but vnto all them also that loue his comminge.


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For Demas hath forsaken me, and loueth thys present worlde, and is departed vnto Thessalonica. Crescens is gone to Galacia, Tytus vnto Dalmacia.


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Onely Lucas is with me. Take Marke, and bringe him with the, for he is proffitable vnto me for the minystracyon.


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The cloke that I lefte at Troada with Carpus, (when thou commest) bringe with the, and the bokes, but specially the partchement.


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At my fyrst answerynge, no man assisted me, but all forsoke me. I praye God, that it maye not be layde to their charges:


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Not wythstandynge the Lorde, assysted me, and strengthed me, that by me the preachynge shulde be fulfylled to the vtmost, and that all the Gentyls shulde heare. And I was delyuered out of the mouth of the lyon.


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And the Lorde shall delyuer me from all euyll doynge, and shall kepe me vnto hys heuenly kyngdom. To whom be prayse for euer and euer. Amen.


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Do thy diligence, that thou mayest come before winter. Eubolus gretith the, and so doth Pudens, and Lynus, Claudia, and all the brethren.


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Paul the seruaunt of God, and apostle of Iesu Christ accordinge to the fayth of goddes electe, and accordynge to the knowledge of the trueth, which is after godlynes


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but hath opened his worde at the tyme appoynted thorowe preachinge, which is commytted vnto me, accordynge to the commaundement of God oure saueoure.


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To Tytus hys naturall sonne after the commen fayth. Grace mercy & peace from God the father & from the Lorde Iesu Christ oure saueoure.


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For this cause left I the in Creta, that thou shuldest refourme the thynges that are vnperfect, & shuldest ordeyne elders in euery cytie, as I had appoynted the.


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If eny be blamelesse, the husband of one wyfe, hauynge faythfull children, which are not slaundred of ryote, nether are disobedient.


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For a bysshope must be blamesse, as the stewarde of God: not stubborne, not angrye not geuen to moch wyne, no fyghter, not geuen to fylthy lucre:


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and such as cleueth vnto the true worde of doctryne, that he maye be able also to exhorte by wholsome learnynge, & to improue them that saye agaynst it.


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For ther are many vnruely and talkers of vanite, and disceauers of myndes, specially they that are of the circumcision,


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whose mouthes must be stopped which peruert whole houses, teachinge thinges which they ought not, because of fylthy lucre.


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One of them selues (euen a prophete of their awne) sayde: The Cretyans are all wayes lyars, euyll beastes, slowe belyes.


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Unto the pure, are all thynges pure: but vnto them that are defyled and vnbeleuynge, is nothynge pure: but euen the mynde and conscience of them is defyled.


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They confesse that they knowe God: but with the dedes they denye hym seinge they are abominable and disobedient, & vnapte vnto euery good worcke.


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the elder wemen lykewyse, that they be in soche rayment as be commeth holynes, not beynge false accusars, not geuen to moch wyne, but that they teache honest thynges,


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to be discrete, chast, huswyfly good, obedient vnto their husbandes, that the worde of God be not euyll spoken of.


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In all thinges shewe thy selfe an ensample of good worckes in the doctryne, with honestie, grauytie, & with the wholsome


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worde which cannot be rebuked: that he which withstandeth, maye be ashamed, hauinge no euell thynge to saye of you.


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Exhort seruauntes, to be obedient vnto their awne masters, & to please them in all thinges, not answering agayne,


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nether to be pickers, but that they shewe all good faythfulnes, that they maye do worshippe to the doctrine of God oure saueoure in all thynges.


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and teacheth vs that we shulde denye vngodlynes and worldy lustes, & that we shulde lyue soberly, and ryghteously, and godly in thys present worlde,


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lokynge for the blessed hope & appearinge of the glory of the greate God, & of oure sauioure Iesu Christ,


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whych gaue him selfe for vs, to redeme vs from all vnryghtewesnes, and to pourge vs a peculyer people vnto hym selfe feruently geuen vnto good workes.


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These thynges speake, and exhorte, and rebuke, with all feruentnes of commaundynge. Se that no man despyse the.


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Warne them that they submytte them selues to rule & power: that they obey the officers: that they be ready vnto euery good worke:


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that they speake euyll of no man: that they be no fyghters, but gentle, shewynge all mekenes vnto all men.


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For we oure selues also were somtyme foolyshe dysobedient, deceaued, seruynge diuerse lustes and volupteousnes, lyuynge in maliciousnes and enuye, full of hate, hatynge one another.


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not by the dedes of rightewesnes which we wrought, but accordynge to hys mercye he saued vs by the fountayne of the newe byrth, and renuynge of the holy goost,


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Thys is a true sayinge. Of these thynges I wyll that thou certifye, that they which beleue in God, myght be diligent to go forwarde in good workes. For these thynges are good and profitable vnto men,


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Folysshe questyons, and genealogies, and braulynge, thorowe stryuinges aboute the lawe, auoyde? for they are vnprofytable and superfluous.


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When I shall sende Artemas vnto the, or Tychicus, be diligent, to come to me vnto Nichopolis: For I haue determined there to winter,


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And let oures also learne to excell in good workes, as farforth as nede requyreth, that they be not vnfrutefull.


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All that are with me, salute the. Grete them that loue vs in the fayth. Grace be with you all. Amen.


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and to the beloued Appia, and to Aechippus oure felowe soudier and to the congregacyon that is of thy house.


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when I heare of thy loue & fayth, which thou hast to warde the Lorde. Iesu, and towarde all saynctes,


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so that the fellishyppe of thy fayth is frutefull in the knowledge of euery good which is in, you towarde Iesus Christ.


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For we haue great ioye and consolacyon in thy loue: because that by the (brother) the sayntes hertes are conforted.


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yet for loues sake I rather beseche the, though I be as I am, euen olde Paul, & nowe a presoner of Iesu Christ.


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whom I wolde fayne haue retayned with me, that in thy steade he myght haue minystred vnto me in the bondes of the Gospell.


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Neuerthelesse, without thy mynde wolde I do nothinge, that the good whych thou doest, shulde not be as it were of necessite, but wyllyngly.


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not nowe as a seruaunt: but aboue a seruaunt, euen a brother beloued, specially to me: but howe moche more vnto the, both in the flesshe, and also in the Lorde?


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(I Paul haue written it with myne awne hande) I wyll recompence it. So that I do not saye to the, howe that thou owest vnto me euen thyne awne selfe also.


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Moreouer, prepare me lodginge for I trust that thorowe the helpe of youre prayers, I shalbe geuen vnto you.


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but in these last dayes he hath spoken vnto vs by his awne sonne, whom he hath made heyre of all thynges by whom also he made the worlde.


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Which (sonne) beinge the bryghtnes of his glory, and that very ymage of his substance rulynge all thynges with the worde of hys power, hath by hys awne person pourged oure synnes, and sytteth on the ryght hande of the maiestye on hye:


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beynge so moch more excellent then the angels, as he hath by inherytaunce obteyned a more excellent name then they.


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For vnto which of the angels sayde he at eny tyme: Thou art my sonne, thys daye haue I begotten the? And agayne I wyll be hys father, and he shalbe my sonne.


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And agayne, when he bringeth in the fyrst begotten sonne into the worlde, he sayth. And let all the angels of God worshyppe hym.


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But vnto the sonne he sayth: Thy seate (O God) shalbe for euer and euer The scepter of thy kyngdome is a ryght scepter.


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Thou hast loued ryghtewesnes, and hated iniquyte. Wherfore, God, euen thy God hath anoynted the with the oyle of gladnes aboue thy felowes.


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And thou Lorde in the begynnynge hast layde the foundacyon of the erth. And the heauens are the workes of thy handes.


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& as a vesture shalt thou chaunge them, & they shalbe chaunged. But thou art euen the same and thy yeres shall not fayle.


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Unto whych of the angels sayde he at eny tyme: Syt on my ryght hande, tyll I make thyne enemyes thy fote stole?


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Are they not all minystrynge spretes, that are sent to minyster, for theyr sakes whych shalbe heyres of saluacyon?


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Wherfore, we ought to geue the more ernest hede to the thynges that are spoken vnto vs, lest at any tyme we perysshe.


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For yf the worde whych was spoken by angells was stedfast: And euery transgressyon and disobedience receaued a iust recompence of rewarde,


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howe shall we escape, yf we despyse so great saluacyon, which at the fyrst began to be preached of the Lorde hym selfe, and was confirmed vnto vs warde, by them that hearde it?


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God bearynge wytnes therto, both with sygnes & wonders also & with diuers myracles, & gyftes of the holy gooste, accordynge to hys awne wyll.


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but one in a certayne place wytnessed, sayinge, What is man, that thou art myndfull of hym. Or the sonne of man, that thou visitest hym?


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Thou madest hym a lytle lower then the angels: thou hast crowned hym with honour & glory, and hast set hym aboue the workes of thy handes.


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Thou hast put all thynges in subieccyon vnder hys fete. In that he put all thynges vnder him, he left nothynge that is not put vnder him.


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Neuerthelesse, we se not yet all thynges subdued vnto him: but him that was made lesse then the angels, we se that it was Iesus, which is crowned with glory and honour for the sofferynge of death: that he by the grace of God, shulde tast of deeth for all men.


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For it became him, for whom are all thinges and by whom are all thynges (after that he had brought many sonnes vnto glory) that he shulde make the Lorde of their saluacyon perfecte thorowe affliccyons.


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For both he that sanctifyeth and they which are sanctyfyed, are all of one. For whych causes sake he is not a shamed to call them brethren,


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sayinge: I wyll declare thy name vnto my brethren, in the myddes of the congregacyon wyll I prayse the.


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And agayne: I wyll put my trust in hym. And agayne: beholde, here am I and the chyldren whom God hath geuen me.


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For as moch then as the chyldren are partetakers of flesshe and bloud, he also him selfe lykewyse toke parte with them that (thorowe deeth) he myght expell hym that had lordshyppe ouer deeth, that is to saye the deuyll,


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and that he myght delyuer them, which thorowe feare of deeth were all there lyfe tyme subdued vnto bondage.


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Wherfore, in all thynges it became hym to be made lyke vnto his brethren, that he myght be mercyfull, and a faythfull hye Preste in thynges concernynge God, for to pourge the peoples synnes.


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Therfore holy brethren, partakers of the celestiall callynge consyder the ambassadour and hye preste of oure professyon Christ Iesus,


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For loke howe moche honoure he (that hath buylded a house) hath more then the house it selfe, so moch honour is he counted worthy of more then Moses.


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And Moses verely was faythfull in all hys house, as a minyster, to beare witnes of those thynges which were to be spoken afterwarde.


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But Christ as a sonne, hath rule ouer the house, whose house are we, yf we holde fast the confydence and the reioysynge of that hope, vnto the ende.


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Wherfore I was greued with the generacyon, and sayde: They do all waye erre in their hertes: they verely haue not knowen my wayes,


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Take hede brethren, lest at anye tyme ther be in anye of you a frowarde herte subiect vnto vnbelefe, that he shulde departe from the lyuynge God:


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but exhorte ye one another dayly, while it is called to daye: lest eny of you wexe harde harted thorowe the deceytfulnesse of synne.


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so longe as it is sayde: to daye yf ye wyll heare hys voyce, harden not youre hertes, as in the prouokynge,


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But with whom was he despleased .xl. yeares? Was he not despleased with them that had synned, whose carkases were ouerthrowen in the desert?


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Let vs feare therfore, lest eny of you (forsakynge the promes of entringe into hys rest) shulde seme at anye tyme to haue bene disapoynted.


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For vnto vs is it declared, as well as vnto them. But it proffyted not them, that they hearde the worde: because they whych hearde it, coupled it not with fayth.


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For we which haue beleued, do enter into his rest, as he sayde. Euen as I haue sworne in my wrath: they shall not enter into my rest. And that spake he verely longe after that the workes were made, and the foundacyon of the worlde layde.


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For he spake in a certayne place of the seuenth daye, on thys wyse. And God dyd rest the seuenth daye from all hys workes.


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Seynge therfore it foloweth, that some must enter therinto, and they (to whom it was fyrst preached) entred not therin for vnbelefes sake,


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he apoynteth a certayne daye after so longe a tyme sayinge in Dauid (as it is rehearsed) this daye yf ye wyll heare hys voyce, harden not your hertes.


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Let vs study therfore to entre into that rest, lest eny man fall after the same ensample of vnbelefe.


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For the worde of God is quycke, and myghty in operacion, and sharper then eny two edged swearde: & entreth through, euen vnto the diuidynge a sonder of the soule and the sprete, and of the ioyntes and the mary: and is a discerner of the thoughtes and of the intentes of the herte:


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nether is ther eny creature that is not manifest in the syght of him: But all thinges are naked and open vnto the eyes of him, of whom we speake.


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Seynge then, that we haue a great hye prest which is entred into heauen (euen Iesus the sonne of God) let vs holde the profession.


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For we haue not an hye preste, which cannot haue compassyon on oure infirmities: but was in all poyntes tempted, lyke as we are: but yet with out synne.


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Let vs therfore go boldely vnto the seate of grace, that we maye obtayne mercy, and fynde grace to helpe in tyme of nede.


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For euery hye preste that is taken from amonge men, is ordeyned for men, in thynges pertaynynge to God to offer gyftes and sacrifyces for synne,


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which can haue compassion on the ignoraunt, and on them that erre out of the waye, for as moch as he him selfe also is compassed with infirmitie.


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And for the same infirmities sake he is bounde to offer for synnes, as well for him selfe, as for the people.


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Euen so Christ also glorified not him selfe, to be made the hye preste: but he that sayde vnto him, thou art my sonne, this daye haue I begoten the, glorifyed him.


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which in the dayes of his flesshe, whan he had offered vp prayers and supplicacions, with stronge cryinge and teares (vnto him that was able to saue him from deeth) and was hearde because of hys reuerence,


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Wherof we wolde speake many thinges but they are harde to be vttered: seynge ye are dull of hearinge.


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For when as concerninge the tyme, ye ought to be teachers, yet haue ye nede agayne, that we teache you the fyrst principles of the worde of God: and are become soch as haue nede of mylke: and not of stronge meate:


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for euery man that is fed with mylke, is inexperte in the worde of ryghteousnes. For he is but a babe.


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But stronge meate belongeth to them that are perfecte euen those, which (by reason of vse) haue their wittes exercised to discerne both good and euyll.


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Therfore leauynge the doctryne that pertayneth to the begynnynge of Christen men, let vs go forth vnto perfeccion, not layenge agayne the foundacyon of repentaunce from deed workes and of fayth towarde God,


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of baptysynges, of doctryne, and of layinge on of handes, and of resurreccyon from deeth, and of eternall iudgement.


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For it can not be that they which were once lyghted, and haue tasted of the heauenly gyfte, & were become partakers of the holy goost,


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yf they fall awaye (and as concernynge them selues crucifye the sonne of God a fresshe, and make a mocke of him) that they shulde be renued agayne by repentaunce.


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For the erth which dryncketh in the rayne that commeth oft vpon it, and bringeth forth herbes mete for them that dresse it, receaueth blessinge of God.


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But that grounde which beareth thornes and bryars, is reproued, and is nye vnto cursynge: whose ende is to be burned.


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Neuerthelesse (deare frendes) we trust to se better of you, and thynges which accompany saluacion, though we thus speake.


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For God is not vnryghteous that he shulde forget youre worke and laboure that procedeth of loue, which loue ye shewe in his name, which haue ministred vnto the saynctes, and yet minister.


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Yee, and we desyre, that euery one of you shewe the same diligence, to the full stablishinge of hope, euen vnto the ende,


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that ye faynt not, but be folowers of them, which thorowe fayth and pacience receaue the enheritaunce of the promyse.


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For men verely sweare by hym that is greater then them selues, and an othe to confyrme the thynge, is to them an ende of all stryfe.


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So God wyllinge very aboundantly to shewe vnto the heyres of promes, the stablenes of his counsayl, added an oth:


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that by two immutable thynges (in whych it was vnpossible that God shulde lye) we myght haue a stronge consolacyon, which hitherto haue fled, for to holde fast the hope that is set before vs,


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whych hope we holde as an ancre of the soule both sure and stedfast, whych hope also entreth in, into those thinges which are with in the vayle,


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where the fore runner is for vs entred, euen Iesus, that is made an hye preste for euer, after the order of Melchisedech.


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This Melchisedech kynge of Salem (which beinge preste of the most hye God, met Abraham, as he returned agayne from the slaughter of the kynges and blessed him:


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to whom also Abraham gaue tythes of all thynges) fyrst is called by interpretacion kynge of ryghtewesnes: after that, kynge of Salem (that is to saye, Kynge of peace)


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wythout father without mother, without kynne, & hath nether begynnynge of dayes, nether yet ende of lyfe: but is likened vnto the sonne of God and contynueth a preste for euer.


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And verely those chyldren of Leuy, which receaue the office of the prestes, haue a commaundement to take (accordinge to the lawe) tythes of the people, that is to saye, of their brethren, yee though they spronge out of the loynes of Abraham.


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But he whose kynred is not counted amonge them, receaued tythes of Abraham, and blessed him that had the promises.


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And here men that dye, receaue tythes. But there he receaueth tythes, of whom it is wytnessed, that he lyueth.


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If now therfore perfeccion came by the presthod of the Leuytes (for vnder that presthod the people receaued the lawe) what neded it furthermore, that another prest shuld ryse to be called after the order of Melchisedech, and not after the order of Aaron?


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For he of whom these thynges are spoken pertayne vnto another trybe, of whom neuer man serued at the aultare.


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For it is euident that oure Lorde spronge of the trybe of Iuda, of whych trybe spake Moses nothinge concerninge presthod.


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And it is yet a more euident thynge, yf after the similitude of Melchisedech there aryse another preste,


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whych is not made after the lawe of the carnall commaundement: but after the power of the endlesse lyfe.


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For the lawe brought nothynge to perfeccion: but was an introduccyon to a better hope, by the whych we drawe nye vnto God.


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For those prestes were made without an othe, but thys preste with an othe, by hym that sayde vnto hym. The Lorde sware, and wyll not repent: Thou art a prest for euer after the order of Melchisedech.


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And amonge them many were made prestes, because they were not suffred to endure by the reason of deeth


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Wherfore, he is able also euer to saue them to the vttemost, that come vnto God by him, seynge he euer lyueth to make intercession for vs.


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For soch an hye Prest it became vs to haue, which is holy, harmlesse, vndefiled, separate from synners, made hyer then heauen.


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Which nedeth not dayly (as yonder hye prestes) to offer vp sacrifice. Fyrst for his awne synnes and then for the peoples synnes. For that dyd he once, when he offered vp him self.


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For the lawe maketh men prestes, which haue infirmitie: but the worde of the oth that came sence the lawe, maketh the sonne preste, whych is perfecte for euermore.


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Of the thynges which we haue spoken, thys is the pyth: that we haue soch an hye preste as sytteth on the ryght hande of the seate of maiestye in heauen,


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For euery hye prest is ordeyned to offer gyftes and sacrifices: wherfore it is of necessite, that this man haue some what also to offer.


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offer gyftes whych serue vnto the ensample, and shadowe of heauenly thynges: euen as the answere of God was geuen vnto Moses, when he was about to fynyssh the tabernacle. Take hede (sayde he) that thou make all thinges accordinge to the patrone which is shewed to the in the mount.


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But now hath he obtayned a presthode so moch the more excellent, as he is the mediator of a better testament, which was confirmed in better promyses.


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For yf that fyrst testament had bene soch, that no faute coulde haue bene founde in it, then shulde no place haue bene sought for the seconde.


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For in rebukynge them, he sayth vnto them. Beholde the dayes come (sayth the Lord) and I wyll fynyssh vpon the house of Israel, and vpon the house of Iuda,


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a new testament: not like the testament that I made with theyr fathers in that daye, when I toke them by the handes, to leade them out of the land of Egypte. For they contynued not in my testament, and I regarded them not sayth the Lord.


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For this is the testament, that I wyll make wt the house of Israel: After those dayes (sayth the Lord) I wyll put my lawes in their myndes, and in their hertes I will write them, and I wylbe their God, and they shalbe my people.


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And they shall not teach euery man hys neyghboure, and euery man hys brother, saying: knowe the Lord: for they shall knowe me, from the least to the moste of them:


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For I wilbe mercyfull ouer their vnrightewesnes, and their synnes & their iniquities will I thinke vpon nomore.


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In that he sayth a new testament, he hath worne out the olde, For that which is worne out & wexed olde, is redy to vanyshe awaye.


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For there was a fore tabernacle made, wherin was the lyght, and the table, and the shewe breed, whych hys called holy.


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whych had the golden senser, and the arcke of the testament ouerlayde round about with golde, wherin was the golden pot with Manna, and Aarons rodde, that spronge and the tables of the testament.


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Ouer the arcke were the Cherubins of glory, shadowyng the seate of grace. Of which thynges we cannot now speake particularly.


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When these thinges were thus ordeyned, the prestes went allwayes into the fyrst tabernacle, whych executed the seruice of the holy thinges.


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But into the seconde, went the hye prest alone once euery yeare: not wyth out bloud which he offered for him selfe, and for the ignoraunces of the people.


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Wherwith the holy goost thys signifyed, that the waye of holy thynges was not yet opened, whyll as yet the fyrst tabernacle was standyng.


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Which was a symilitude for the tyme then present, in which were offered gyftes and sacrifices, that coulde not make the minister parfecte, as pertayning to the conscyence,


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wyth onely meates & drinckes, & diuers wasshinges and iustifyinges of the fleshe, whych were ordeyned vntyll the tyme of reformacyon.


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But Christ beynge and hye Prest of good thynges to come, came by a greater & a more perfecte tabernacle, not made wyth handes: that is to saye, not of thys buylding,


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nether by the bloude of goates & calues: but by hys awne bloude he entred in once into the holy place, and founde eternall redempcyon.


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For yf the bloud of oxen and of gotes & the asshes of a yong kow, when it was sprinckcled, purifieth the vnclene, as touchyng the purifyinge of the flesshe:


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how moch moare shall the bloud of Christ (which thorow the eternall sprete, offered him self without spot to God) pourge youre conscience from deed workes, for to serue the lyuinge God?


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And for this cause is he the mediator of the new testament, that thorow deeth which chaunsed, for the redempcion of those transgressions that were vnder the fyrst testament they whych are called, myght receaue the promes of eternall inheritaunce.


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For where as is a testament, ther must also (of necessite) be the deeth of hym that maketh the testament.


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For the testament taketh auctoritie when men are deed: for it is yet of no value, as longe as he that maketh the testament is alyue,


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For when Moses had declared all the commaundement to all the people according to the lawe, he toke the bloud of calues and of goates, with water & purple wolle, and ysope, and sprinckled both the boke, & all the people,


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And almost all thinges are by the lawe purged with bloud, & without sheadinge of bloud is no remissyon.


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It is nede then, that the similitudes of heauenly thynges be purifyed wyth soch thynges: but that the heauenly thynges them selues be purifyed wt better sacrifyces then are those.


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For Christ is not entred into the holy places that are made wyth handes (whych are symilitudes of true thynges) but is entred into very heauen, for to appeare now in the syght of God for vs:


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not to offer hym selfe often as the hye prest entreth into the holy place euery yeare with straunge bloud,


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for then must he haue often offered sence the worlde began. But now in the ende of the worlde, hath he appeared once, to put sinne to flight by the offerynge vp of him selfe.


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euen so Christ was once offered, to take awaye the sinnes of many, & vnto them that loke for hym shall he appeare agayne without synne vnto saluacyon.


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For the lawe (hauynge the shadowe of good thynges to come, and not the very fasshion of the thinges them selues) can neuer with those sacrifices which they offer; yeare by yeare continually make the commers therunto parfayt.


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For wold not then those sacrifices haue ceased to haue bene offred, because that the offerers once purged shuld haue had no more conscience of synnes?


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Wherfore, when he commeth into the worlde he sayth: Sacryfyce and offerynge thou woldest not haue: but a bodye hast thou ordeyned me:


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Then sayd I: lo, I am here. In the begynnyng of the booke it is written of me, that I shuld do thy will, o God.


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Aboue, when he sayeth: sacryfice & offeryng, & burnt sacryfyces and synne offerynges thou woldest not haue, nether hast thou alowed them (whiche yet are offered by the lawe)


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then sayd he: Lo, I am here, to do thy wyll, o God: he taketh awaye the fyrst to stablisshe the latter,


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And euery prest is ready dayly ministring and offryng often tymes one maner of oblacion, which can neuer take awaye synnes.


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But thys man after he hath offered one sacrifice for synnes, is set downe for euer on the ryght hand of God,


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This is the testament that I wyll make vnto them: after those dayes (sayth the lorde) I will put my lawes in their hertes, & in their myndes will I write them,


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Seyng therfore brethren, that by the meanes of the bloud of Iesu we haue libertye to enter into the holy place,


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by the new & lyuing waye whych he hath prepared for vs, through the vayle (that is to saye, by his flesshe.)


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let vs draw nye wt a true herte in a sure fayth, sprynckeled in our hertes & the euyll conscience put awaye & wesshed in our bodyes wt pure water:


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not forsakynge the felishyppe that we haue among our selues, as the maner of some is: but let vs exhorte one another, & so moch the more, because ye se that the daye draweth nye.


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For yf we synne wyllfully after that we haue receaued the knowledge of the trueth, ther remayneth nomore sacryfyce for synnes,


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how moch sorer (suppose ye) shall he be ponisshed which treadeth vnder fote the sonne of God: & counteth the bloude of the testament, wherwith he was sanctifyed, as an vnholy thyng, & doth dishonoure to the sprete of grace.


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For we knowe hym that hath sayd: It belongeth vnto me to take vengeaunce. I wyll recompence sayth the Lord. And agayne: the Lord shal iudge his people.


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Call to remembraunce the dayes that are passed, in the whych after ye had receaued lyght, ye endured a greate fyght of aduersities,


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partly whyle all men wondred & gased at you for the shame and tribulacyon on that was done vnto you: partly, whyle ye became companyons of them which so passed their tyme.


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For ye became parttakers also of the afflyccyons whych happened thorow my bondes, & toke in worth the spoylyng of your goodes, & that wyth gladnes: knowynge in your selues, how that ye haue in heauen a better & an enduring substaunce.


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But the iust shall lyue by faith. And yf he withdrawe him selfe, my soule shall haue no pleasure in him.


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It is not we that withdrawe our selues vnto dampnacion, but we partayne vnto fayth, to the wynnynge of the soule.


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Fayth is a sure confydence of thynges, whych are hoped for, & a certayntie of thynges whych are not sene.


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Thorowe fayth we vnderstande, that the worlde was ordeyned by the worde of God, and that thinges whych are sene, were made of thynges whych were not sene.


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By fayth Abel offered vnto God a more plenteous sacryfyce then Cayn: by whych he obteyned witnes that he was ryghteous, God testyfyinge of his gyftes: by whych also he beyng deed, yet speaketh.


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By fayth was Enoch translated, that he shulde not se deeth: nether was he founde: for god had taken him awaye. For a fore he was taken awaye, he obteyned a good reporte, that he pleased God:


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but without fayth it can not be that anye man shuld please him. For he that commeth to God, must beleue that God is, & that he is a rewarder of them that seke hym.


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By fayth Noe beynge warned of God, eschued the thynges which were as yet not sene, and prepared the arke to the sauynge of hys housholde, thorow the whych arke, he condempned the worlde, and became heyre of the ryghtewesnes which is accordyng to fayth.


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By fayth Abraham, when he was called obeyed, to go out into a place, which he shuld afterwarde receaue to inheritaunce: & he went out, not knowing whether he shuld go.


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By fayth he remoued into the lande of promes, as into a straunge countre, whan he had dwelt in tabernacles: & so dyd Isaac & Iacob heyres wt hym of the same promes.


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Thorow fayth Sara also receaued strength to conceaue and be with chylde, and was delyuered of a childe when she was past age, because she iudged him faythful which had promysed.


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And therfore sprange ther of one (euen of one whych was as good as deed) so many in multitude as are the starres of the skye, & as the sond, that which is by the see shore, innumerable.


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These all dyed accordinge to fayth, whan they had not receaued the promises: but sawe them a farre of, and beleued them, & saluted them, and confessed, that they were straungers and pilgrems on the erthe.


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Also yf they had bene myndfull of the countre, from whence they came out, they had leasure to haue returned agayne:


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but now they desyre a better (that is to saye) a heauenly. Wherfore God himselfe is not ashamed to be called theyr God for he hath prepared for them a citye.


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By fayth Abraham offered vp Isaac, when he was proued, and he offered him beyng his only begotten sonne, in whom he had receaued the promyses.


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for he consydered, that God was able to rayse vp agayne from deeth. Therfore, receaued he him also for an ensample of the resurreccion.


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By fayth Iacob when he was a dying, blessed both the sonnes of Ioseph, & bowed him selfe towarde the toppe of hys scepter.


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By fayth Ioseph when he dyed, remembred the departing of the children of Israel, & gaue commaundement of hys bones.


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By fayth Moses when he was borne was hyd thre monethes of his father & mother because they sawe he was a proper childe, nether feared they the kynges commaundement.


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& chose rather to suffre aduersitie wyth the people of God, then to enioye the pleasures of synne for a ceason,


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and estemed the rebuke of Christ greater riches then the treasures of Egypt. For he had respect vnto the rewarde.


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By fayth he forsoke Egipt & feared not the fearcenes of the king. For he endured, euen as though he had sene him which is inuisible.


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Thorow fayth he ordeyned the passeouer and that effusyon of bloud, lest he that destroyed the fyrst borne, shulde touch them.


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By fayth they passed thorow the reed see as by drye lande: which when the Egypcyans had assayed to do, they were drowned.


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By fayth that harlot Raab perisshed not wt them that were disobedient, when she had receaued the spyes to lodgyng peaseably.


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And what shall I more saye: for the tyme wyll be to short for me to tell of Gedon, of Barach, & of Sampson, & of Iephthae, of Dauid also & Samuel, & of the Prophetes:


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Which thorow faith subdued kingdomes wrought righteousnes: obteyned the promyses: stopped the mouthes of lyons:


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quenched that violence of fyre: escaped the edge of the swearde: out of weaknesse, were made stronge: waxed valient in fyght: turned to flight the armyes of the alientes


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the wemen receaued theyr deed raysed to lyfe agayne. Other were racked, & wolde not be delyuered, that they myght inheret a better resurrection.


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were stoned, were hewen asunder, were tempted, were slayne wt swearde, walked vp & downe in shepe skynnes, and goates skynnes, being destitute, troubled & vexed:


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which men that worlde was not worthy of: they wandred in wildernesses: & in mountaynes, and in dennes, and caues of erth.


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Wherfore, let vs also (seyng that we are compassed with so great a multitude of witnesses) laye awaye all that presseth doune, and the synne that hangeth so fast on, let vs runne with pacience vnto the battayle that is set before vs,


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lookyng vnto Iesus the captayne & finissher of our fayth, which (for the ioye that was set before him) abode the crosse, & despised the shame, & is set downe on the ryghte hande of the throne of God.


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Consyder therfore, how that he endured such speakinge agaynst hym of synners lest ye shuld be weryed and faynte in your mindes.


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And haue forgotten the exhortacion, which speaketh vnto you as vnto children? my sonne, despyse not thou the chastening of the Lord, nether faynt, when thou art rebuked of hym:


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If ye endure chastening, God offereth him selfe vnto you as vnto sonnes. What sonne is he whom the father chasteneth not?


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Therfore seyng we haue had fathers of our flesshe which corrected vs, & we gaue them reuerence: shall we not moch rather be in subieccion vnto the father of spirites, & lyue?


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And they verely for a feaw dayes, nurtred vs after theyr awne pleasure: but he nurteth vs for our profit, to the intent that he maye mynister of his holynes vnto vs.


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No maner chastisyng for the present tyme semeth to be ioyous, but greueous: neuertheles afterwarde, it bringeth the quyet frute of ryghtewesnes, vnto them which are exercysed therby.


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and se that ye haue strayght steppes vnto youre fete, lest eny halting turne you out of the waye: yee let it rather be healed.


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And loke, that no man be destitute of the grace of god, lest anye roote of bytternes spryng vp and trouble, & therby many be defyled:


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that ther be no fornicator, or vncleane person, as Esau whych for one mease of meate solde his byrthryght.


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For ye knowe how that afterwarde when he wolde by inheretaunce haue optayned blessyng, he was put by, For he founde no place of repentaunce, though he sought it with teares.


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For ye are not come vnto the mounte that is touched, & vnto burnyng fyre, nor vnto storme, & darcknes, and tempestes of wedder,


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and sounde of a trompe, and the voyce of wordes: which voyce, they (that hearde it) wysshed awaye, that the communicacyon shuld not be spoken to them,


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For they coulde not abyde that which was commaunded. If a beast touche the mountayne, it shall be stoned, or thrust thorow with a darte:


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But ye are come vnto the mount Syon, and to the citye of the liuynge God, the celestiall Ierusalem: and to an innumerable syght of angels,


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and vnto the congregacion of the fyrst borne sonnes; whych are wrytten in heauen, and to God, the iudge of all, & to the spretes of iust and parfecte men,


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and to Iesus the mediator of the new testament, & to the sprincklynge of bloud that speaketh better then the bloud of Abel.


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Se that ye despyse not hym, that speaketh. For yf they escaped not, whych refused him that spake on erth: moch more shall we not escape, yf we turne awaye from hym, that speaketh from heauen:


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whose voyce then shoke the erth, and now hath declared sayinge: yet once more will I shake, not the erth onely, but also heauen.


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Where as he sayth: yet once more, it signifyeth the remouyng awaye of those thynges which are shaken as of thinges which haue ended their course: that the thynges which are not shaken, maye remayne.


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Wherefore, yf we receaue the kyngdome which can not be moued, we haue grace, wherby we maye so serue God, and that we maye please hym with reuerence and godly feare.


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Remember them that are in bondes, euen as though ye were bounde wt them your selues. Be myndfull of them which are in aduersyte, as ye which are yet in the bodye.


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Wedlocke is to be had in honoure among all men, and the bed vndefyled. As for whore kepers & aduoutrers God shall iudge them.


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Let your conuersacyon be without coueteousnes and be content with soch thynges as ye haue all ready. For he hath sayd: I will not fayle the, nether forsake the:


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Remember them whych haue the ouersyght of you, whych haue spoken vnto you the worde of God. Whose fayth se that ye folowe, and consider the ende of theyr conuersacyon.


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Be not caryed aboute with diuers and straunge learnyng. For it is a good thynge that the herte be stablysshed with grace, and not wt meates, which haue not proffeted them that haue had theyr pastyme in them.


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For the bodyes of those beastes whose bloud is brought into the holy place by the hye prest to purge synne, are burnt with out the tentes.


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By him therfore do we offer sacrifyce of lande alwayes to God: that is to saye, the frute of those lippes, which cofesse his name.


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Obeye them that haue the ouer syght of you, & submyt your selues vnto them, for they watch for your soules, euen as they that must geue acomptes: that they maye do it with ioye, & not with grefe. For that is an vnproffitable thyng for you.


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The God of peace that brought agayne from deeth our Lorde Iesus the gret shepperde of the shepe, thorow the bloud of the euerlastyng testament,


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make you parfect in all good workes, to do hys wyll, and bryng to passe, that the thyng which ye do, maye be pleasaunt in his syght thorowe Iesus Christ. To whom be prayse for euer whyle the world endureth. Amen.


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I beseche you brethren, suffre the worde of exhortation: for we haue wrytten vnto you in feawe wordes.


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Iames the seruaunt of God & of the Lorde Iesus Christ, sendeth gretyng to the twelue trybes which are scattered abroade.


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If eny of you lacke wysdome, let hym aske of him that geueth it: euen God, which geueth to all men indifferentlye, and casteth no man in the teeth: and it shalbe geuen him.


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But let him aske in fayth, and wauer not, For he that douteth, is lyke a waue of the see, which is tost of the wyndes and caryed with violence.


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Agayne: let hym that is riche, reioyce whan he is made lowe. For euen as the flower of the grasse, shall he passe awaye.


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For as the sonne ryseth with heat, & the grasse wydereth, & hys flower falleth awaye, and the beautie of the fassyon of it perissheth: euen so shall the rich man perisshe in his wayes.


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Happy is the man that endureth temptacyon: for when he is tryed, he shall receaue the crowne of lyfe, which the Lorde hath promysed to them that loue hym.


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Let no man saye when he is tempted, that he is tempted of God, for as God can not be tempted with euill, so nether he hymselfe tempt the eny man.


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Then, when lust hath conceaued, she bryngeth forth synne: & synne when it is finisshed, bryngeth forth deeth.


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Euery good gyfte, and euery parfayt gyft, is from aboue, and commeth downe from the father of lyghtes wt whome is no variablenes, nether is he chaunged vnto darcknes.


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Of hys awne wyll begat he vs with the worde of trueth, that we shulde be the fyrst frutes of hys creatures.


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Wherfore laye a parte all fylthynes & superfluyte of maliciousnes, and receaue wt meknes, the worde that is graffed in you, which is able to saue your soules.


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For yf eny man heare the worde and declareth not the same by his workes, he is lyke vnto a man beholding his bodely face in a glasse.


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For assone as he hath loked on hym selfe, he goeth his waye, & forgetteth immediatly what hys fassyon was.


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But who so loketh in the parfayt lawe of libertye, and contynueth therin (yf he be not a forget full hearer, but a doar of the worke) the same shalbe happye in his dede.


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If eny man among you seme to be deuoute &, refrayneth not hys tong, but deceaueth hys awne hert, thys mannes deuocyon is in vayne.


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Pure deuocyon and vndefyled before God the father, is this: to visyt the fatherlesse & widdowes in theyr aduersyte, & to kepe him selfe vnspotted of the worlde.


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My brethren, esteme not the fayth of our Lorde Iesus Christ the Lorde of glory wt respecte of persons.


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For if ther come into youre company a man wearyng a golden ryng, clothed in goodly aparell, and ther come in also a poore man in vyle rayment,


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& ye haue a respecte to him that weareth the gaye clothing, and say vnto him: Syt thou here in a good place: and saye vnto the poore: stande thou there, or syt here vnder my fote stole:


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Harken my deare beloued brethren. Hath not God chosen the poore of thys worlde, soch as are ryche in faythe, & heyres of the kyngdome, whych he promysed to them that loue hym?


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But ye haue despysed the poore. Do not rych men execute tyrannye vpon you, and draw you before the iudgement seates.


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Yf ye fulfyll the royall lawe, accordynge to the scripture. (Thou shalte loue thyne neghboure as thy selfe) ye do well.


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But yf ye regarde one person more then another, ye commyt synne, & are rebuked of the lawe, as transgressours.


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For he that sayd: Thou shalt not commyt adulterye, sayde also thou shalt not kyll. Though thou do none adulterye, yet yf thou kyll, thou art become a transgressor of the lawe.


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For he shal haue iudgement without mercy that sheweth no mercy: and mercy reioyseth agaynst iudgement.


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What auayleth it my brethren, though a man saye he hath fayth, yf he haue no dedes? Can fayth saue hi


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& one of you saye vnto them: departe in peace, God send you warmnes & fode, not wtstandyng ye geue them not those thinges which are nedful to the body, what shal it helpe?


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But some man wyll saye: thou hast fayth, & I haue dedes: shewe me thy fayth by thy dedes: & I will shewe the my fayth by my dedes.


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Was not Abraham oure father iustifyed thorow workes, when he had offered Isaac his sonne vpon the aulter?


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& the scripture was fulfylled, which sayth: Abraham beleued God, and it was reputed vnto hym for ryghtewesnes: & he was called the frende of God.


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Lykewyse also, was not Raab the harlot iustifyed thorow workes, when she had receaued the messengers, and had sent them out another waye?


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for in many thinges we synne all. If a man synne not in worde, the same is a perfecte man, & able also to tame all the body.


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Beholde, we put bittes in to the horses mouthes, that they maye obeye vs, & we turne aboute all the body of them.


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Beholde also the shyppes, whych though they be so great, & are dryuen of fearce wyndes, yet are they turned about wyth a very small helme whyther soeuer the violence of the gouerner will.


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Euen so the tonge is a lytel member also, and boasteth great thynges. Beholde, how gret a thynge a lytell fyre kyndleth,


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and the tonge is fyre, euen a world of wyckednes. So is the tonge set amonge oure membres, that it defyleth the whole body, and setteth a fyre all that we haue of nature, and is it selfe set a fyre euen of hell.


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All the natures of beastes, and of byrdes, and of serpentes, & thinges of the see are meked and tamed of the nature of man.


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Ther wt blesse we God the father, and therwith cursse wemen, which are made after the symilitude of God.


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So can no fountayne geue bothe salt water & fresshe also. Yf eny man be wyse & endued wt knowledge amonge you, let hym shewe his workes out of good conuersacion with mekenes of wysdome.


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But yf ye haue bytter enuyeng & stryfe in your herte, reioyce not: nether be lyars agaynst the trueth:


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But the wysdome that is from aboue, is first pure, then peasable, gentle, & easy to be entreated, full of mercy and good frutes, without iudging, without simulacion:


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From whence commeth warre, and fyghtyng amonge you? come they not here hence? euen of youre lustes, that fight in your membres?


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Ye lust, and haue not. Ye enuye & haue indignacyon, & can not obtayne. Ye fight & warre. Ye haue not because ye aske not.


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Ye aduouterars, and wemen that breke matrimonye: knowe ye not how that the frendshyp of the worlde is enmytie wt God? whosoeuer therfore wilbe a frende of the worlde, is made the enemye of God.


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Ether do ye thynke that the scripture sayth in vayne. The sprete the dwelleth in vs, lusteth euen contrary to enuy:


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Drawe nye to God, and he will drawe nye to you. Clense your handes ye siners, & pourge your hertes ye waueryng mynded.


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Suffre afflictions & mourne, & wepe. Let your laughter be turned to mournyng, & youre ioye to heuynes.


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Backbyte not one another, brethren. He that backbyteth his brother, & he that iudgeth hys brother, backbyteth the lawe, and iudgeth the lawe. But & yf thou iudge the lawe, thou art not an obseruer of the lawe: but a iudge.


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Go to now ye that saye: to daye and to morow let vs go into soch a citye, and continue there a yeare, and bye and sell, and wynne:


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& yet can not ye tell, what shall happen on the morow. For what thing is your lyfe? It is euen a vapour, that apereth for a lytell time, and then vanissheth awaye:


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Youre golde & syluer is cankred, and the rust of the shalbe a wytnes vnto you, & shall eate youre flesshe as it were fyre. Ye haue heaped treasure together in your last dayes:


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Beholde the hyre of labourers which haue reaped downe youre feldes (which hyre is of you kept backe by fraude) cryeth: & the cryes of them which haue reaped, are entred in to the eares of the Lord Sabaoth.


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Ye haue lyued in pleasure on the erthe, & bene wantan. Ye haue norysshed youre hertes, as in a daye of slaughter.


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Be pacient therfore brethren, vnto the commynge of the Lord. Beholde, the husbande man wayteth for the precyous frute of the earth, & hath longe pacience ther vpon, vntyll he receaue the early & the latter rayne.


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Grudge not one agaynst another brethren lest ye be damned. Beholde, the iudge standeth before the dore.


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Take (my brethren) the Prophetes for an ensample of sufferinge aduersytie, and of pacience, which spake in the name of the Lorde.


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Beholde, we counte them happy which endure. Ye haue heard of the pacience of Iob, and haue knowen what ende the Lorde made. For the Lord is very pitiefull and mercyfull.


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But aboue all thynges my brethren sweare not, nether by heuen, nether by earth, nether eny other othe. Let your yee be yee, and your naye naye: lest ye fall into ypocrisy,


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If eny be diseased amonge you, let hym call for the elders of the congregacyon, and let them praye ouer him, & anoynte him with oyle in the name of the Lorde,


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and the prayer of fayth shall saue the sycke, and the Lord shal rayse him vp: and yf he haue commytted synnes, they shalbe forgeuen hym.


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Knowledge youre fautes one to another: and praye one for another, that ye maye be healed. For the feruent prayer of a ryghteous man auayleth moch.


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Helyas was a man vnder infirmitees euen as we are, and he prayed in his prayer that it myght not rayne: and it rayned not on the earthe by the space of thre yeares & syxe monethes.


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let the same knowe that he which conuerteth the synner from goyng a straye out of hys waye, shall saue a soule from deeth, and shal hyde the multitude of synnes.


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Peter an Apostle of Iesu Chryst, to them that dwell here and there as straun thorowout Pontus, Galacia, Capadocya: Asia, and Bethynia, elect


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accordyng to the for knowledge of God the farthe thorow the sanctifynge of the sprete vnto obedience & sprincklyng of the bloude of Iesus Chryst. Grace be wyth you and peace be multiplyed.


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Blessed be God the father of oure Lord Iesus Chryst, whych accordyng to his aboundant mercye begat vs agayne vnto a lyuely hope (by that that Iesus Christ rose agayne from deeth)


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whych are kept by the power of of God thorow fayth, vnto saluacion, whych is prepared allready to be shewed in the last tyme,


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in the whych ye reioyce, though now for a season (yf nede require) ye are in heuynes, thorowe manifolde temptacyons,


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that the triall of youre fayth beyng moche more precious then golde that peryssheth (though it be tryed with fyre) myght be founde vnto laude, glory and honoure, at the apperynge of Iesus Chryst,


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whom ye haue not sene, & yet loue hym, in whome euen now, though ye se hym not, yet do you beleue, and reioyce with ioye vnspeakable and glorious


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Of whych saluacyon haue the Prophetes enquyred and searched, whych prophesyed of the grace that shuld come vnto you,


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searchyng when or at what tyme the sprete of Chryst (whych was in them) shuld sygnifye, whych sprete testifyed before, the passyons that shuld happen vnto Chryst, & the glory that shulde folowe after,


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vnto whych Prophetes it was also declared, that not vnto them selues, but vnto vs, they shulde minyster the thynges whych are now shewed vnto you of them, whych (by the holy goost sent downe from heauen) haue in the Gospell preached vnto you the thynges, whych the angels desyre to beholde.


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Wherfore gyrde vp the loynes of youre mynde, be sober, & trust perfectly on the grace that is brought vnto you (by the declaryng of Iesus Chryst)


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by whych ye were led, whan as yet ye were ignoraunt of Christ: but as he which called you, is holy, euen so be ye holy also in all maner of conuersacyon,


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And yf so be that ye call on the father, which wythout respect of person iudgeth according to euery mannes worke, se that ye passe the tyme of youre pilgremage in feare.


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For as moch as ye knowe, how that ye were not redemed wyth corruptible thynges (as syluer & golde) from youre vayne conuersacion, whych ye receaued by the tradicion of the fathers:


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whych was ordeyned before hande, euen before the worlde was made: but was declared in the last tymes for your sakes,


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whych by his meanes do beleue on God, that raysed hym vp from deeth, & gloryfyed hym, that ye might haue fayth and hope toward God:


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euen ye whych haue purifyed youre soules thorow the sprete, in obeynge the trueth wyth brotherly loue vnfayned, se that ye loue one another wyth a pure hert feruently:


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for ye are borne a newe, not of mortall seed, but of immortall, by the worde of God, which lyueth and lasteth for euer.


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For all flesshe is grasse, and all the glory of man is as the floure of grasse. The grasse wyddereth, and the floure falleth awaye,


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but the worde of the Lord endureth euer And thys is the worde, whych by the Gospell was preached vnto you.


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& as new borne babes, desyre ye that mylke (not of the body but of the soule) which is wt out disceate that ye maye growe ther by


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& ye as lyuinge stones, are made a spretuall house an holy presthode, for to offer vp spretual sacrifyces, acceptable to God by Iesus Christ.


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Wherfore it is contayned also in the scripture: beholde I put in Sion a stone to be layed in the chefe corner, electe & precious. & he that beleueth on him shall not be confounded.


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Unto you therfore whych beleue he is precious: but vnto them which beleue not the stone which the buylders refused, the same is begonne to be the heed of the corner,


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and a stone that men stomble at, and a rocke wherat they be offended whych stomble at the worde, and beleue not that, wheron they were set.


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But ye are a chosen generacion, a royall presthod, an holy nacyon, a people whych are wonne: that ye shuld shewe the vertues of hym, that called you out of darcknes into hys meruclous lyght,


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whych in tyme past were not a people, but are now the people of God: which some time had not optayned mercye, but now haue optayned mercye.


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Dearly beloued, I beseche you as straungers and pylgrems, abstayne from fleshly lustes, which fyght against the soule,


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& se that ye haue honest conuersacion amonge the Gentyles, that where as they backbyte you as euyll doars they maye se your good workes, and prayse God in the daye of vysytacion.


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Submyt youre selues therfore vnto all maner ordinaunce of man for the lordes sake, whether it be vnto the kynge, as vnto the chefe heed:


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other vnto rulars, as vnto them that are sent of hym, for the punysshement of euyll doars, but for the laude of them, that do well.


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For so is the wyll of God, that wyth well doyng ye maye stoppe the mouthes of foolysh & ignoraunt men:


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as fre, & not as hauinge the lybertie for a cloacke of maliciousnes, but euen as the seruauntes of God


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Seruauntes, obey your masters wt feare not onely yf they be good & courteous: but also though they be froward


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For it is thanke worthye yf a man for conscience towarde God endure grefe, and suffer wrong vndeserued.


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For what prayse is it, yf when ye be buffeted for your fautes, ye take it pacyently? But & yf when ye do well, ye suffer wronge & take it paciently, then is ther thanke wt God.


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For here vnto verely were ye called: for Christ also suffered for vs leauynge vs an ensample, that ye shulde folowe his steppes,


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whych when he was reuyled, reuyled not agayne: when he suffered, he threatened not, but committed the vengeaunce to hym that iudgeth ryghteously


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whych hys awne selfe bare our synnes in his body on the tree, that we beyng delyuered from synne, shuld lyue vnto ryghteousnes. By whose strypes ye were healed.


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For ye were as shepe goyng astraye: but are now turned vnto the shepeherd and bysshope of youre soules.


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Likewyse ye wyues be in subieccyon to youre husbandes, that euen they whych obeye not the worde, maye without the worde be wonne by the conuersacyon of the wyues,


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Whose apparell shall not be outward wt broyded heare, & hangyng on of golde, ether in puttynge on of gorgyous apparell:


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but let the hyd man which is in the herte, be without all corrupcyon, so that the sprete be at rest and quyete: whych sprete is before God a thynge moch set by.


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For after this maner in the olde tyme dyd the holy wemen which trusted in God, tyer them selues, and were obedient to their husbandes,


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euen as Sara obeyed Abraham, and called hym Lorde: whose daughters ye are, as longe as ye do well, & are not afrayde for anye terrour.


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Lykewyse, ye men, dwell with them accordynge to knowledge: geuyng honoure vnto the wife, as vnto the weaker vessell, & as vnto them that are heyres also of the grace of lyfe that youre prayers be not hyndred.


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not rendrynge euyll for euyll, or rebuke for rebuke: but contrarywise, blesse: knowinge that ye are ther vnto called, euen that ye shulde be heyres of the blessynge.


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For he that doth longe after lyfe, and loueth to se good dayes, let hym refrayne his tonge from euyll, & his lippes that they speake not gyle.


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For the eyes of the Lord are ouer the ryghteous, and hys eares are open vnto their prayers. Agayne: the face of the Lorde is ouer them that do euyll.


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Yee, happy are ye, yf anye trouble happen vnto you for rightewesnesse sake. Be not ye afrayed for anye terroure of them, nether be ye troubled


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but sanctifye the Lorde God in youre hertes Be ready allwayes to geue an answere to euery man that asketh you a reason of the hope that is in you, and that with meaknes and feare:


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hauynge a good conscience that where as they backbyte you as euyll doars, they maye be ashamed, that falsely accuse your good conuersacion in Chryst.


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For as moch as Christ hath once suffered for synnes, the iust for the vniust, to bring vs to God, and was kylled, as pertayninge to the flesshe: but was quyckened in the sprete.


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which some tyme had bene disobedyent, when the longe sufferynge of God was once loked for in the dayes of Noe whyll the arcke was a preparyng: wherin feaw, that is to saye .viij. soules, were saued by the water,


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like as baptyme also now saueth vs, not the puttynge awaye of the fylth of the flesshe, but in that a good conseyence consenteth to God, by the resurreccyon of Iesus Christ,


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whych is on the ryghte hande of God: and is gone into heauen, angels, powers, and myght subdued vnto hym.


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For as moch then as Christ hath suffred for vs in the flesshe, arme ye youre selues lykewyse with the same mynde: for he whych suffereth in the flesshe, ceaseth from synn


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that he hence forwarde shulde lyue (as moch tyme as remayneth in the flesshe) not after the lustes of men, but after the wyll of God.


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For it is sufficyent for vs, that we haue spent the tyme that is past of the lyfe, after the wyll of the Gentyls, walkynge in wantannes, lustes, in excesse of wynes, in excesse of eatynge, in excesse of drinkynge and in abomynable ydolatrie.


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And it semeth to them an inconuenient thynge, that ye runne not also with them vnto the same excesse of ryote, & therfore speake they euyll of you,


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For vnto thys purpose verely was the Gospell preached also vnto the deed, that they shuld be iudged lyke other men in the flesshe, but shuld lyue before God in the sprete.


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But aboue all thynges haue feruent loue among your selues. For loue shall couer the multitude of synnes.


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As euery man hath receaued the gyfte, euen so mynister the same one to another, as good mynisters of the manyfolde grace of God.


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If eny man speake, let him talke as the wordes of God. If eny man mynister, let him do it as of the abylite, whych God mynystreth vnto hym. That God in all thynges maye be glorifyed thorow Iesus Christ, to whom be prayse and dominion for euer and euer. Amen.


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Dearly beloued, maruayll not that ye are proued by fyre (whych thyng is to trye you) as though some straunge thing happened vnto you:


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but reioyce, in as moch as ye are partakers of Christes passyons: that when hys glory appeareth, ye maye be mery and glad.


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If ye be rayled vpon for the name of Christ, happie are ye. For the glory and the sprete of God resteth vpon you. On their parte he is euyll spoken of: but on youre parte he is glorifyed.


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Se that none of you be punysshed as a murtherer, or as a thefe, or an euyll doar, or as a busybody in other mens matters.


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If eny man suffre as a Christen man, let him not be ashamed: but let him glorifye God on this behalfe.


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For the tyme is come, that iudgement must begynne at the house of God. If it fyrst begynne at vs, what shall the ende be of them, whych beleue not the Gospell of God?


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Wherfore, let them that are troubled accordyng to the wyll of God, commyt their soules to him with well doynge, as vnto a faythfull creator.


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The elders which are amonge you, I exhorte, which am also an elder, and a wytnes of the affliccyons of Christ, and also a partaker of the glory that shalbe opened:


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Fede ye Christes flocke, asmoch as lyeth in you, takynge the ouersyght of them, not as compelled therto, but wyllyngly: not for the desyre of fylthy lucre: but of a good mynde,


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Lykewyse ye yonger, submyt your selues vnto the elder: Submit youre selues euery man, one to another, knyt youre selues together in lowlynes of mynde. For God resisteth the proude, and geueth grace to the humbl


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Submyt youre selues therfore vnder the myghty hande of God, that he maye exalte you, when the tyme is come.


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Be sober and watch, for youre aduersary the deuyll as a roaring lyon walketh about, sekyng whom he maye deuoure:


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whom resyst stedfast in the fayth, knowing, that the same affliccyons are apoynted vnto your brethren, that are in the worlde.


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But the God of all grace whych hath called vs vnto hys eternall glory by Christ Iesus, shall hys awne selfe (after that ye haue suffred a lytell affliccyon) make you perfect: settle, strength and stablisshe you.


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By Syluanus a faythfull brother vnto you (as I suppose) haue I wrytten brefly, exhortynge and testifyinge, how that thys is the true grace of God, wherin ye stande.


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The congregacyon of them whych at Babylon are companyons of youre eleccyon, saluteth you, and so doth Marcus my sonne.


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Simon Peter a seruaunt, and an Apostle of Iesus Christ, to them whych haue obtayned lyke precyous fayth wt vs thorow the ryghtewesnes of oure God and sauioure Iesus Christ.


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Accordynge as his godly power hath geuen vnto vs all thinges that pertayne vnto lyfe and godlynes, thorow the knowledge of him that hath called vs by glory, and vertue,


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by the whych are geuen vnto vs excellent and moste greate promyses, that by the meanes therof ye myght be partakers of the godly nature, yf ye flye the corrupcyon of worldly lust.


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For yf these thynges be amonge you, and be plenteous, thy wyll make you that ye nether shalbe ydle nor vnfrutefull in the knowledge of oure Lorde Iesus Christ.


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But he that lacketh these thynges, is blynde and gropeth for the waye wyth his hande, and hath forgotten, that he was pourged from hys olde synnes.


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Wherfore brethren, geue the more diligence for to make your calling & eleccyon sure For yf ye do soch thynges, ye shall neuer fall.


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Yee and by this meanes an entrynge in shal be mynistred vnto you aboundantly into the euerlastyng kyngdome of oure Lorde and sauioure Iesus Christ.


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Wherfore, I wyll not be neglygent to put you all wayes in remembraunce of soch thynges though ye knowe them youre selues, and and be stablished in the present trueth.


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Notwythstandynge I thynke it mete (as longe as I am in thys tabernacle) to strete you vp by puttyng you in remembraunce, for as moch,


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as I am sure, that shortly I must put of thys my tabernacle, euen as oure Lorde Iesus Christ shewed me.


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I wyll euer also geue my diligence, that ye maye haue wherwyth to stere vp the remembraunce of these thinges after my departyng.


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For we haue not folowed deceatfull fables, when we opened vnto you the power and commynge of oure Lorde Iesus Christ, but wyth our eyes we sawe his maiestie:


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euen then verely when he receaued of God the father honoure and glory, and when ther came soch a voyce to hym from the excellent glorye. Thys is my dere beloued sonne, in whom I haue delyte.


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We haue also a ryght sure worde of prophecye, wher vnto yf ye take hede, as vnto a lyght that shyneth in a darcke place, ye do well, vntyll the daye dawne, and the daye starre aryse in youre hertes.


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For the scripture came neuer by the wyll of man: but holy men of God spake, as they were moued by the holy goost.


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Ther were false prophetes also amonge the people, euen as ther shalbe false teachers amonge you: whych preuely shall brynge in damnable sectes (euen denyenge the Lorde that hath bought them) and brynge vpon them selues swyft damnacyon,


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and thorow coueteousnes shall they wyth fayned wordes make marchandyse of you, whose iudgement is now not farre of, and their damnacyon slepeth not.


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For yf God spared not the angels that synned, but cast them downe into hell, and delyuered them into chaynes of dercknes to be kept vnto iudgement:


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nether spared the olde worlde, but saued. Noe the eyght preacher of ryghtewesnes, and brought in the floud vpon the worlde of the vngodly,


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and turned the cyties of Zodom and Gomor into asshes: ouerthre we them, damned them, and made on them an ensample vnto those that after shulde lyue vngodly.


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For he beynge ryghteous, and dwellynge among them in seynge and hearyng, vexed his ryghteous soule from daye to daye wyth their vnlaufull dedes.


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The Lorde knoweth how to delyuer the godly out of temptacyon, and to reserue the vniuste vnto the daye of iudgement for to be punysshed:


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but chefely them that walcke after the flesshe in the lust of vnclennes, and despyse auctoryte. Presumpteous are they, and stubborne, whych feare not to speake euyll of them that excell in worshippe.


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When the angels which are greater both in power & might, receaue not of the Lord rayling iudgment agaynst them selues.


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But these as brute beastes, naturally brought forth to be taken and destroyed, speake euyll of the thinges that they vnderstande not, & shall perisshe in their awne destruccion,


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& receaue the rewarde of vnryghtwesnes. They count it pleasure to lyue delyciously for a season. Spottes they are & fylthynes: which lyue at pleasure in their owne disceauable wayes, feastinge & scorninge you:


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hauinge eyes full of aduoutrie, and the cannot cease from synne: begyling vnstable soules. Hertes they haue excercysed with robrie. They are cursed chyldren


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which haue forsaken the ryght waye, and are gone astraye folowynge the waye of Balaam the sonne of Bosor, which loued the rewarde of vnryghtewesnes:


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but was rebuked of hys iniquitie. The tame and domme beast, speakynge with mannes voyce, forbade the madnesse of the Prophete.


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These are welles without water: cloudes that are, caried with a tempest, to whom the myst of darcknes is reserued for euer.


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For when they haue spoken the greate swelling wordes of vanytie, they entyse thorow lustes in the volupteousnes of the flesh, them that were cleane escaped: euen them that now lyue in erroure:


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while they promes them libertie, where as they them selues are the bonde seruauntes of corruption. For of whom a man is ouer come, vnto the same is he brought in bondage.


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For yf they (after they haue escaped from the fylthynes of the worlde thorow the knowledge of the Lord and the sauyour Iesu Christ) are yet tangled againe therin, and ouercome then is the latter ende worse wyth them then the begynninge.


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For it had bene better for them, not to haue knowne the waye of ryghteousnes, then after they haue knowen it, to turne from the holy commaundement that was geuen vnto them:


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But the same is happened vnto them that is vsed to be spoken by the true prouerbe. The dogge is turned to his awne vomet agayne and the sow that was wasshed is turned agayne to her walowynge in the myer.


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This is the seconde epistle that I now write vnto you dearly beloued, wherwith I stere vp your syncere mynde, by putting you in remembraunce,


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that ye maye be myndefull of the wordes (whych were tolde before of the holy Prophetes) and also the commaundement of vs whych be Apostles of the Lorde and sauyour


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This fyrst vnderstande, that ther shall come in the last dayes, mockers whych wyll walke after their awne lustes,


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& saye: Where is the promes of hys commyng? For sence the fathers dyed, all thynges continue in the same estate wherin they were at the beginninge.


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For this they knowe not (and that wylfully) how that the heauens a great whyle ago were, & the erth out of the water appeared vp thorow the water, by the word of God:


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But the heauens and erth whych are now, be kept by hys worde in store, and reserued vnto fyre, agaynst the daye of iudgement & perdicion of vngodly men.


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Dearly beloued, be not ignoraunt of this one thinge, howe that one daye is with the Lorde as a thousande yeare, & a thousande yeare as one daye.


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The Lord that hath promised, is not slacke, as some men count slacknes: but is pacyent to vs warde: for asmoch as he wolde haue no man lost, but wyll receaue all men to repentaunce.


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Neuerthelesse the daye of the Lord wyll come as a thefe in the nyghte, in the which daye, the heauens shall passe awaye in maner of a tempest, and the elementes shal melt with heat: the erth also & the workes that are therin, shall burne.


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Seyng then that all these thinges shal perishe, what maner persons ought ye to be in holy conuersacyon, and godlynes:


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lokyng for, and hastinge vnto the commynge of the daye of God, by whom the heauens shall perisshe with fyre, & the elementes shall melt with heate?


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Neuerthelesse, we (according to his promes) loke for a new heauen and a new earth, wherin dwelleth ryghtewesnes.


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Wherfore dearly beloued, seynge that ye loke for such thinges, be diligent that ye maye be founde of hym in peace, wythout spotte and vndefyled.


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And suppose that the longe sufferinge of the Lord is saluacyon, euen as oure derely beloued brother Paule also (accordinge to the wysdome geuen vnto him) hath wrytten vnto you,


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ye, almoost in euery epistle, speakynge of such thinges: amonge which are many thinges harde to be vnderstande, which they that are vnlearned & vnstable, peruert, as they do also the other scriptures vnto their awne destruccion.


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Ye therfore beloued, (seynge ye be warned afore hand) beware, lest ye, wyth other men be also plucked awaye thorow the erroure of the wycked, and fall from your awne stedfastnes:


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but growe in grace, & in the knowledge of oure Lorde and sauyoure Iesus Christ. To whom be glory both now and for euer. Amen.


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That which was from the begynnynge, whyche we haue hearde, whyche we haue sene wyth oure eyes, whych we haue loked vpon, and our handes haue handled, of the word of the lyfe.


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And the lyfe appeared, & we haue sene and beare wytnes, & shewe vnto you that eternall lyfe, whyche was wyth the father, & appeared vnto vs.


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That which we haue sene & herde, declare we vnto you, that ye also maye haue fellowshyppe with vs, and that oure felloushyppe maye be wyth the father and his sonne Iesus Christ.


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And this is the tydynges whych we haue hearde of hym & declare vnto you, that God is lyght, & in him is no dercknes at all.


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But & yf we walke in lyght euen as he is in lyght, then haue we fellishippe wt him, and the bloude of Iesus Christ his sonne clenseth vs from all synne.


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If we knowledge oure synnes, he is faythfull & iust, to forgeue vs oure synnes, and to clense vs from all vnryghtewesnes.


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My lytell chyldren, these thinges write I vnto you, that ye synne not. And yf eny man synne, we haue an aduocate wyth the father, Iesus christ, the ryghteous:


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& he it is that obtayneth grace for oure synnes, not for oure synnes onely: but also for the synnes of all the worlde.


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He that sayth I knowe hym, and kepeth not hys commaundementes is a lyar, and the veritye is not in hym.


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But whoso kepeth hys worde, in hym is the loue of God perfect in dede: herby knowe we that we are in him.


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Brethren, I wryte no newe commaundement vnto you: but that olde commaundement, which ye haue had from the beginnynge.


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The olde commaundement is the worde, which ye haue hearde from the beginninge. Agayne, a new commaundement I wryte vnto you, that is true in him, and the same is true also in you: for the dercknes is past, and the true lyght now shyneth.


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He that sayth how that he is in the lyght, & yet hateth his brother, is in dercknes euen vntyll thys tyme.


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He that hateth his brother, is in dercknes, & walketh in dercknes: and can not tell whyther he goeth, because that dercknes hath blynded hys eyes.


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I wryte vnto you fathers, how that ye haue knowne him that is from the beginnynge. I wryte vnto you yonge men, how that ye haue ouercome the wicked: I write vnto you lytell chyldren, how that ye haue knowen the father.


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I haue wryten vnto you fathers, how that ye haue knowne hym that is from the beginnynge. I haue wryten vnto you yonge men, how that ye are stronge, and the worde of God abydeth in you, and ye haue ouercome that wycked.


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Se that ye loue not the worlde, nether the thynges that are in the worlde. If eny man loue the worlde, the loue of the father is not in hym.


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For all that is in the worlde (as the lust of the flesshe, and the lust of the eyes, & the pryde of life) is not of the father, but of the worlde.


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And the worlde passeth awaye and the lust therof: but he that fulfylleth the will of God, abydeth for euer.


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Lytell chyldren, it is the last tyme, and as ye haue herde how that Antichrist shall come, euen now are there many begonne to be Antichristes allredy, wherby we knowe, that it is the last tyme.


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They went out from vs, but they were not of vs. For yf they had bene of vs, they wolde no dout haue continued with vs. But that it myght appeare, that they were not of vs.


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I haue not writen vnto you, as though ye knewe not the trueth: but as though ye knewe it (& knowe also) that no lye commeth of trueth.


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Who is a lyar, but he that denyeth that Iesus is Christ? the same is Antichrist, that denieth the father & the sonne.


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Let therfore abyde in you that same which ye hearde from the beginninge. If that which ye hearde from the beginnynge shal remayne in you, ye also shall contynew in the sonne, and in the father.


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And the anoyntinge which ye haue receaued of him dwelleth in you. And ye nede not, that eny man teach you: but as the anoyntinge teacheth you of all thinges, and is true, and no lye, and as it hath taught you, euen so byde therin.


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And now babes abyde in hym: that when he shall appeare, we maye be bolde, & not be made ashamed of hym at hys commynge.


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If ye knowe that he his righteous, knowe also that euery one which doth rightewesnes, is borne of hym.


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Beholde, what loue the father hath shewed on vs, that we shuld be called the the sonnes of God. For this cause the worlde knoweth you not, because it knoweth not hym.


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Dearely beloued, now are we the sonnes of God & yet it doth not appeare, what we shalbe. But we knowe, that when it shall appeare, we shalbe lyke him. For we shall se hym as he is.


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He that committeth synne, is of the deuyll: for the deuyll synneth sence the beginnynge. For this purpose appeared the sonne of God, to lowse the worckes of the deuyl.


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Whosoeuer is borne of God, synneth not: for his seed remayneth in him, and he cannot synne, because he is borne of God.


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In thys are the chyldren of God knowen, and the chyldren of the deuyll. Whosoeuer doeth not ryghteousnes, is not of God, nether he that loueth not hys brother.


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not as Cayn which was of that wicked, and slewe his brother. And wherfore slewe he hym? Because his awne workes were euyll, and hys brothers good.


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We knowe, that we are translated from deeth vnto lyfe, because we loue the brethren. He that loueth not hys brother, abydeth in deeth.


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Whosoeuer hateth his brother, is a man slear. And ye knowe, that no man slear, hath eternall lyfe abydynge in hym.


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Herby perceaue we loue: because he gaue his lyfe for vs: & we ought to geue oure liues for the brethren.


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But whoso hath thys worldes good and seyth hys brother haue neade: and shutteth vp his compassion from him: how dwelleth the loue of God in hym?


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& what soeuer we aske we receaue of hym, because we kepe his commaundementes, & do those thinges which are pleasinge in his syght.


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And this is hys commaundement, that we beleue on the name of his sonne Iesus Christ, and loue one another, as he gaue commaundement.


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And he that kepeth hys commaundementes, dwelleth in him, & he in him, and herby we knowe that he abydeth in vs, euen by the sprete which he hath geuen vs.


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Dearly beloued beleue not euery sprete: but proue the spretes, whether they are of god or not, for many false prophetes are gone out into the worlde.


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Herby shall ye knowe the sprete of God. Euery sprete that confesseth that Iesu Christ is come in the fleshe is of God.


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And euery sprete which confesseth not that Iesus Christ is come in the flesshe, is not of God. And this is that sprete of Antichrist, of whom ye haue hearde, howe that he shulde come: and euen now alredy is he in the worlde.


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Lyttell chyldren, ye are of God, and haue ouercome them: for greater is he that is in you, then he that is in the worlde.


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We are of God. He that knoweth God, heareth vs: he that is not of God, heareth vs not. Herby knowe we the sprete of veritie, and the sprete of erroure.


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Dearly beloued let vs loue one another: for loue commeth of God. And euery one that loueth, is borne of God, and knoweth God.


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In this appeared the loue of God to vs ward, because that God sent hys onely begotten sonne into the worlde, that we might liue thorow him.


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Herin is loue, not that we loued God, but that he loued vs, & sent hys sonne to be the agrement for oure synnes.


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No man hath sene God at eny tyme. If we loue one another, God dwelleth in vs, & hys loue is parfect in vs.


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And we haue knowen and beleued the loue that God hath to vs. God is loue, & he that dwelleth in loue, dwelleth in God, and God in him.


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Here in is the loue perfect in vs, that we shuld haue trust in the daye of iudgement: For as he is, euen so are we in this worlde.


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Ther is no feare in loue, but parfect loue casteth out feare, for feare hath paynfulnes. He that feareth, is not parfect in lone.


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If a man say, I loue God, and yet hate his brother, he is a liar. For how can he that loued not hys brother whom he hath sene, loue God whom he hath not sene?


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Whosoeuer beleueth that Iesus is Christ, is borne of God. And euery one that loueth hym which begat, loueth him also which was begotten of him.


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For this is the loue of God, that We kepe his commaundementes, and his commaundementes are not greuous.


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For all that is borne of God, ouercommeth the worlde. And this is the victory that ouer commeth the worlde, euen oure fayth.


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This Iesus Christ is he that cam by water & bloud, not by water onely: but by water and bloud. And it is the sprete that beareth wytnes, because the sprete is trueth.


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If we receaue the wytnes of men, the witnes of God is greater. For this is the witnes of God which he testifyed of his sonne.


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He that beleueth on the sonne of God, hath the witnes in hym selfe. He that be beleueth not God, hath made him a liar


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because he beleued not the recorde that God gaue of hys sonne. And this is that recorde, how that God hath geuen vnto vs eternall lyfe, & this lyfe is in hys sonne.


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These thynges haue I wrytten vnto you that beleue on the name of the sonne of God, that ye maye knowe, how that ye haue eternall lyfe, & that ye maye beleue on the name of the sonne of God.


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And thys is the trust that we haue in hym: that yf we aske eny thynge accordynge to hys wyll, he heareth vs.


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And yf we knowe that he heare vs whatsoeuer we aske, we knowe, that we haue the peticyons, that we desyre of hym.


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If eny man se hys brother synne a synne not vnto deeth, let him aske, & he shall geue him lyfe for them that synne not vnto deeth. Ther is a synne vnto deeth, for which saye I not that a man shuld praye.


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We knowe, that whosoeuer is borne of God, synneth not: but he that is begotten of God, kepeth hym selfe, & that wycked toucheth hym not.


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We knowe, that the sonne of God is come, and hath geuen vs a mynde to knowe hym which is true: & we are in hym that is true, through is sonne Iesu Christ. This same is very God, and eternall lyfe.


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The elder to the electe lady and her children, whom I loue in the trueth: and not I onely, but also all that haue knowen the trueth


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With vs shall be grace, mercye, & peace from God the father & from the lord Iesus Christ the sonne of the father, in trueth & loue.


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I reioysed greatly, that I founde of thy children walkinge in trueth, as we haue receaued a commaundement of the father.


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And now beseche I the lady, not as though I wrote a new commaundement vnto the, but that same which we haue had from the beginnynge, that we shuld loue one another.


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And this is the loue, that we shulde walke after hys commaundement. This commaundement is (that as ye haue hearde from the beginnynge) ye shuld walke in it.


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For many deceauers are entred into the worlde, whych confesse not that Iesus Christ is come in the fleshe. This is a deceauer and an Antichrist.


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Whosoeuer transgresseth & bydeth not in the doctryne of Christ, hath not God. He that endureth in the doctrine of Christ, hath both the father & the sonne.


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If ther come eny vnto you, & bringe not this learninge, him receaue not to house: nether byd him God spede.


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I had many thynges to wryte vnto you, neuerthelesse I wolde not wryte wt paper and ynke: but I trust to come vnto you, & speake wt you mouth to mouth, that oure ioye maye be full:


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Beloued I wisshe in all thynges that thou prosperedest, and faredest well, euen as thy soule prospereth,


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For I reioysed greatly, when the brethren came, and testifyed of the trueth that is in the, how thou walkest in the trueth.


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which beare wytnes of thy loue before the congregacyon. Which brethren if thou brynge forwardes of theyr iorney (after a godly sorte) thou shalt do well:


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I wrote vnto the congregacion: but Diotrephes which loueth to haue the preeminence amonge them, receaueth vs not.


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Wherfore yf I come, I will declare hys dedes which he doeth, iestinge on vs wt malicious wordes, nether is therewith content. Not onely he him selfe receaueth not the brethren: but also he forbyddeth them that wolde, and thrusteth them out of the congregacion.


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Beloued, folowe not that which is euyll, but that which is good. He that doeth well is of God: but he that doeth euill, seyth not God.


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Demetrius hath good reporte of all men & of the trueth it selfe. yee, and we oure selues also beare recorde, & ye knowe, that oure recorde is true.


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I trust I shall shortly se the & we shall speake mouth to mouth. Peace be vnto the. The louers salute the. Grete the louers by name.


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Iudas the seruaunt of Iesus Christ the brother of Iames. To them which are called, and sanctifyed in God the father, and preserued in Iesu Christ.


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Beloued, when I gaue all dyligence to wryte vnto you of the commen saluacyon, it was nedeful for me to write vnto you, to exhorte you, that ye shuld contynually laboure in the fayth, which was once geuen vnto the saynctes.


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For ther are certayne vngodly men craftely crept in, of which it was written afore tyme vnto such iudgement. They turne the grace of oure God vnto wantannes, and denye God (which is the onely Lorde) and oure Lorde Iesus Christ.


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My mynde is therfore to put you in remembraunce, for as moche as ye once knowe this, how that the Lorde (after that he had delyuered the people out of Egypt) destroyed them which after warde beleued not.


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The angels also which kept not their fyrst estate, but lefte their awne habitacion, he hath reserued in euerlastynge chaynes vnder darcknes vnto the iudgement of the greate daye


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euen as Sodome & Gomore, and the cytyes aboute them (which in lyke maner defyled them selues with fornicacyon, and folowed straunge flesshe) are set forth for an ensample, & suffre the payne of eternall fyre.


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Lykewyse, these beyng disceaued by dreames, defile the flesshe, despise rulars & speake euyll of them that are in aucthorite.


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Yet Michael the archangell when he stroue agaynst the deuyll, & disputed about the body, of Moses, durst not geue raylinge sentence, but sayde, the Lorde rebuke the.


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But these speake euyll of those thynges whych they knowe not: and what thynges they knowe naturaly (as beastes which are wythout reason) in those thinges they corrupte them selues.


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Wo be vnto them, for they haue folowed the waye of Cain, & are vtterly geuen to the erroure of Balam for lukers sake & perisshe in the treason of Core.


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These are spottes which of your kidnes feast together, wt out feare, lyuinge lawlesse, and after ther awne pleasure. Cloudes they are with out water, caryed about of windes, trees wt out frute at geatheringe time withered, twyse deed, & plucked vp by the rotes.


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They are the ragynge waues of the see, fomynge out their awne shame. They are wandrynge sterres, to whom is reserued the myst of darcknes for euer.


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Enoch the seuenth from Adam prophesyed before of such, sayinge. Beholde, the Lord shall come with thousandes of saynctes,


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to geue iudgement agaynst all men, & to rebuke all that are vngodly amonge them of all their vngodly dedes, which they haue vngodly committed, and of all their cruell speakynges, which vngodly synners haue spoken agaynst hym.


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These are murmurers, complayners, walkyng after their awne lustes, whose mouthes speake proude thinges. They haue men in greate reuerence because of aduantage.


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But ye beloued, remember the wordes which were spoken before of the Apostles of oure Lord Iesu Christ,


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how that they tolde you that there shuld be begylers in the last tyme, which shuld walke after their awne vngodly lustes.


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and kepe your selues in the loue of God, lokynge for the mercy of oure Lord Iesus Christ, vnto eternall lyfe.


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Unto him that is able to kepe you fre from synne, & to present you fautlesse before the presence of his glory wt ioye


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to God oure sauyour: which onely is wyse be glory, maiestye, dominion, and power, now and euer. Amen.


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The reuelacyon of Iesus Christ which God gaue vnto him, for to shewe vnto hys seruauntes, thynges whych muste shortely come to passe. And whan he had sent, he shewed by hys Angell vnto his seruaunt Iohn,


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which bare recorde of the worde of God, and of the testymony of Iesus Christ, and of all thynges that he sawe.


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Happy is he that readith, and they that heare the wordes of the prophesy, and kepe those thynges which are written therin. For the tyme is at hande.


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Iohn to the seuen congregacions in Asia. Grace be vnto you and peace, from him which is and which was, and which is to come, & from the seuen spretes which are before his trone,


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& from Iesus Christ, which is a faythfull wytnes, & fyrst begotten of the deed: & Lorde ouer the kynges of the erth. Unto him that loued vs, and wesshed vs from oure synnes in hys awne bloude,


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Beholde, he cometh with cloudes, & all eyes shall se him, & they also which pearsed him. And all kynredes of the erth shall wayle. Euen so: Amen.


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I am Alpha and Omega, the begynnyng and the endynge, sayth the Lorde almyghty, which is and which was, and which is to come.


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I Iohn youre brother, and companion in tribulacion, and in the kyngdome & pacience in Iesu Christ, was in the yle that is called Pathmos, for the worde of God, and for the witnessing of Iesu Christ:


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sayinge: I am Alpha and Omega, the fyrst and the laste. That thou seyst, wryte in a boke, and sende it vnto the seuen congregacions which are in Asia, vnto Ephesus, & vnto Smyrna and vnto Pergamos, and vnto Thiatira, and vnto Sardis, & vnto Philadelphia, and vnto Laodicia.


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And I turned backe to se the voyce that spake to me. And when I was turned: I sawe seuen golden candelstickes,


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& in the myddes of the candelstickes, one lyke vnto the sonne of man, clothed with a lynnen garment downe to the fete, and gyrd about the pappes wt a golden gyrdle.


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& hys fete lyke vnto brasse, as though they brent in a fornace, and his voyce as the sounde of many waters.


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And he had in his ryghte hande .vii. starres. And out of his mouthe went a sharpe two edged swearde. And his face shone, euen as the sonne in his strength.


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And when I saw him, I fell at his fete. euen as deed. And he layde his ryghte hande vpon me, saying vnto me: feare not. I am the fyrst & the laste,


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& and am a lyue, and was deed. And beholde I am a lyue for euermore & haue the keyes of hell & of deeth.


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Wryte therfore the thynges which thou hast sene, and the thynges which are, and the thinges which must be fulfylled here after:


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the mistery of the .vii. starres which thou sawest in my ryght hande, and the .vii. golden candelstickes. The .vii. starres are the messengers of the .vii. congregacions, And the seuen candelstickes which thou sawest, are the seuen congregacyons.


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Unto the messenger of the congregacyon of Ephesus wryte: these thynges sayth he, that holdeth the seuen starres in hys ryght hande, and that walketh in the myddes of the seuen golden candelstickes.


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I knowe thy workes, and thy labour, & thy pacience, and how thou cannest not forbeare them whych are euyll: and hast examined them whych saye they are Apostles, and are not: & hast founde them lyars,


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Remember therfore from whence thou art fallen, & repent, and do the fyrst worckes. Or elles I wyll come vnto the shortly, & wyll remoue thy candelsticke out of his place, except thou repent.


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Lett hym that hath eares, heare what the sprete sayth vnto the congregacyons. To hym that ouercommeth, wyll I geue to eate of the tre of lyfe, which is in the myddes of the Paradyse of God.


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And vnto the angell of the congregacyon of Smyrna wryte: These thynges sayth he that is fyrst, & the laste, which was deed, and is alyue.


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I know thy workes & tribulacyon and pouerte, but thou art ryche. And I knowe the blasphemy of them, whych call them selues Iewes & are not: but are the congregacyon of Sathan.


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Feare none of those thynges, which thou shalt suffre. Beholde, the deuyll shall caste some of you into preson, to tempte you, & ye shall haue tribulacyon ten dayes. Be faythfull vnto the deeth, and I wyll geue the a croune of lyfe.


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Let hym that hath eares, heare, what the sprete sayth to the congregacyons. He that ouercommeth, shall not be hurt of the seconde deeth.


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And to the messenger of the congregacyon in Pergamos wryte: This sayth he, which hath the sharpe swearde with two edges:


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I knowe thy workes, & where thou dwellest, euen where Sathanas seat is, and thou kepest my name, & hast not denyed my fayth. And in my dayes Antipas was a faythfull wytnes of myne, whych was slayne amonge you, where Sathan dwelleth.


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But I haue a fewe thynges agaynst the: because thou hast there, them that mayntayne the doctrine of Balam which taught in Balake, to put occasyon of synne before the chyldren of Israel, that they shulde eate of meate dedycat vnto ydoles, and commyt fornycacyon.


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But be conuerted, or elles I wyll come vnto the shortly, and wyll fight agaynst them with the swearde of my mouth.


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Let hym that hath eares, heare, what the sprete sayth vnto the congregacyons. To hym that ouercommeth, wyll I geue to eate Manna that is hyd, & wyll geue hym a whyte stone, & in the stone a newe name wrytten, which no man knoweth, sauynge he that receaueth it.


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And vnto the messenger of the congregacyon of Thyatira wryte. Thys sayth the sonne of God, which hath eyes lyke vnto a flamme of fyre, & hys fete are lyke brasse:


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I knowe thy workes, & thy loue, seruyce, and fayth; and thy pacience, & thy dedes, which are mo at the last then at the fyrst.


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Notwith standynge I haue a feaw thynges agaynst the, because thou sufferest that woman Iesabell, which called her selfe a Prophetise, to teache & to deceaue my seruauntes, to make them commyt fornycacyon, & to eate meates offered vp vnto ydoles.


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Beholde, I wyll cast her into a beed: & them that commyt fornycacyon with her into gret aduersytie, excepte they turne from their deades.


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And I wyll kyll her chyldren with deeth. And all the congregacyons shall knowe, that I am he which searcheth the reynes & hertes. And I wyll geue vnto euery one of you acordynge vnto hys workes.


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Unto you I saye, and vnto other of them of Thyatira, as many as haue not this lernyng & which haue not knowen the depnes of Sathan (as they saye) I wyll put vpon you none other burthen,


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& he shall rule them wt a rodde of yron: & as the vessels of a potter, shall they be broken to sheuers. Euen as I receaued of my father,


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And wryte vnto the messenger of the congregacion that is at Sardis: this sayth he that hath the seuen spretes of God & the seuen starres. I know thy workes, thou hast a name that thou lyuest, and thou art deed.


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Be awake, and strength the thynges which remayne, that are redy to dye. For I haue not founde thy worckes perfayete before God.


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Remember therfore, how thou hast receaued & heard, & hold faste, & repent. If thou shalt not watche, I wyll come on the as a thefe, & thou shalt not know what houre I wyll come vpon the.


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Thou hast a feawe names in Sardys, whych haue not defyled theyr garmentes, & they shall walke wyth me in whyte, for they are worthy.


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He that ouercommeth, shalbe thus clothed in whyte araye, and I wyll not put out his name out of the boke of lyfe, and I wyll confesse hys name before my father, and before hys Angels.


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And wryte vnto the angell of the congregacion of Phyladelphia: this sayth he that is holy and true, which hath the keye of Dauid: whych openeth and no man shutteth, and shutteth, & no man openeth.


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I knowe thy worckes. Beholde, I haue set before the an open dore, and no man can shut it, for thou hast a lytell strength, & haste kept my sayinges: & hast not denyed my name.


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Beholde, I make them of the congregacyon of Sathan, whych call them selues Iewes, and are not, but do lye: Beholde, I wyll make them that they shall come, and worshypp before thy fete: and shall knowe, that I haue loued the.


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Because thou hast kept the wordes of my pacyence, therfore I wyll kepe the from the houre of temptacyon, which wyll come vpon all the worlde, to tempte them that dwell vpon the erth.


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Hym that ouercommeth, wyll I make a pyllar in the temple of my God, & he shall go nomore out, And I wyll wryte vpon hym, the name of my God and the name of the cytye of my God, new Ierusalem: whych commeth downe out of heauen from my God, and I wyll wryte vpon hym my new name.


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And vnto the messenger of the congregacyon whych is in Laodicia, wryte: This sayth (Amen) the faythfull and true wytnes, the begynnyng of the creatures of God.


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So then because thou arr betwene bothe, and nether colde ner hote, I wyll spewe the out of my mouth,


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because thou sayest: I am ryche & incresyd wyth goodes, and haue nede of nothyng, and knowest not, how thou art wretched & myserable, and poore, & blynde and nakyd.


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I counsell the to bye of me, golde tryed in the fyre, that thou mayste be ryche: and whyte rayment, that thou mayste be clothed, that thy fylthy nakednes do not appeare, & anoynt thyne eyes wyth eye salue that thou mayste se.


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Beholde, I stande at the dore, & knocke. If eny man heare my voyce, and open the dore, I wyll come in to hym, and wyll suppe with hym, and he with me.


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To hym that ouercommeth wyll I graunte to syt with me in my seate, euen as I ouercam, & haue sytten with my father in his seate.


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After this I loked, and beholde a dore was open in heauen, and the fyrst voyce whych I hearde, was as it were of a trompett talkynge wyth me, whych sayde: come vp hyther, and I wyll shewe the thynges: whych must be fulfylled hereafter.


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And immediatly I was in the sprete: & beholde, a seate was sett in heauen, and one sate on the seate.


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And he that sat, was to loke vpon, lyke vnto a Iasper stone and a Sardyne stone. And ther was a rayne bowe aboute the seate, in syght lyke to an Emeralde.


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And aboute the seate were .xxiiii. seates. And vpon the seates .xxiiii. elders syttyng, clothed in whyte rayment, and had on theyr heades crownes of golde.


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And out of the seate proceded lyghtnynges, & thundrynges, & voyces, & ther were seuen lampes of fyre, burnynge before the seate, whych are the seuen spretes of God,


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And before the seate ther was a see of glasse, lyke vnto Cristal, and in the myddes of the seate, & rounde about the seate were foure beastes full of eyes before & behynde.


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And the fyrst beast was lyke a lyon, & the seconde beaste lyke a calfe, & the thyrde beast had a face as a man, & the fourth beast was lyke a flyinge Egle.


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And the foure beastes had eche one of them .vi. wynges about hym, & they were full of eyes wt in. And they had no rest daye nether nyght saying. Holy, holy, holy, Lord God almyghty, whych was, and is, and is to come.


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And when those beastes gaue glory and honour & thankes to hym that sate on the seate, (which lyueth for euer & euer)


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the .xxiiii. elders fell downe before hym that sat on the trone & worshypped hym that lyueth for euer & cast theyr crounes before the trone saying:


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thou arte worthy o Lord to receaue glory, & honoure, and power, for thou hast created all thynges, & for thy willes sake they are, & were created.


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And I sawe in the ryght hande of hym that sat in the trone, a boke written with in & on the backsyde, sealed with seuen seales.


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And I sawe a stronge angell, which preached wt a lowde voyce: Who is worthy to open the boke, & to lose the seales therof.


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And no man in heauen ner in erth nether vnder the erth, was able to open the boke, nether to loke theron.


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And I wepte moch because no man was founde worthy to open & to reade the boke, nether to loke theron.


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And one of the elders sayde vnto me wepe not: Beholde, a lyon of the trybe of Iuda, the rote of Dauid, hath obtayned to open the boke, and to lose the seuen seales therof.


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And I behelde, and lo, in the myddes of the seate, and of the foure bestes, and in the myddes of the elders, stode a lambe as though he had bene kylled, hauynge seuen hornes, and seuen eyes, whych are the seuen spretes of God, sent into all the worlde.


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And when he had taken the boke, the foure beastes and .xxiiii. elders fell downe before the lambe, hauyng (euery one of them) harpes & golden vialles full of odoures, which are the prayers of saynctes,


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& they songe a new songe, saying: thou art worthy to take the boke, & to open the seales therof: for thou wast kylled, & hast redemed vs by thy bloud out of all kynredes, & tonges, & people, & nacyons,


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And I behelde, and I hearde the voyce of many angels about the trone, & about the beaste & the elders, and I hearde thousand thousandes,


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saying wt a lowde voyce: Worthy is the lambe that was kylled to receaue power, & ryches, & wysdome, and strength, and honour, & glory, & blessynge.


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And all the creatures whych are in heauen, & on the erth, & vnder the erth, & in the see, & all that are in them, herde I sayinge, blessyng, honour, glory, & power be vnto hym that sytteth vpon the seate, & vnto the lambe for euermore.


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And the foure beastes sayd: Amen. And the .xxiiii. elders fell vpon their faces, and worshypped hym that lyueth for euermore.


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And I sawe, when the lambe opened one of the seales, and I herde one of the foure beastes saye, as it were the noyse of thonder: come & se:


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and I sawe. And beholde ther was a whyte horsse: and he that sat on hym, had a bowe, and a crowne was geuen vnto hym, and he went forth conqueryng & for to ouer come.


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And ther went out another horsse that was redd, & power was geuen to hym that satt theron, to take peace from the erth, & that they shuld kyll one another. And ther was geuen vnto hym a great swearde.


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And when he had opened the thyrde seale I herde the thyrde beaste saye, come & se. And I behelde, & lo, a black horsse: & he that sate on him, had a payre of balances in his hande.


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And I herde a voyce in the myddes of the foure beastes, saye: a measure of whete for a peny, & thre measures of barly for a peny and oyle and wyne se thou hurte not.


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& I looked. And behold a pale horsse: & his name that sate on him was deeth, & hell folowed after hym, & power was geuen vnto them ouer the fourth parte of the erth, to kyll wyth swearde, & wyth honger, & wyth deeth that commeth of vermen of the erth.


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And when he had opened the fyft seale, I saw vnder the aultre the soules of them that were kylled for the worde of God, & for the testymony whych they had,


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& they cryed with a lowde voyce, sayinge: How longe taryest thou Lord, holy & true, to iudge & to auenge oure bloud on them that dwel on the erth?


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And longe whyte garmentes were geuen vnto euery one of them. And it was sayde vnto them, that they shuld reste yet for a lytle season vntyll the nomber of theyr felowes, and brethren, & of them that shulde be kylled as they were, were fulfylled.


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And I behelde, when he had opened the syxt seale: & lo, ther was a great erthquake and the sunne was as blacke as sacke cloth made of heere. And the mone wexed all, euen as bloud,


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and the starres of heauen fell vnto the erth, euen as a fygge tree casteth from her vntymely fygges, when she is shaken of a myghty wynde.


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And heauen vanisshed awaye, as a scroll when it is rolled to gether. And all mountaynes and yles, were moued out of theyr places.


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And the kynges of the erth, and the gret men, and the ryche men, and the chefe captaynes, & the myghty men, & euery bondman, and euery free man, hyd them selues in dennes, and in rockes of the hylles:


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and sayde to the hylles and rockes: fall on vs, & hyde vs from the presence of hym that sytteth on the seate, and from the wrath of the lambe:


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And after that, I sawe .iiii. angels stande on the .iiii. corners of the erth holdynge the foure wyndes of the erth, that the wynde shuld not blowe on the erth, nether on the see, nether on eny tree.


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And I sawe another angell ascende from the rysynge of the sunne, which had the seale of the lyuyng God, & he cryed wyth a loude voyce to the foure Angels (to whom power was geuen to hurte the erth & the see)


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saying: hurt not the erth nether the see, nether the trees, tyll we haue sealed the seruauntes of oure God in their forheades.


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And I hearde the nombre of them whych were sealed, & ther were sealed an .C. & .xliiii.M. of all the trybes of the chyldren of Israel.


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Of the trybe of Iuda were sealed .xii.M. Of the trybe of Ruben were sealed .xii.M. Of the trybe of Gad were sealed .xii.M.


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Of the trybe of Aser were sealed .xii.M. Of the trybe of Neptali were sealed .xii.M. Of the tryb of Manasses were sealed .xii.M.


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Of the trybe of Symeon were sealed .xii.M. Of the trybe of Leuy were sealed .xii.M. Of the trybe of Isacar were sealed .xii.M.


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Of the trybe of Zabulon were sealed .xii.M. Of the trybe of Ioseph were sealed .xii.M. Of the trybe of Beniamin were sealed .xii.M.


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After this I behelde, & lo, a gret multitude (which noman coulde nombre) of all nacyons & people, & tonges, stode before the seate, & before the lambe, clothed with longe white garmentes, & palmes in their handes,


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& cryed with a lowde voyce, sayinge: saluacyon be asscribed to him that sytteth vpon the seate of oure God, & vnto the lambe.


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And all the angels stode in the compase of the seate, & of the elders & of the foure bestes, & fell before the seat on their faces, and worshypped God,


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sayinge, Amen: Blessinge & glory & wysdome & thankes, and honour, & power, & myght, be vnto oure God for euermore. Amen.


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And one of the elders answered, sayinge vnto me: what are these which are arayed in longe whyte garmentes, & whence came they?


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And I sayde vnto him: Lord thou wotest. And he sayde to me: these are they, whych came out of great tribulacyon, & made their garmentes large, & made them white by the bloude of the lambe:


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therfore are they in the presence of the seate of God & serue hym daye & nyght in his temple, & he that sytteth in the seate wyll dwell amonge them.


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For the lambe whych is in the myddes of the seate, shall fede them, & shall leade them vnto fountaynes of lyuynge water, & God shall wype awaye all teares from their eyes.


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And when he had opened the seuenth seale, ther was sylence in heauen aboute the space of halfe an houre.


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And another angell came & stode before the aultre, hauynge a golden senser, & moch of odoures was geuen vnto him, that he shulde offre of the prayers of all saynctes vpon the golden aulter, whych was before the seate.


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And the smoke of the odoures whych cam of the prayers of all saynctes, ascended vp before God out of the Angelles hande.


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And the Angell toke the senser, and fylled it wyth fyre of the aulter, and caste it into the erth, and voyces were made, & thondrynges & lyghtnynges, and erthquake.


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The fyrst Angell blewe, & there was made hayle & fyre, which were myngled wt bloud, & they were cast into the erth: & the thirde parte of trees was burnt, and all grene grasse was brent.


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And the seconde angell blewe: & as it were a gret mountayne burnyng wt fyre was caste into the see, and the thyrde parte of the see tourned to bloude,


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and the thyrde parte of the creatures which had lyfe, dyed, & the thyrde part of shyppes were destroyed.


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And the thyrde Angell blew, & ther fell a gret starre from heauen, burnyng as it were a lampe, & it fell into the thyrde parte of the ryuers, & into fountaynes of waters,


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& the name of the starre is called wormwod. And the thyrde parte was turned to wormwod. And many men dyed of the waters, because they were made bytter.


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And the fourth Angell blew, and the thyrde parte of the sunne was smytten, and the thirde parte of the mone, and the thyrde parte of starres: so that the thyrd part of them was darckned. And the daye was smytten, that the thyrde part of it shulde not shyne, & lykewyse the nyght.


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And I behelde and herde an Angell flyinge thorow the myddes of heauen, sayinge with a lowde voyce: Woo, woo, to the inhabiters of the erth, because of the voyces to come of the trompe of the thre Angels, whych were yet to blowe.


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And the fyft Angell blewe, and I saw a starre fall from heauen vnto the erth. And to him was geuen the kaye of the bottomlesse pytt:


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And he opened the bottomlesse pytt, and the smoke of the pytt arose as the smoke of a gret fornace. And the sunne, and the ayer were darckned by the reason of the smoke of the pytt.


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And there came out of the smoke locustes vpon the erth, & vnto them was geuen power, as the scorpions of the erth haue power.


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And it was commaunded them, that they shuld not hurt the grasse of the erth: nether eny grene thynge: nether eny tree: but onely those men which haue not the seale in their forheades.


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And to them was commaunded, that they shulde not kyll them, but that they shulde be vexed .v. monethes, & their payne was as the payne that commeth of a scorpion, when he hath stonge a man.


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And in those dayes shall men seke deeth, and shall not finde it, & shall desyre to dye, and deeth shall flye from them.


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And the symilitude of the locustes was lyke vnto horsses prepared vnto battayll, & on their heades were as it were crounes, lyke vnto golde, and their faces were as it had bene the faces of men.


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And they had habbergions, as it were habbergions of yron. And the sounde of their winges, was as the sounde of charrettes, when many horsses runne to gether to battayle.


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And they had tayles lyke vnto scorpions, and there were stynges in their tayles. And their power was to hurt men .v. monethes.


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And they had a kyng ouer them, which is the angell of the bottomlesse pytt, whose name in the Hebrewe tong, is Abadon: but in the Greke tonge, Apollion that is to saye: a destroyer.


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And the syxt Angell blewe, and I herde a voyce from the .iiii. corners of the golden aultre, which is before God,


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sayinge to the syxt Angell, which had the trompe: Lose the foure Angelles, which are bounde in the grete ryuer Euphrates.


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And the foure Angelles were loosed, whych were prepared for an houre, for a daye, for a moneth, & for ayere, for to slee the .iii. part of men.


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& thus I sawe the horses in a vision, & them that sate on them, hauynge fyrye habbergions of a Iacincte couloure, & brymstone, & the heades of the horses were as the heades of lyons. And out of their mouthes went forth fyre and smoke, & brymstone.


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And of these thre was the thyrd part of men kylled: that is to saye, of fyre, smoke, and brymstone: whych proceded out of the mouthes of them:


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For their power was in their mouthes & in their tayles, for their tayles were lyke vnto serpentes, & had heades, & with them they dyd hurt:


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And the remanaunt of the men whych were not kylled by these plages, repented not of the dedes of their handes that they shulde not worshyppe deuyls, & ymages of golde and syluer, and brasse, and stone, and of wood, whych nether can se, nether heare, nether go.


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Also they repented not of their murther, and of their sorcery, nether of their fornycacyon, nether of their thefte.


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And I saw another myghtye angell come downe from heauen clothed wt a cloude, & the raynebowe vpon his heed. And his face as it were the sunne, & his fete as it were pyllars of fyre,


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and he had in his hande a lytell boke open, and he put his ryght fote vpon the see, & his lyfe fote on the erth.


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And cryed wyth a lowde voyce, as when a lyon roreth. And when he had cryed, seuen thonders spake their voyces.


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And when the .vii. thondres had spoken their voyces, I was about to wryte. And I herde a voyce from heauen, sayinge vnto me: seale vp those thynges whych the .vii. thondres spake, & wryte them not.


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and sware by him that lyueth for euer more, wich created heauen, & the thynges that therin are and the see, & the thynges which therin are: that there shulde be no lenger tym


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but in the dayes of the voyce of the seuenth Angell, when he shall begyn to blowe: euen the mystery of God shalbe fynysshed, as he preached by his seruauntes the prophetes.


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And the voyce which I herde from heuen, spake vnto me agayne, & sayd: go & take the lytle boke which is open in the hande of the angell which standeth vpon the see, & vpon the erth.


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And I went vnto the angell, & sayde to him: geue me the lytle boke, and he sayde vnto me: take it, & eate it vp, & it shall make thy belly bytter, but it shalbe in thy mouthe as swete as hony.


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And I toke the lytle boke out of his hande, & eate it vp, & it was in my mouth as swete as hony: and as sone as I had eaten it, my belly was bytter.


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And he sayde vnto me: thou must prophesy agayne amonge the people, and nacyons, and tonges, and to many kynges.


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And then was geuen me a rede, lyke vnto a rodd, & it was sayde vnto me. Ryse & meate the temple of God, & the aulter, & them that worshippe therin,


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& the queer which is wt in the temple, cast out & meate it not for it is geuen vnto the Gentyles, & the holy cytye shall they treade vnder fote .xlii. monethes.


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And I wyll geue power vnto my two witnesses, & they shall prophesy a thousande, two hundred & .lx. dayes, clothed in sacke clothe.


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And yf eny man wyll hurt them, fyre shall procede out of their mouthes, and consume their enemyes. And yf eny men wyll hurt them, thys wyse muste he be kylled.


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These haue power to shut heauen, that it rayne not in the dayes of their prophesying: and haue power ouer waters to turne them to bloude, and to smyte the erth with all maner plages, as often as they wyll.


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And when they haue finysshed their testimony, the beast that cam out of the bottomlesse pyt, shall make warre agaynst them, & shall ouercome them, & kyll them.


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And their bodyes shall lye in the stretes of the greate citye, which spritually is called Zodom and Egypte, where oure Lorde was crucyfyed.


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And they of the people & kynredes, & tonges, & they of the nacyons, shall se their bodyes .iii. dayes and an halfe, & shall not suffre their bodyes to be put in graues.


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And they that dwell vpon the erth, shall reioyce ouer them, and be glad, & shall sende gyftes one to another, for these two prophetes vexed them that dwelt on the erth.


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And after .iii. dayes & an halfe, the sprete of lyfe from God, entred into them. And they stode vp vpon their fete, & greate feare came vpon them whych sawe them.


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And they herde a greate voyce from heauen, sayinge vnto them. Come vp hyther. And they ascended vp into heauen in a cloude, & their enemyes sawe them.


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And the same houre was ther a great erthquake, and the tenth parte of the cytye fell, and in the erthquake were slayne names of men seuen .M. and the remnaunt were feared, and gaue glory to the God of heauen.


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And the seuenth Angell blewe, & ther were made greate voyces in heauen, sayinge: the kyngdoms of this worlde are oure lordes, and his Christes, & he shall raygne for euermore.


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And the .xxiiii. elders, whych syt before God on their seates, fell vpon their faces, & worshypped God,


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sayinge: we geue the thankes O Lord God almyghtye: whych arte & wast, & arte to come, for thou haste receaued thy great myght, and hast raygned.


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And the nacyons were angry, and thy wrath is come, & the tyme of the deed that they shuld be iudged and that thou shuldest geue rewarde vnto thy seruauntes the Prophetes and Saynctes, & to them that feare thy name small & great & shuldest destroye them, which destroye the erth.


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And the temple of God was opened in heauen, & ther was sene in his temple, the arcke of his testament, & ther folowed lightnynges, and voyces, and thondrynges and erthquake, and moch hayle.


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And ther appered a gret wonder in heauen: A woman clothed wt the sonne, & the mone vnder her fete, & vpon her heed a croune of .xii. starres.


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And ther appered another wonder in heauen, for beholde, a gret red dragon hauynge .vii. heddes, & ten hornes & seuen crounes vpon hys heades:


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and hys tayle drue the thyrde parte of the starres and cast them to the erth. And the dragon stode before the woman whych was redy to be delyuered: for to deuoure her chylde as sone as it were borne.


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And she brought forth a man childe, which shulde rule all nacyons with a rodd of yron. And her sonne was taken vp vnto God, & to his seate.


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And the woman fleed into wyldernes, where she had a place, prepared of God, that they shulde fede her there a .M.ii. hundred and .lx. dayes.


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And ther was a great battayll in heauen, Michael & his angels fought with the dragon, & the dragon fought & his Angelles,


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And the great dragon, that olde serpent, called the deuyll & Sathanas, was cast out. Which deceaueth all the worlde. And he was cast into the erth & his angelles were cast out also


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And I hearde a lowde voyce sayinge: in heauen is now made saluacyon and strength & the kyngdome of oure God, & the power of hys Chryst. For is cast doune, which accused them before God daye and nyght.


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And they ouercame him by the bloude of the lambe, and by the worde of their testimony, & they loued not their lyues vnto the deeth.


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Therfore reioyce heuens, & ye that dwell in them. Woo to the inhabiters of the erth, and of the see: for the deuyll is come downe vnto you, which hath great wrath, because he knoweth that he hath but a short tyme.


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And when the dragon sawe that he was caste vnto the erth, he persecuted the woman, which brought forth the man chylde.


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And to the woman were geuen two wynges of a great Egle, that she myght flye into the wyldernes into her place, where she is norysshed for a tyme, tymes, & halfe a tyme, from the presence of the serpent.


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And the dragon cast oute of hys mouth water after the woman as it had bene a ryuer, because she shuld haue bene caught of the floud.


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And the erth holpe the woman, and the erth opened her mouth & swalowed, vp the ryuer, which the dragon cast out of his mouth.


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And the dragon was wroth wyth the woman: and went, & made warre wyth the remnaunt of hyr sede, which kepe the commaundementes of God, and haue the testimony of Iesus Christe. And he stode on the see sande.


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And I sawe a beaste ryse out of the see, hauyng seuen heddes, and ten hornes, and vpon his hornes ten crounes, & vpon his heed, the name of blasphemy.


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And the beast which I sawe, was lyke a catte of the mountayne, and hys fete were as the fete of a beare, & hys mouth as the mouth of a lyon. And the dragon gaue hym his power & his seate, & gret auctorite:


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and I sawe one of his heedes as it were wounded to deeth, & his dedly wounde was healed. And all the worlde wondred at the beast,


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& they worshypped the dragon, whych gaue power vnto the beast, and they worshypped the beast sayinge: who is lyke vnto the beast? who is able to warre with hym?


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And ther was geuen vnto hym a mouth, that spake great thynges & blasphemyes, & power was geuen vnto hym, to do .xlii. monethes.


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And he opened his mouth vnto blasphemy agaynst God, to blaspheme his name & his tabernacle, & them that dwell in heauen.


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And it was geuen vnto hym to make warre with the Saynctes, & to ouercome them. And power was geuen him ouer all kynred, and people, and tonge, and nacion,


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and all that dwell vpon the erth worshypt hym: whose names are not written in the boke of lyfe of the lambe, which was kylled from the begynnynge of the worlde.


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He that leadeth into captyuyte, shall go into captyuyte: he that kylleth with a swearde, must be kylled with a swearde. Heare is the pacyence, & the fayth of the saynctes.


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And I behelde another beast comminge vp out of the erth, and he had two hornes lyke a lambe, & he spake as dyd the dragon.


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And he dyd all that the fyrste beast coulde do in his presence, & he caused the erth, & them which dwel therin, to worshyppe the fyrst beast, whose dedly wounde was healed.


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And deceaued them that dwelt on the erth, by the meanes of those sygnes whyche he had power to do in the syght of the beast, sayinge to them that dwelt on the erth: that they shuld make an ymage vnto the beast, whych had the wounde of a swearde, and dyd lyue.


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And he had power to geue a sprete vnto the ymage of the beast, & that the ymage of the beast shuld speake, and shuld cause, that as many as wolde not worshyppe the ymage of the beast, shuld be kylled.


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And he made all, both small & gret, ryche & poore, fre & bond, to receaue a marke in theyr ryght handes or in theyr forheddes.


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And that no man myght by or sell, saue he that had the marke or the name of the beast, other the nombre of his name.


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Here is wysdome. Let hym that hath wytt, count the nombre of the beast. For it is the nombre of a man, and his nombre is syxe hondred, threscore, and syxe.


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And I loked, and lo, a lambe stode on the mount Syon, & with hym an .C. & .xliiii. thousande hauynge his fathers name written in theyr forheddes.


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And I herde a voyce from heuen, as the sounde of many waters, and as the voyce of a gret thoundre. And I herde the voyce of harpers harpynge with theyr harpes.


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And they songe as it were a newe songe, before the seate, & before the foure beastes, & the elders, & no man coulde learne that songe, but the hondred & .xliii.M. which were redemed from the erth.


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These are they, which were not defyled wt wemen, for they are virgyns. These folowe the lambe whythersoeuer he goeth. These were redemed from men, beynge the fyrste frutes vnto God and to the lambe,


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And I sawe, another angell flye in the myddes of heauen hauynge the euerlastyng gospell, to preache vnto them that syt & dwell on the erth, & to all nacyons, kynreds, & tonges & people,


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saying wt a lowde voyce: Feare God, & geue honour to hym, for the houre of his iudgement is come: and worshyppe him, that made heauen & erth, & the see, & fountaines of water.


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And there folowed a nother angell, saying: Babylon is fallen is fallen that greate cyte, for she made all nacyons dryncke of the wyne of her fornycacyon.


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And the thyrd angell folowed them sayinge wt a loude voyce: If any man worshyppe the beast and his ymage, & receaue his marke in his forhed, or on his hande,


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the same shall drincke the wyne of the wrath of God, which is powred in the cup of his wrath. And he shalbe punysshed in fyre & brymstone, before the holy angels, & before the lambe.


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And the smoke of theyr torment ascendeth vp euermore. And they haue no rest daye nor night, which worshyppe the beast & his ymage & whosoeuer receaueth the prynt of his name.


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Here is the pacyence of saynctes Heare are they that kepe the commaundementes and the fayth of Iesu.


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And I hearde a voyce from heauen saying vnto me: wryte. Blessed are the deed, which here after dye in the Lorde, euen so sayth the sprete: that they rest from theyr laboures, but theyr workes folowe them.


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And I loked, and beholde a whyte clowde, and vpon the clowde one syttynge lyke vnto the sonne of man, hauyng on his heed a golden crowne, and in his hande a sharpe sykle.


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And another angell came out of the temple, crying with a lowde voyce to hym that sate on the clowde: Thruste in thy sykle & repe, for thy tyme is come to repe, for the corne of the erth is rype.


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And another angell came out from the aultre, whych had power ouer fyre, and cryed with a lowde crye to hym that had the sharpe sykle, & sayde: thrust in thy sharpe sykle, & gaddre the clusters of the erth, for her grapes are rype.


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And the angell thrust in hys sharpe sykle on the erth, & cut downe the grapes of the vyneyarde of the erth: and cast them into the gret wynefat of the wrath of God,


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& the wynefat was troden with out the cytie, and bloud came out of the fat, euen vnto the horsse brydles, by the space of a thousande, and .vi.C. furlonges.


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And I sawe another sygne in heuen gret and meruellous, seuen Angels, hauyng the seuen laste plages, for in them is fulfylled the wrath of God.


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And I sawe as it were a glassye see, myngled wt fyre, & them that had gotten victory of the beast, and of hys ymage, and of the nombre of hys name, stande on the glassye see, hauyng the harpes of God,


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and they songe the songe of Moses the seruaunt of God, & the songe of the lambe, sayinge: Gret and maruelous are thy workes: Lorde God almyghtye, iuste & true are thy wayes, thou Kyng of Saynctes.


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Who shall not feare o Lorde, & gloryfy thy name? For thou only arte holy, and all gentyls shall come and worshyppe before the, for thy iudgementes are made manyfeste.


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and the seuen Angels came out of the temple whych had the seuen plages clothed in pure and bryght lynnen, and hauyng theyr brestes gyrded with golden gerdels.


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And one of the fowre beastes gaue vnto the seuen Angels seuen golden vyalles, full of the wrath of God, whych lyueth for euermore.


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And the temple was full of the smoke of the glory of God & of hys power, and no man was able to entre into the temple, tyll the seuen plages of the seuen Angels were fulfylled.


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And I herde a great voyce out of the temple saying to the seuen angels: go youre wayes, powre out youre vyalles of wrath vpon the erth.


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And the fyrst Angell went, & powred out his vyall vpon the erth, & there fell a noysome, & a sore botche vpon the men whych had the marke of the beast, & vpon them whych worshypped hys ymage.


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And the second Angell shed out hys vyall vpon the see, and it turned as it were into the bloud of a deed man: and euery lyuyng thyng dyed in the see.


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And the thyrde Angell shed out his vyall vpon the ryuers and fountaynes of waters, & they turned to bloud.


