¶
The
pistle
of
saynet
Iude.
IVdas
the
seruaunt
of
Iesus
Christe
,
the
broder
of
Iames
,
to
them
which
are
called
and
sanctified
in
god
the
father
,
and
preserued
in
Christ
Iesus
,
mercy
vnto
you
&
peace
and
loue
be
multiplied
.
They
that
wylleth
and
desyreth
to
vnderstande
the
holy
scripture
of
god
trewly
,
purely
&
sincerely
,
these
thynges
they
must
consider
,
and
euer
haue
before
theyr
eyes
.
Fyrst
that
they
knowe
who
spekes
,
for
in
holy
scripture
there
be
many
that
spekes
,
sontymes
spekes
god
,
somtymes
the
deuyll
,
somtymes
Christe
and
his
apostilles
,
somtymes
the
scribes
&
the
phariseis
,
somtymes
Peter
,
somtymes
Paule
,
somtymes
Iudas
,
sontymes
Anna
,
Cayphas
,
and
Pylate
,
therfore
it
is
conuenient
to
consider
who
spekes
,
lest
one
be
taken
to
speke
,
whan
another
spekes
,
as
Christ
to
speke
,
whan
the
deuyll
spekes
:
or
contrarye
,
the
deuyll
to
speke
,
whan
Christ
spekes
,
and
so
of
the
other
.
For
although
all
holy
scripture
was
written
by
the
spirite
of
god
,
whiche
is
the
spirite
of
trewthe
,
yet
there
is
in
holy
scripture
that
spekes
many
,
●as
is
shewed
before
,
therfore
it
is
mete
to
consider
who
spekes
.
Secondly
they
must
consider
,
to
whom
specially
scripture
dothe
speke
,
of
what
affection
,
disposition
and
nature
they
be
,
to
whom
it
is
spoken
.
Thyrdly
for
what
cause
,
purpose
and
intent
the
wordes
of
scripture
chefely
was
spoken
,
and
what
the
holy
goost
wolde
perswade
or
disswade
in
that
place
of
scripture
,
by
those
that
spekes
.
Finally
what
is
the
clere
sentence
and
proper
vnderstandynge
of
that
scripture
spoken
,
that
it
may
be
open
,
playne
and
euident
to
all
men
,
what
is
the
trewe
sence
&
meanynge
of
the
wordes
of
holy
scripture
in
that
place
spoken
.
These
circumstances
noted
,
the
holy
scripture
shal
be
more
casyer
to
vnderstande
and
knowe
.
The
author
that
wrote
this
pistle
by
the
inspiration
of
the
holy
gooste
was
Iudas
Thadeus
,
one
of
the
.xii.
apostels
of
Christ
Iesus
,
whom
saynt
Mathewe
reckeneth
amonges
the
.xii
apostels
of
Christ
.
Math
.x.
But
there
was
two
men
,
that
was
called
Iudas
bothe
apostilles
of
Christ
,
the
one
dyd
appere
to
the
outwarde
opinion
and
estimation
of
men
,
to
be
entierly
beloued
&
hye
in
the
fauour
with
his
lorde
and
mayster
Christ
Iesus
,
ye
and
hyer
in
fauour
than
any
of
the
other
of
the
xii
.
apostels
,
Ye
he
dyd
appere
to
be
so
hyghly
beloued
with
Chryste
Iesus
,
that
he
preferred
hym
before
all
other
of
the
apostels
,
and
made
hym
as
stewarde
and
ouerseer
of
his
house
,
and
made
hym
his
purse
bearer
:
yea
also
Christ
wolde
haue
hym
to
be
so
nye
&
familier
with
hym
,
that
he
wold
haue
hym
to
eate
with
hym
,
and
to
put
his
hande
in
Christis
dyshe
.
But
this
Iudas
so
hyghly
beloued
of
his
mayster
,
lorde
&
kynge
Christ
Iesus
,
as
an
vnkynde
,
yea
moost
vnkynde
of
all
,
dyd
betray
his
mayster
so
louyng
,
kynde
&
gentyl
:
and
solde
hym
to
the
wicked
&
cruel
iewes
to
be
crucified
.
This
Iudas
that
betrayed
Christ
was
not
the
author
of
this
pystell
,
for
that
Iudas
was
called
Iudas
Ischarioth
.
There
was
an
other
called
Iudas
Lebbeus
or
Thadeus
,
one
of
the
apostils
of
Christ
called
the
brother
of
our
lorde
Iesus
,
because
he
was
the
sonne
of
the
syster
to
the
mother
of
Christ
,
as
is
wrytten
Marc.
vi
.
This
Iudas
called
the
brother
of
Christ
was
the
author
that
wrote
this
pistell
,
as
the
begynnynge
of
the
pistell
dothe
shewe
.
To
whom
it
was
written
,
the
salutation
sheweth
,
to
those
that
were
called
,
sanctified
&
preserued
in
our
lorde
Iesus
Chryste
,
for
what
cause
&
intent
this
pistel
was
written
,
what
is
conteyned
in
the
pistell
,
in
the
processe
of
the
pistell
,
god
wyllynge
it
shall
be
made
open
&
euident
to
al
good
christen
reders
,
that
with
a
pure
harte
&
stomacke
in
fayth
desyreth
to
knowe
the
wyll
&
pleasure
of
god
,
&
wyll
take
the
paynes
to
rede
this
homely
declaration
of
this
holy
&
spirituall
pystell
of
saynet
Iude
,
and
marke
diligently
the
holsome
counsels
&
spiritual
lessons
that
saynt
Iudas
teachethus
in
this
pistel
.
Saynt
Iudas
diuideth
this
pistel
in
a
salutation
&
a
narration
,
as
lyra
sheweth
after
the
example
of
saynt
Paule
in
his
pistels
.
In
the
salutation
he
sheweth
who
was
the
author
of
the
pistell
,
what
was
his
office
to
do
,
to
whom
it
was
written
,
what
thynges
he
desyreth
to
theym
to
whome
he
wrote
this
pystel
.
The
auctor
vseth
a
salutacyon
in
the
begynning
of
his
pystell
after
the
fassyon
and
maner
of
them
that
vseth
to
wryt
pystelles
.
And
also
lesse
any
shulde
counte
hym
without
good
humanyte
as
to
speake
to
any
of
sadde
and
weyghty
matters
,
whom
he
dyd
not
salute
at
the
left
before
.
And
also
he
vseth
this
salutacyon
,
to
teache
vs
Christen
men
and
women
one
to
salute
an
other
,
&
to
desyre
,
and
wyshe
one
to
an
other
suche
thynges
as
he
desyreth
(
that
is
to
saye
)
the
grace
,
fanoure
,
peace
,
and
mercye
of
God
to
be
multyplyed
to
all
Christen
men
and
wemen
.
Iudas
the
seruaunt
of
Iesus
Christ
.
In
these
wordes
is
shewed
who
was
the
Author
of
this
pystell
(
that
is
to
saye
)
one
Iudas
not
Isearyoth
the
betrayer
of
Christ
:
but
an
other
Iudas
(
by
name
Thadeus
)
called
the
brother
of
Christ
.
Here
obserue
these
two
men
,
both
called
Iudas
both
Apostles
of
Christ
,
the
one
of
them
to
be
good
,
the
other
euell
.
Here
you
maye
learne
good
reader
,
no
dyfference
to
be
betwene
a
good
man
&
an
euell
man
as
touchynge
their
names
and
offyces
,
as
you
do
se
the
author
of
this
pystel
to
be
a
good
man
,
the
seruaunte
and
the
Apostle
of
Christe
,
althoughe
he
was
called
Iudas
,
and
agreeth
in
name
with
hym
that
betrayed
Christe
,
yet
his
name
Iudas
made
hym
not
euell
.
So
lyke
wyse
Iudas
Iscarioth
all
thoughe
be
agreeth
in
name
with
this
Iudas
,
his
name
made
hym
not
good
.
It
is
not
the
outwarde
name
ne
offyce
that
maketh
a
man
or
woman
good
,
but
it
is
the
grace
of
God
,
and
perseueraunce
there
in
that
maketh
a
man
good
.
Therfore
let
vs
learne
,
here
not
alwayes
to
iudge
according
to
the
outwarde
apperaunce
.
For
yf
we
iudge
after
that
facion
we
shall
be
deceyued
yf
any
wolde
iudge
after
the
outwarde
apperaunce
and
after
the
opynyon
of
men
,
who
wolde
not
iudge
and
preferre
Iudas
the
betrayer
of
Christ
before
Iudas
the
author
of
this
pystell
,
and
saye
that
he
was
moche
better
man
then
was
Iudas
Thadeus
,
in
that
Christe
made
hym
hys
purse
bearer
and
ouerseer
of
his
house
,
&
sheweth
to
hym
more
fauoure
,
as
dyd
outwarde
appere
,
then
he
dyd
to
this
Iudas
Thadeus
.
And
yet
Iudas
Ischaryoth
was
euell
,
and
the
chylde
of
perdicyon
.
The
other
Iudas
Thadeus
was
good
,
and
the
chylde
of
saluacyon
,
althoughe
the
iudgemente
of
the
worlde
was
other
wayes
.
Here
lerne
the
iudgement
of
the
worlde
,
and
of
the
outwarde
apperaunce
to
the
eye
often
tymes
to
be
deceyuable
,
and
deceyue
men
oftimes
.
Therfore
fayth
is
not
alwayes
to
be
geuen
vnto
the
outward
apperaunce
,
or
to
the
opinyon
of
men
.
For
men
iudgeth
these
thynges
that
doth
appere
.
God
beholdeth
the
herte
and
the
inwarde
affection
of
the
minde
.
oftymes
it
chaunceth
these
to
be
leste
with
God
,
and
fardest
from
his
fauoure
,
whome
men
doth
iudge
to
be
fyrst
and
hyest
in
the
fauoure
of
God
.
Paraduenture
men
iudgeth
Popes
,
Cardynalles
,
Legates
,
Bysshoppes
,
Archebyshoppes
,
Abbottes
,
Decayns
Prelates
,
Pryors
,
Monkes
,
Channons
,
Preestes
,
Fryers
obseruantes
,
cartusyans
,
and
suche
lyke
to
be
more
in
fauoure
with
God
then
laye
men
,
or
lay
women
,
when
God
peraduenture
doth
preferre
laye
men
before
all
them
.
And
more
hath
in
his
fauoure
the
poore
symple
lay
man
,
or
lay
woman
,
then
the
hyest
bysshop
,
pope
,
or
cardinall
,
for
God
is
not
the
acceptor
of
persons
,
nor
he
dothe
not
iudge
,
and
esteme
men
after
outwarde
face
,
and
outwarde
apperaunce
,
but
after
the
inwarde
affeccyon
of
the
mynde
,
and
purenesse
of
herte
.
Iudas
by
interpretacyon
sygnyfyeth
confessyon
or
knowledge
.
It
becommeth
vs
to
be
Iudas
,
that
is
to
saie
as
to
knowe
and
confesse
Iesus
Christe
,
and
hym
crucifyed
only
oure
redemer
,
Iustifyer
and
Sauyor
.
Yf
we
beleue
Christ
to
be
our
only
Iustifyer
,
then
wyl
we
not
beleue
our
workes
to
iustifye
vs
or
able
to
pourge
vs
from
our
synne
,
nor
yet
the
Popes
bullys
,
Pardons
or
any
indulgencis
graunted
by
Popes
,
Cardinalles
,
or
Bysshoppes
,
halowed
bedes
,
or
messys
ad
Scala
cely
may
purge
vs
from
synne
,
or
take
awaye
oure
synne
,
by
strength
of
the
worke
it selfe
.
For
if
remissyon
of
syn
myght
be
had
by
the
strenght
of
any
worke
in
it selfe
,
then
Christe
dyed
in
vayne
,
then
his
death
is
not
to
vs
so
precyouse
,
but
some
warke
myght
haue
bene
to
vs
as
precyouse
as
his
death
,
whiche
thing
God
forbid
that
any
man
shulde
say
or
yet
thynke
.
The
seruaunt
of
Iesus
Christe
.
In
these
he
sheweth
his
office
or
dewtie
sayenge
that
he
is
a
seruaunte
.
He
calleth
hym selfe
not
a
Lorde
,
a
mayster
,
a
Kynge
,
an
Emperour
,
to
be
aboue
Kinges
and
Prynces
,
and
that
Kynges
shulde
knele
&
kysse
his
fete
but
he
calleth
hym
a
seruaunt
:
not
of
euery
one
,
as
of
men
,
to
plese
men
,
to
be
a
man
pleaser
and
to
preache
these
thynges
that
shulde
please
men
,
and
to
plaie
the
legate
of
men
of
the
worlde
But
he
calleth
hymselfe
the
seruaunt
of
God
,
and
his
offyce
or
duety
to
be
to
please
God
,
to
confesse
Christ
Iesus
openly
and
playnly
euery
where
and
in
all
places
,
to
playe
the
Legate
of
Christe
Iesus
,
to
preache
Goddes
wordes
boldely
withoute
all
feare
,
without
all
drede
amonge
all
men
.
The
Apostell
here
in
these
wordes
he
checketh
,
and
rebuketh
these
that
be
asshamed
to
confesse
them selues
to
be
the
seruauntes
of
God
,
that
be
asshamed
to
preathe
Goddes
worde
purely
and
syncerly
,
that
for
feare
of
men
,
for
hynderaunce
of
lucre
or
aduauntage
wyll
not
openly
confesse
the
trueth
of
Goddes
gospel
,
nor
yet
suffer
other
to
do
it
,
nor
be
wyllynge
that
other
shal
shewe
it
for
feare
of
decay
of
their
honoure
,
promocyon
,
dignytie
,
frendeshyppe
of
men
,
lucre
or
aduauntage
.
Also
the
Apostell
checketh
all
these
that
wyll
not
preache
Goddes
worde
,
but
mannes
tradicyons
,
mannes
phantasyes
,
and
dremes
,
mannes
learning
,
and
mans
inuencyons
,
and
that
for
the
worde
of
God
,
and
in
the
stede
of
the
worde
of
God
.
These
be
they
that
be
men
pleasers
,
and
studyes
rather
to
please
man
then
GOD
.
But
suche
be
not
the
seruauntes
of
God
,
but
the
seruauntes
of
men
,
whome
they
studye
to
please
.
These
be
not
the
seruauntes
of
Iesus
Christe
,
nor
his
trewe
Apostles
,
althoughe
in
wordes
sumtymes
they
may
call
them selues
the
seruauntes
of
Christ
and
his
Apostles
,
yet
they
be
not
the
seruauntes
of
Christe
,
nor
his
Apostells
,
but
they
be
false
Apostelles
,
as
Iudas
Iscaryoth
was
,
and
with
hym
are
to
be
numered
and
reckenned
,
and
with
hym
shal
haue
their
rewarde
in
hell
.
The
brother
of
Iames.
These
wordes
be
added
les
any
man
shulde
thynke
Iudas
Iscaryoth
the
betrayer
of
Christ
Iesus
to
be
the
author
of
this
pystell
,
and
for
to
knowe
Iudas
Thadeus
whiche
was
the
author
of
this
epystel
from
Iudas
the
betraier
of
Christ
Then
it
is
not
lyke
,
Yee
let
no
man
thynke
that
Iudas
put
in
these
wordes
for
any
vayne
glorye
,
or
any
aduaunsynge
of
hym selfe
that
he
was
the
brother
of
Christ
or
his
kynsman
,
all
suche
carnall
affeceyon
was
farre
from
his
mynde
.
To
those
that
be
called
/
and
in
god
the
father
halowed
and
by
Iesus
Christ
preserued
.
Nowe
sheweth
the
Apostell
vnto
whome
this
Epistell
was
wrytten
,
it
was
written
not
onely
to
the
Iewes
,
but
also
to
the
Gentyls
,
to
all
men
beleuinge
in
Christe
it
was
written
indifferently
,
to
all
that
be
called
eyther
by
secret
and
preuy
inspiracyon
,
or
by
open
preachynge
of
the
worde
of
God
to
beleue
in
Christe
Iesus
,
whiche
in
God
the
father
be
sanctifyed
.
But
theare
is
many
that
is
sanctifyed
,
or
blessed
but
not
of
God
,
but
of
man
,
as
of
Popes
,
cardynalles
,
bysshops
,
Abbottes
,
whiche
weryth
their
myters
,
and
other
tymes
doth
blysse
&
l●n●tify
men
,
but
peraduenture
the●e
that
be
thus
blessed
of
men
be
cursid
of
god
.
Of
suche
that
be
only
sancrifyed
of
men
,
&
not
of
God
Iudas
doth
not
here
speke
but
ofsoche
as
be
sanctifyed
of
GOD
wheder
they
be
cursed
or
blessed
of
men
and
surely
these
be
sanctyfyed
.
Some
peraduenture
wyll
aske
who
be
they
that
be
blessed
and
sanctifyed
of
God
,
trewely
all
they
whome
Christe
hath
sanctyfyed
in
his
bloude
,
&
wassheth
theyr
synnes
in
his
bloode
that
hath
faith
and
doth
beleue
their
synnes
only
to
be
taken
awaye
by
Christe
,
&
his
blode
shed
for
their
remissyon
of
syns
and
whithe
wyll
beleue
surely
tyll
they
dye
these
be
they
whiche
be
truly
halowed
&
sanctified
in
god
the
father
and
these
be
holy
and
blessed
,
whether
men
do
blesse
them
or
turse
than
,
other
there
be
that
be
sanctifyed
as
of
men
,
as
of
the
pope
,
of
the
cardynals
,
of
byshops
or
of
Abbottes
,
but
these
be
not
hooly
nor
blessed
,
excepte
that
Christe
hath
sanctifyed
them
in
his
blode
,
and
haue
remyssyon
of
theyr
synnes
by
Iesus
Christe
,
whiche
thinge
they
beleue
surely
,
or
elles
they
be
not
sanctifyed
of
God
nor
blessed
,
be
they
neuer
so
often
tymes
blessed
of
the
Popes
holy
hande
and
all
his
thre
Crosses
,
with
all
the
myters
of
his
Cardydnalles
&
,
bysshoppes
.
Oftimes
it
fortuneth
god
to
curse
theym
whome
men
do
blysse
,
and
the
contrary
those
to
be
blessed
of
GOD
whom
men
do
curse
,
as
god
doth
speake
by
his
Prophet
,
sayenge
I
wyll
blysse
your
cursynges
,
and
contrary
I
wyll
curse
youre
blessynges
.
For
as
moche
as
this
Apostell
Iudas
wrote
to
them
that
were
aliue
whom
he
sayde
was
sanctifyed
it
is
euidente
this
worde
sanctum
or
sanctifycatum
in
scripture
for
the
most
parte
to
be
takynge
for
hooly
men
that
lyueth
,
that
is
to
say
for
good
&
faythfull
men
and
not
onely
for
those
that
be
departed
hence
,
and
called
vnto
the
number
of
hooly
sainctes
in
heauen
,
whome
the
churche
of
Rome
hath
canonyzat
and
only
calleth
sainctes
.
They
that
after
that
waies
only
wyll
take
this
worde
sanctumin
holy
scripture
they
erre
from
the
trueth
,
and
giueth
greate
occasyon
of
impiete
to
other
and
maketh
many
to
erre
in
takynge
of
scrypture
in
the
trewe
sence
.
These
men
bringe
great
darknes
to
scripture
,
they
make
scripture
darke
,
and
wyll
not
suffer
hooly
scripture
to
be
ryght
vnderstande
,
but
do
alyenat
and
plucke
awaye
from
the
true
and
proper
sence
of
the
holy
ghost
the
faythfull
Christen
reader
whiche
desyreth
to
haue
the
true
intellygence
of
scripture
.
Howe
can
they
truely
vnderstande
saint
Paules
pistell
which
he
wrote
to
the
samctes
that
were
at
Rome
,
yf
they
wyll
take
this
worde
sanctum
or
sancti
for
sainctes
that
be
departed
.
Sainet
Paull
in
a
maner
wrote
all
his
epysteles
to
sainctes
as
it
doth
appere
in
a
maner
throughe
al
his
epystels
in
the
beginnynge
.
How
can
it
be
but
these
men
whiche
taketh
sayntes
only
for
them
that
be
departed
but
they
must
nedes
counte
Saincte
Paule
for
an
ideot
foole
which
wrote
his
epystelles
to
the
Sainctes
departed
whiche
coulde
not
reade
them
,
nor
yet
when
they
were
redde
culde
heare
them
,
or
vnderstande
theym
,
or
any
fruyte
or
profyte
take
of
them
,
or
any
thyng
gather
of
them
to
obtayne
true
fayth
,
or
to
fassyon
good
manners
,
to
fle
synne
and
iniquytie
,
for
Sainctes
that
be
departed
be
passed
the
state
of
this
present
lyfe
.
It
is
euydent
therfore
that
Sainct
Paule
calleth
good
and
faythfull
christen
men
lyuing
after
the
lawe
of
GOD
in
fayth
and
in
charyte
.
Saintes
althoughe
they
lyue
in
this
presente
lyfe
,
or
howe
coulde
any
man
truely
vnderstande
this
pystell
of
Iude
whiche
Iudas
dedycated
to
sainctes
,
yf
sainctes
were
only
taken
for
sainctes
departed
this
lyfe
.
Iudas
thadeus
wrote
to
them
that
were
a
lyue
,
wherfore
it
is
manyfest
thys
worde
sainctes
must
be
taken
in
holy
scripture
as
well
for
Sainctes
being
a
liue
in
this
present
lyfe
as
for
sainctes
that
be
departed
.
For
sainctes
beinge
a
lyue
taketh
saincte
Paule
this
worde
sayntes
oftymes
as
it
appereth
Rom.
xv
.
Ephe.
pri.
Colocen
.
pri.
and
ofter
it
is
so
taken
,
then
other
wayes
.
Because
many
hath
not
taken
this
worde
saynctes
in
scrypture
for
good
men
lyuynge
,
but
only
for
hooly
men
departed
.
And
also
because
saint
Paul
desyreth
oftymes
the
prayers
of
sainctes
for
hym
as
is
written
.
Roma
.
xv
.
and
sainctes
they
toke
only
for
sainctes
departed
,
seinge
there
is
no
scrypture
to
perswade
vs
to
pray
to
saintes
departed
,
no
commaundment
of
god
lesse
in
holy
scripture
that
I
do
remember
no
promyse
that
we
shal
optayne
our
peticyon
yf
we
praye
to
the
sainctes
,
but
all
scrypture
doth
perswade
,
Ye
commaunde
to
praye
to
God
whiche
is
the
gyuer
of
all
that
is
good
,
he
byddeth
aske
of
hym
and
we
shall
haue
.
Iacobi
primo
.
Math.
septi
.
To
praye
to
God
perswadeth
all
holy
scripture
,
Math.
vi
.
and
also
promyseth
that
we
shall
not
aske
in
vayne
,
but
that
we
shall
optayne
our
peticyon
yf
we
aske
as
we
shulde
do
and
in
fayth
nothing
douttynge
but
we
shall
optayne
that
we
desyre
,
yf
it
be
to
the
glory
of
God
and
for
our
profite
to
receyue
it
.
How
prayenge
to
Sainttes
dyd
come
vp
,
I
haue
shewed
myne
opynyon
.
To
praye
vnto
Sainctes
that
they
maye
praye
with
vs
vnto
GOD
I
thynke
it
not
euell
.
I
thynke
it
a
very
good
and
laudable
custome
,
and
maye
be
well
vsed
,
so
that
men
make
not
sayntes
theyr
patrones
and
gyuers
of
that
thynge
that
they
desyre
,
as
many
hath
done
in
tymes
past
,
and
put
more
trust
more
confidence
in
a
saynt
,
then
in
god
:
therfore
they
beynge
in
any
peryll
or
icopardye
,
wolde
renne
to
this
image
or
that
image
o●
suche
a
saint
before
god
.
Thus
the
ignorant
people
hath
preferred
the
sayntes
before
god
:
&
put
more
trust
,
more
confidence
,
more
helpe
,
more
succour
in
a
saynt
then
in
god
:
yea
I
fere
me
that
many
hath
put
their
trust
helpe
and
succour
in
an
image
made
of
stone
or
of
wode
by
mans
hande
,
&
done
great
reuerence
&
honour
to
the
image
,
beleuynge
great
vertue
,
great
holynes
to
be
in
that
image
aboue
other
images
:
and
therfore
that
image
must
haue
a
veluer
cote
hanged
all
with
brouches
of
syluer
,
and
moche
syluer
hanged
aboute
it
&
on
it
,
with
moche
lyght
before
it
,
and
alwayes
candels
burnynge
before
that
image
,
whiche
candle
may
neuer
go
forth
,
nor
be
put
out
:
that
light
before
the
image
to
be
put
forth
it
is
a
great
faut●and
some
thinketh
that
the
image
wolde
take
a
vengeaunce
on
suche
that
shuld
do
it
,
whiche
thynge
I
wolde
no
man
shulde
do
in
contemnynge
the
saynt
whose
image
there
is
,
but
I
wolde
haue
this
euyl
opynyon
out
of
the
symple
harte
,
that
they
shuld
esteme
images
after
the
valowe
as
they
be
,
and
put
no
more
holynes
in
one
image
then
in
an
other
,
no
more
vertue
in
one
than
in
an
other
.
It
holdeth
the
symple
people
in
great
blyndnes
,
and
maketh
them
to
put
great
trust
,
great
holynes
in
images
,
because
one
image
is
called
our
lady
of
grace
,
an
other
our
lady
of
pytye
,
an
other
our
lady
of
comforte
or
succour
:
the
holy
rode
of
suche
a
place
and
suche
a
place
.
These
meanes
maketh
the
people
to
esteme
these
images
of
great
holynes
and
vertue
,
and
that
they
may
do
moche
for
them
,
and
that
some
images
of
our
lady
prayth
to
our
lady
of
heuen
for
her
petitioners
:
suche
is
the
simplenes
of
many
simple
people
.
¶
As
touchynge
images
to
be
in
the
churche
I
was
neuer
of
other
opinion
but
I
thought
it
were
commendable
&
expedient
to
haue
them
to
bryng
vs
in
remembrance
of
the
vertuousnes
and
holynes
of
the
holy
sayntes
,
that
we
may
take
example
of
them
to
folowe
theyr
godlynes
and
holy
vertues
,
as
to
folowe
theym
in
fayth
,
in
hope
,
in
charitie
,
in
makenes
,
in
lowlynes
,
in
pacience
,
in
sufferynge
iniuryes
and
wronges
,
in
contemnyng
the
worlde
&
the
vayne
pleasures
therof
,
in
lokyng
for
the
lyfe
ioye
&
blysse
to
come
.
After
this
facion
scripture
teacheth
vsto
remembre
holy
sayntes
in
many
places
as
s
.
Paul
sheweth
Heb.
xiii
.
Remember
you
then
whiche
hath
had
rule
ouer
you
whiche
hath
spoken
the
worde
of
god
vnto
you
,
whose
fayth
you
do
folowe
,
remembrynge
what
was
the
ende
of
theyr
good
conuersation
.
So
saynt
Peter
.
i.
Pet.
iii.
bringes
in
Saray
for
an
example
,
that
women
shulde
be
obedient
to
theyr
husbandes
,
&
please
theyr
husbandes
,
and
haue
theyr
husbandes
in
reuerence
,
as
Saray
had
Abraham
in
honour
and
reuerence
.
Saynt
Peter
brynges
the
example
of
Saray
to
teache
other
women
to
folow
the
example
of
Saray
:
so
be
images
set
vp
in
the
churches
to
put
vs
in
remembrance
of
the
vertuousnes
of
the
saynctes
,
that
we
shulde
take
example
to
folowe
them
in
goodnes
and
vertuousnes
,
to
stere
vp
our
dull
hartes
and
slowfull
myndes
to
god
&
to
goodnes
was
images
set
vp
in
the
churche
,
and
not
for
honour
nor
worshyp
that
shulde
be
done
to
the
image
,
whiche
is
but
a
thynge
made
of
wode
or
of
stoue
,
or
other
suche
like
matter
,
and
no
more
holyer
then
is
the
matter
it
was
made
on
.
Of
these
you
may
gather
the
good
vse
of
images
.
To
those
that
was
called
and
in
god
the
father
sanctified
,
and
by
Iesus
Chryst
preserued
.
Here
it
is
shewed
to
whom
this
pistell
was
dedicate
and
sent
,
that
is
to
saye
,
to
all
men
and
women
renewed
by
the
bloode
of
Christe
,
whom
Iesus
Christ
hath
called
of
his
only
mercy
&
grace
:
and
not
of
the
merytes
,
werkes
and
deseruynges
of
men
.
Fyrst
he
called
them
,
&
then
he
dyd
sanctifye
them
.
Here
be
two
thynges
to
be
noted
,
first
that
Iesus
Christe
calleth
whome
be
wylleth
,
seconde
those
that
he
calleth
he
sanctifyeth
them
:
he
calleth
men
to
hym
of
his
onely
mercy
,
&
not
of
theyr
merites
,
nor
yet
of
their
worthynes
of
theyr
workes
.
God
calleth
somtyme
inwardly
by
inwarde
inspiration
,
as
he
dyd
call
saynt
Paule
Actorum
ix
.
and
many
other
prophetes
.
Somtymes
he
calleth
inwardly
in
that
hart
,
&
outwardly
by
preaching
of
that
gospel
,
to
the
which
they
gyue
credence
that
be
called
.
Chryst
calleth
not
after
the
pleasure
of
man
,
but
after
the
wyll
&
pleasure
of
god
,
&
when
god
wyll
,
&
not
when
man
willeth
,
whom
god
pleaseth
to
call
,
&
not
whom
man
iudgeth
worthy
to
be
called
,
nor
yet
when
man
thynkes
mete
to
be
called
,
but
when
god
thynkes
and
knoweth
men
apte
and
redy
to
come
when
they
be
called
.
By
the
whiche
sayinge
many
reasons
be
taken
away
of
the
callynge
after
the
wyll
of
man
,
by
the
merites
of
men
,
and
when
men
iudgeth
men
to
be
apte
and
redy
to
the
herynge
of
the
gospel
,
and
wyll
gyue
credence
to
it
.
And
although
god
onely
doth
call
,
&
when
he
wil
without
any
indeuering
or
worke
of
man
,
yet
oftimes
&
for
the
most
parte
he
vseth
certayne
meanes
,
as
by
prechynge
of
the
gospell
,
and
by
herynge
of
it
preached
,
as
he
gyueth
other
gyftes
by
meanes
,
as
lernynge
by
study
,
ryches
by
labour
,
wysedome
by
experience
,
fayth
by
the
gospell
preached
:
so
he
calleth
men
to
hym
by
preachynge
of
goddes
worde
,
whiche
they
beleue
that
be
called
,
and
after
it
doth
lyue
a
lyfe
pure
and
clene
in
all
innocency
of
lyuynge
.
God
knoweth
who
be
his
,
and
those
he
calleth
to
hym
in
tyme
prefixed
,
and
whan
he
knoweth
theym
moost
apte
to
folowe
theyr
callynge
.
Here
you
may
se
the
cause
why
god
wolde
not
haue
his
gospell
at
the
fyrst
preached
to
the
iewes
&
to
the
gentyles
,
&
that
in
all
tymes
:
it
was
because
he
dyd
se
them
then
not
apt
to
receyue
it
,
nor
yet
apte
to
beleue
it
,
therfore
that
they
shuld
auoyde
more
payn
god
dyd
hyde
from
them
his
gospell
,
&
when
he
dyd
se
them
apt
to
receyue
&
beleue
the
gospell
he
made
the
gospell
to
be
preached
to
the
gentyles
,
&
they
beleued
it
,
&
was
saued
as
many
as
was
ordeyned
to
life
.
The
order
that
god
vseth
moost
comonly
to
theym
that
shall
be
saued
,
it
may
here
be
gathered
of
the
apostell
Iude.
Fyrst
he
sayth
they
be
called
,
secondly
they
be
sanctified
in
god
the
father
,
thyrdly
they
be
saued
by
Iesus
Christ
through
his
worde
&
obedience
to
do
these
thynges
gladly
&
frely
,
that
the
worde
of
god
teacheth
them
.
This
thyng
saynt
Iohn
testifieth
Ioh.
xvii
.
saying
.
Father
I
haue
shewed
thy
name
to
men
,
whom
thou
hast
gyuen
to
me
of
the
worlde
:
they
were
thyne
,
&
to
me
thou
hast
gyuen
them
,
&
they
haue
kept
thy
worde
.
Now
truly
they
haue
knowen
,
that
al
thinges
whiche
thou
hast
gyuen
to
me
was
of
the
:
for
the
wordes
whiche
thou
dyd
gyue
me
,
I
dyd
gyue
to
them
,
and
they
haue
receyued
them
,
&
they
haue
knowen
truely
,
that
from
the
I
haue
gone
,
and
tha●
thou
sent
me
.
Here
we
may
lerne
the
meane
whiche
God
vseth
towardes
them
that
shal
be
saued
,
although
god
only
saue
vs
by
hym selfe
,
by
Iesus
Christe
,
and
of
his
mere
mercye
and
grace
,
yet
he
vseth
a
meane
wherby
he
bryngeth
men
to
saluacyon
,
that
is
to
saye
by
the
worde
of
God
preached
and
giuyng
credence
toyc
,
workyng
after
it
,
wherfore
yf
the
worde
of
God
be
not
preached
nor
had
amonge
vs
,
it
is
a
greate
token
that
we
be
not
in
the
fauoure
of
God
nor
of
his
elected
people
to
saluacyon
.
Also
yf
we
in
oure selues
do
perceyue
no
desyre
,
no
loue
to
the
worde
of
God
,
but
not
regard
it
,
esteme
it
at
lytell
valu
,
thinke
other
thynges
more
precyouse
then
it
or
thynke
it
folyshnes
,
or
as
a
vayne
thynge
.
Then
it
is
a
token
that
these
that
thynke
so
they
be
none
of
the
people
of
God
,
nor
yet
in
the
fauoure
of
god
as
longe
as
they
shall
thynke
so
of
these
tokennes
and
sygnes
euerye
one
in
hym selfe
maye
sone
perceyue
whether
he
is
in
the
fauoure
of
god
or
no.
In
that
he
hath
a
desyre
or
a
loue
to
goddes
worde
to
heare
it
,
to
rede
it
,
beleue
it
,
to
worke
after
it
,
to
esteme
it
aboue
all
worldely
thynges
.
&c.
Mercy
be
to
you
and
peas
/
and
charyte
maye
be
multiplyed
.
In
this
salutacyon
what
thynge
Saincte
Iude
desyreth
and
wyssheth
to
them
to
whome
he
wryteth
,
here
it
is
shewed
.
He
desyreth
that
god
wold
encrease
and
multiplye
hys
gyftes
in
them
,
and
specyally
gyue
them
mercy
peace
and
charyte
with
hym
,
whiche
thre
gyftes
be
very
necessarye
for
euerye
Chrystyan
man
and
woman
,
as
longe
as
they
shall
lyue
in
this
worlde
The
Apostell
here
teacheth
vs
what
●hynge
we
shulde
desyre
one
vnto
an
other
,
that
is
to
saye
the
gyftes
of
god
to
be
entreased
and
multyplyed
amongeste
vs
,
and
in
all
men
.
From
thys
holsome
councell
of
the
Apostell
Iude
far
be
these
men
and
women
whiche
do
not
desyre
nor
wysshe
good
thynges
vnto
theyr
neyghboures
or
other
men
,
but
desyreth
vengeaunce
,
euell
chaunce
,
death
of
their
neyghboure
,
or
euell
fortune
to
chaunce
vnto
theyre
neyghboure
or
neyghboures
cattell
,
or
goodes
,
which
doth
curse
or
banne
theyr
neighboures
,
desyringe
GOD
to
take
a
vengeaunce
vpon
theym
,
or
to
sende
sum
sodeyne
syknesse
,
or
dysease
vpon
theym
,
as
the
pestylence
,
the
fraunche
pockes
,
the
fallynge
sycknes
or
soche
lyke
.
Those
men
folowe
not
the
councell
of
the
Apostell
in
this
place
.
Let
therfore
al
such
euel
persons
that
folowe
not
the
councel
of
the
apostell
leue
their
euell
&
deuellyshe
affeccyon
&
desyre
whiche
bringeth
euetla
sting
death
,
yf
it
be
not
left
and
for
sakyn
with
repentaunce
before
deth
,
and
folowe
the
holsome
counsell
of
sainct
Iude
,
whiche
desyreth
mercye
,
peace
,
and
charyte
to
be
multiplyed
to
euery
one
.
Fyrst
he
desyreth
to
them
the
mercye
of
God
,
that
it
wolde
please
God
to
geue
theym
his
mercye
and
grace
,
that
they
myght
repent
them
of
theyr
olde
vyces
and
synnes
,
and
vtterly
forsake
theym
,
and
haue
a
newe
lyfe
in
Christe
Iusus
,
whiche
thynge
no
man
can
do
withoute
the
mercye
and
grace
of
god
,
therfore
mercy
and
grace
is
first
of
all
to
be
desyred
.
Secundly
he
desyreth
Peace
betwene
men
and
God
in
mennes
conseyences
,
whiche
Peace
and
quyetnesse
in
conscyence
euell
men
hath
not
,
for
to
euell
men
is
no
peace
with
God
in
their
conseyences
,
as
the
Prophet
sayth
,
but
euell
men
hateth
god
alway
and
feare
hym
fore
lest
he
shulde
punysshe
them
.
For
they
counte
god
as
a
strayte
iudge
or
a
cruell
tormentoure
that
wyll
suffer
no
faulte
vnponysshed
,
but
wyll
extremely
punyshe
euery
faulte
,
or
trespace
done
agaynst
him
.
The
euel
som
tymes
doth
abstayne
from
wyees
and
synnes
,
but
not
for
loue
of
GOD
,
or
of
iustyce
,
but
for
feare
of
payne
,
or
for
hope
of
reward
of
men
or
fauor
of
men
The
euell
somtymes
hath
peace
outwardely
,
as
with
men
and
with
the
worlde
,
but
inwardly
in
their
conscyence
they
lacke
peace
and
quyetnesse
.
In
their
herte
they
haue
GOD
as
on
wrath
with
them
,
their
conseyence
byte
them
and
troubleth
them
sore
,
day
nor
nyght
they
be
not
quyet
in
conscience
but
euer
when
they
remember
God
,
they
feare
payne
,
&
punishment
.
This
consyderynge
Iude
he
desyreth
to
them
peace
in
mennes
consciences
with
god
whiche
peace
only
hath
gyuen
men
the
be
ins●yfyed
by
faythe
,
wytnessynge
s
.
Paule
.
Ro.
v.
we
iustifyed
by
fayth
haue
peace
with
God
,
whether
they
haue
peace
with
the
worlde
,
and
men
of
the
worlde
or
no
,
good
men
that
be
iustifyed
by
faith
haue
peas
with
god
inwardly
in
their
conscience
.
Thirdly
he
desyreth
charyce
,
that
they
shulde
be
charytable
and
louing
one
to
an
other
,
knyt
to gether
in
mutuall
loue
,
one
loayng
an
other
hertely
,
&
shewynge
their
loue
by
mutuall
workes
,
and
dedes
,
and
that
theyr
loue
shulde
be
onely
for
goddes
cause
,
but
not
for
no
carnall
lucre
,
or
aduauntage
,
honoure
,
or
any
carnall
cause
.
Thus
in
this
salutacion
we
be
taught
what
christen
men
shulde
desyre
and
wyshe
one
to
an
other
,
that
is
to
saye
,
mercye
peace
,
and
charyte
of
God
,
as
the
apostell
teacheth
vs
.
Beloued
when
I
gaue
all
dilygence
to
wryte
vnto
you
of
the
commen
helth
/
it
was
nedefull
for
me
to
wryte
vnto
you
,
to
exhorte
you
that
ye
shuld
continually
labour
in
the
fayth
which
was
ones
gyuen
vnto
sayntes
.
Nowe
beginneth
the
narracyon
,
&
sheweth
the
cause
of
the
pystel
shewinge
also
what
a
greate
desyre
wyll
&
minde
he
had
to
profyte
them
,
ye
what
care
and
thought
he
had
for
their
helth
specially
for
these
thynges
that
pertayneth
to
their
euerlastyng
helth
he
had
so
gret
a
desyre
that
he
could
not
refrayn
but
he
must
nedes
wryte
to
theym
hauyng
no
les
care
for
them
then
for
hymselfe
perceiuing
them
to
be
in
gret
ieo
perdy
&
parell
,
by
the
craste
and
falsed
of
the
false
prophetes
.
Therfore
Iudas
perceyuinge
these
perils
to
aproche
to
christians
,
&
moued
by
brotherly
charite
he
colde
not
temper
hym
from
writing
to
shewe
chrysten
men
of
their
perelles
,
and
also
to
exhorte
them
that
they
wolde
not
cease
to
walke
in
a
pure
and
syncere
fayth
and
loue
whiche
they
had
hearde
preached
and
had
lerned
of
the
true
Apostels
of
god
.
And
also
he
desyreth
them
to
take
heede
of
false
Prophetes
,
whiche
alwaye
dyd
study
to
brynge
the
true
Christyanes
from
the
trewe
fayth
whiche
they
had
receaued
.
Here
we
maye
learne
what
study
and
desyre
it
becommeth
euerye
one
of
vs
to
haue
towardes
an
other
,
that
we
maye
profyte
other
.
Secondly
with
all
dylygence
and
studye
takynge
,
late
vs
exhorte
other
to
walke
in
the
treweth
truely
receaued
,
lesse
they
shulde
ware
sloggesshe
by
neglygence
,
or
slouthfulnesse
.
Thirdely
that
they
maye
auoyde
the
parelles
that
be
lyke
for
to
ensue
by
slouthfulnes
,
or
negligence
,
or
by
ignoraunce
yf
they
be
not
monysshed
specyally
,
it
becommeth
for
to
monysshe
to
auoyde
parelles
,
when
that
parell
of
Soule
doth
appere
.
Thus
it
becommeth
euery
man
to
care
for
an
other
,
&
to
mony
she
an
other
o●iepardy
that
may
ensu
,
both
in
worde
&
also
in
writing
,
&
this
care
it
may
not
be
litel
,
but
it
must
be
gret
with
al
labour
&
dilygence
to
profit
other
as
●rample
to
be
taken
in
this
place
of
Iude.
Of
the
common
helthe
.
For
what
thynge
Iude
laboureth
so
diligently
to
wryte
to
them
here
he
expresseth
,
saying
it
was
for
the
common
helthe
.
He
calleth
it
the
common
helthe
because
he
counted
their
helth
his
helth
suche
was
his
loue
towardes
them
,
that
he
was
no
other
wayes
affected
towardes
them
then
towardes
hymselfe
countyng
that
same
euyll
to
chaunce
to
hym selfe
,
the
shulde
chaunce
to
them
by
the
crafte
and
suttiltie
of
false
prophetes
,
gyuyng
vs
example
lykewise
one
to
be
affected
towardes
an
other
,
as
he
was
to
them
,
to
whom
he
wroce
,
and
also
as
membres
of
one
body
be
one
to
an
other
.
This
saying
of
Iude
doth
checke
all
them
whiche
be
not
careful
for
theyr
neyghbours
,
nor
for
other
be-sydes
them selfes
,
which
care
not
what
become
of
other
,
so
they
be
well
themselues
.
Also
it
sharpely
reproueth
all
them
which
care
nothynge
at
all
,
nor
nothynge
dothe
study
howe
they
may
profyte
other
,
whiche
passe
nothynge
at
all
what
become
of
other
,
whether
they
lyue
or
dye
,
be
sycke
or
in
helthe
,
be
gladde
or
be
sory
.
Yea
this
sermon
of
Iude
moche
more
condempneth
all
those
that
study
to
do
hurte
&
damage
to
other
,
or
any
maner
of
iniurye
or
wronge
in
worde
or
in
dede
.
It
was
nedeful
for
me
to
write
vnto
you
.
As
who
shulde
saye
,
I
se
it
is
so
necessary
for
you
that
I
coulde
not
refrayne
but
I
must
nedes
wryte
vnto
you
,
my
charite
so
compelleth
me
,
perceyuynge
it
to
be
moche
for
your
profyte
,
to
exhorte
you
to
go
forwarde
in
that
true
faythe
receyued
,
and
to
profyte
in
the
same
,
and
to
encrease
it
dayly
more
&
more
.
And
that
you
shuld
not
shrynke
one
heare
brede
from
that
true
faythe
whiche
you
haue
receyued
,
and
which
was
gyuen
vnto
the
saynctes
of
god
by
preachynge
of
the
gospell
,
as
saynt
Paule
sayth
Rom̄
.
x.
Fayth
commeth
of
herynge
,
herynge
veryly
by
the
worde
of
god
.
He
exhorteth
them
that
they
shulde
continually
labour
in
the
fayth
,
or
be
helpers
to
the
fayth
(
as
Erasmus
translation
hath
)
whiche
was
ones
gyuen
to
saynctes
.
Here
be
two
thynges
to
be
noted
for
oure
lernynge
.
One
is
that
he
desyreth
theym
to
be
helpers
of
the
faythe
,
to
the
whiche
men
be
helpers
after
this
phrase
of
scripture
,
whan
they
suffer
not
the
fayth
receyued
to
be
weyke
,
feble
or
inconstant
,
to
be
oppressed
with
desyres
or
affections
of
the
flesshe
or
of
the
worlde
,
by
the
crafte
or
suttyltye
of
false
prophetes
to
be
brought
a
waye
from
it
,
&
led
in
to
a
false
belefe
by
false
doctors
whom
the
deuyll
doth
vse
as
his
ministers
to
deceyue
the
symple
people
vnlerned
.
Also
scripture
vseth
to
cal
men
helpers
of
the
fayth
,
when
men
do
diligently
watche
that
they
be
not
deceyued
by
the
deuyll
,
nor
by
none
of
his
ministers
,
when
they
do
labour
with
all
force
to
make
theyr
fayth
sure
and
stronge
,
douttynge
or
haltynge
in
no
part
,
but
by
al
meanes
studyeth
euery
day
to
make
their
faith
more
stronger
&
stronger
by
al
maner
of
good
warkes
.
The
other
thynge
that
was
here
to
be
noted
,
is
that
we
shulde
knowe
fayth
to
be
gyuen
from
aboue
,
for
he
desireth
them
to
be
helpers
to
the
sayth
,
which
was
gyuen
ones
to
sayntes
.
Fayth
is
the
worke
of
god
,
&
it
commeth
of
god
,
as
saynt
Iohn
sayth
:
this
is
the
warke
of
god
,
that
you
shulde
beleue
in
hym
.
Saynt
Paule
wytnesseth
the
same
sayinge
Philip.
i.
Not
onely
it
is
gyuen
to
you
that
you
shulde
beleue
in
god
,
but
also
that
you
shulde
suffer
for
his
sake
.
Of
these
two
places
of
scripture
it
is
euident
sayntes
lyuynge
or
deed
not
to
haue
had
fayth
of
them selfes
,
or
of
theyr
owne
myght
&
power
,
but
to
haue
receyued
it
of
god
,
which
gyueth
fayth
to
whom
he
wil
,
&
when
he
wil
,
although
saint
Paul
saith
faith
to
com
of
the
heryng
of
the
word
of
god
,
which
worde
although
many
may
here
it
,
yet
no
man
shall
beleue
but
he
to
whom
god
gyueth
fayth
,
and
in
whom
god
warketh
fayth
and
beleue
.
For
there
are
certayne
craftely
crepte
in
/
of
whiche
it
was
writen
a
fore
tyme
vnto
such
iudgement
they
are
vngodly
,
&
turne
the
grace
of
our
lorde
god
vnto
wantonnes
and
denye
god
the
onely
lorde
and
our
lorde
Iesus
Chryste
.
The
apostel
more
at
large
sheweth
the
cause
of
his
admonition
,
whiche
is
to
monyshe
them
that
they
shuld
arme
them selfes
with
sure
armure
&
defence
to
defende
them
agaynst
false
,
ꝓphetes
and
that
they
shulde
in
any
wyse
take
hede
of
them
,
lest
by
the
craft
&
falshere
of
pseudapostels
they
shulde
be
deceyued
&
alienated
from
the
way
of
truth
and
from
syncere
doctryne
of
the
gospel
.
What
maner
of
men
were
these
pseudapostels
&
false
doctours
in
the
seconde
pistel
of
Peter
ca.
ii
.
it
is
shewed
more
abundantly
.
And
also
here
after
shall
be
god
wyllynge
more
playnly
declared
,
how
they
haue
come
in
,
Iude
here
doth
partly
shew
,
saying
they
haue
craftely
crepte
in
,
not
playnly
preachynge
the
gospel
of
god
,
but
darkly
&
colouryng
it
with
great
pretence
of
holines
,
mixting
mans
doctryne
with
gods
word
,
teachyng
mans
doctryne
,
mans
traditions
,
dremes
&
fantasyes
of
men
in
the
stede
of
gods
worde
,
wyllynge
&
perswadyng
as
great
fayth
,
as
great
authorite
to
be
gyuen
to
the
traditions
,
&
writinges
of
men
,
as
to
gods
wordes
,
gods
holy
preceptes
,
but
these
be
euyll
&
false
doctors
of
god
deputed
to
iudgement
,
that
they
shuld
suffer
paynes
vnto
the
day
of
iudgement
,
and
after
that
day
that
they
shulde
suffer
more
greuous
paynes
in
body
&
soule
togyder
,
seinge
that
now
they
suffer
paynes
&
punysh
mentes
only
in
the
soule
,
after
the
mynde
of
the
doctors
,
&
shal
suffer
in
the
soule
only
paynes
to
the
day
of
iudgement
,
&
after
the
daye
of
iudgement
shall
then
suffer
paynes
and
turmentes
bothe
in
body
&
soule
,
as
the
doctors
doth
say
.
They
are
vngodly
and
tourne
the
grace
of
our
lorde
god
vnto
wantonnes
.
They
be
so
vngodly
so
vngracious
that
they
turne
al
that
we
haue
of
god
and
of
his
grace
to
fulfyll
and
satisfye
theyr
pleasures
,
pluckyng
to
them
selues
hasty
destruction
&
eternall
deth
,
they
are
so
euyll
&
myscheuous
full
of
all
vnhappynes
,
that
they
turne
the
free
benefyte
of
god
&
grace
,
by
the
whiche
Christ
hath
delyuered
vs
from
synne
,
deth
,
hell
,
deuyll
,
and
eternal
dampnation
,
and
made
vs
innocentes
and
free
from
all
captiuitie
of
synne
,
and
set
vs
in
innocency
&
holynes
(
whiche
thing
shuld
moue
vs
to
kepe
innocency
&
holynes
)
they
turne
this
libertie
of
the
spiryte
wherby
men
be
set
to
do
all
good
thynges
and
no
euyll
,
to
do
only
those
thynges
to
the
whiche
the
spirite
of
god
moueth
and
exhorteth
.
These
vngodly
turne
this
liberty
in
to
a
carnall
liberty
in
occation
&
liberty
to
synne
,
&
gyueth
them selfe
holly
to
wantonnes
,
so
lasciuiousnes
,
to
vnclenlines
,
to
bawdry
,
to
fornication
,
to
adultery
,
&
other
many
vices
&
synnes
,
nor
yet
they
are
not
so
content
,
but
they
denye
their
maister
whiche
hath
redemed
them
by
his
precious
blode
,
they
denye
their
maister
not
openly
&
before
al
men
&
playnly
,
but
secretely
in
corners
&
craf●ely
they
denye
theyr
maister
.
But
when
denye
they
thus
theyr
maister
priuely
and
secretly
?
Truly
when
they
ascribe
their
iustification
,
forgyuenes
of
synnes
to
any
creature
,
or
to
any
warke
by
the
might
and
power
of
the
warke
,
to
any
indulgence
or
pardon
,
to
masses
ad
scala
celi
,
to
holy
beades
,
to
kyssynge
of
images
&
suche
lyke
,
and
not
to
Christ
Iesus
and
to
his
bloode
shedde
for
vs
to
optayne
vs
remission
of
synne
,
by
whose
bloode
onely
we
were
wasshed
vs
in
from
our
synnes
,
as
saynt
Iohn
sayth
Apoc.
1.
He
hath
washed
vs
in
his
blode
from
our
synnes
.
They
denye
the
lord
whiche
ascrybeth
remission
of
synnes
to
any
other
thynge
then
to
Chryste
&
his
blode
,
whiche
thyng
false
,
ꝓphetes
dothe
,
denyenge
theyr
mayster
.
They
turne
the
grace
of
god
to
wantonnes
.
As
who
shulde
say
,
they
were
called
and
redemed
with
the
precious
bloode
of
Christe
Iesus
,
that
they
shulde
lyue
in
all
innocency
&
puritie
of
life
,
in
all
holynes
&
godlynes
.
But
they
be
translated
&
turned
from
all
innocency
&
puritie
of
lyfe
,
&
turned
to
all
maliciousnes
,
wantonnes
&
fylthines
.
They
be
translated
.
q.
d.
they
be
all
chaunged
from
the
holynes
to
the
whiche
Chryst
dyd
call
them
,
&
by
benefit
dyd
inuyte
them
but
they
be
translated
from
that
holynes
,
&
be
translated
after
the
maner
of
the
Gala●hians
,
of
whom
saint
Paule
complayneth
saying
,
I
merueile
that
from
Christ
whiche
hath
called
you
by
grace
,
you
are
so
soone
translated
in
to
an
other
gospell
whan
there
is
none
other
:
but
that
some
men
there
be
that
troubleth
you
,
&
wolde
inuerte
the
gospel
of
Christ
Gala.
1.
as
these
of
whom
saynt
Iude
here
complayneth
,
that
they
translated
the
grace
of
god
in
to
wantonnes
,
and
they
were
vtterly
translated
from
all
holynes
,
to
the
whiche
Christ
had
called
them
:
so
I
feare
that
we
christians
be
translated
from
the
doctryne
of
Christ
,
&
from
the
true
fayth
taught
in
it
,
by
the
bysshop
of
Rome
&
his
lawes
,
by
decrees
,
statutes
&
traditions
of
the
churche
of
Rome
,
in
to
the
forgetfulnes
of
goddes
lawe
,
of
goddes
commaundement
,
in
to
other
maners
&
facions
then
goddes
lawe
doth
commaunde
or
suffereth
:
yea
we
be
farre
translated
by
the
byshop
of
Romes
lawes
amonges
vs
vsed
and
vsurped
so
longe
,
that
many
one
doth
thynke
&
hath
thought
the
bishop
of
Romes
lawe
to
be
gods
lawe
,
&
to
haue
lyke
authorite
with
gods
lawe
,
&
that
it
byndeth
no
lesse
than
gods
lawe
:
yea
this
lawe
of
the
bysshop
of
Rome
hath
brought
vs
so
far
out
of
frame
,
that
scarse
we
thynke
those
thynges
perteyne
vnto
vs
whiche
gods
worde
byddeth
&
commaundeth
vs
.
Therfore
let
vs
be
sory
for
this
translation
from
Chryste
&
his
commaundement
,
&
be
translated
agayne
to
Chryst
,
that
we
may
do
those
thynges
whiche
Christ
commaundeth
vs
,
that
we
&
our
warkis
may
be
acceptable
before
god
.
My
mynde
is
therfore
to
put
you
in
remembraunce
/
for
as
moche
as
ye
ons
knowe
this
/
how
that
the
lorde
after
that
he
had
delyuered
the
people
out
of
Egipte
,
destroyed
theym
whiche
beleued
not
.
Iude
bryngeth
in
here
,
iii.
examples
of
these
that
transgressed
the
commaundement
of
god
,
&
was
punished
for
their
synne
to
pluck
back
other
from
synne
for
feare
of
punyshment
,
whiche
our
lorde
wyll
gyue
to
them
that
wyll
not
cesse
from
synne
,
punishment
from
the
begynnynge
was
euer
prepared
&
deputed
for
synners
,
as
to
good
men
a
rewarde
in
ioy
&
blysse
.
But
although
good
men
hath
euer
b●n
rewarded
,
&
euyll
men
punysshed
,
yet
there
is
a
difference
,
good
men
hath
ben
&
shal
be
rewarded
by
life
euerlastyng
not
of
their
merites
,
or
for
the
worthynes
of
their
workes
,
but
only
of
the
mercy
&
goodnes
of
god
.
Euyll
men
hath
suffered
paynes
&
punyshment
for
theyr
iniquite
&
synnes
,
&
because
they
haue
done
euyll
,
therfore
god
of
his
iustyce
hath
punysshed
them
,
and
to
refrayne
other
from
synne
for
feare
of
punyshment
here
.
Iude
bryngeth
in
thre
examples
,
by
the
whiche
he
ꝑswadeth
that
god
wyl
punysshe
synners
that
wyl
not
repent
and
leaue
theyr
synne
.
The
first
example
is
taken
of
the
people
of
Israell
brought
out
of
Egypte
from
the
great
bondage
of
Pharao
,
whiche
oppressed
the
people
of
god
with
●tollerable
paynes
&
labours
.
Of
the
whiche
people
god
at
the
laste
had
mercy
,
and
delyuered
theym
from
theyr
bondage
,
&
brought
them
sauffe
out
of
Egypte
.
But
these
people
not
beleuynge
god
hath
kylled
in
the
deserte
.
Of
the
whiche
,
we
may
note
the
goodnes
of
god
in
his
people
whom
he
wold
saue
and
delyuer
from
all
bondage
&
perylles
.
Seconde
the
vnkyndenes
of
these
people
not
beleuynge
the
promyses
of
god
,
seing
that
god
had
done
so
moche
for
them
before
,
as
to
delyuer
them
from
the
bondage
and
cruelty
of
Pharao
,
aboue
all
mans
expectation
,
and
had
punyshed
Pharao
with
all
his
adherentes
with
great
plages
and
punyshmentes
,
and
at
the
last
drowned
hym
with
all
his
hoost
in
the
reed
see
,
and
also
had
done
for
them
,
that
they
thought
more
then
all
this
,
had
brought
theym
throughe
the
reed
see
as
by
the
drye
waye
in
to
the
deserte
,
where
he
fedde
them
with
meate
sente
from
heuen
,
that
is
to
say
,
with
manna
,
&
had
gyuen
them
drynke
out
of
the
peter
stone
.
At
the
last
these
people
for
all
these
thynges
not
beleuyng
goddes
promyses
,
but
complaynynge
,
grudgynge
and
murmurynge
agaynst
god
and
against
Moyses
,
god
hath
punyshed
with
deth
in
the
desert
for
theyr
offences
.
Of
the
whiche
we
may
surely
perswade
vnto
vs
,
yf
god
haue
punysshed
these
people
whom
he
loued
so
well
,
for
whom
he
dyd
so
mothe
,
&
to
whom
he
shewed
suche
benefytes
,
yf
god
haue
punyshed
them
with
deth
as
he
dyd
for
their
incredulite
&
vnbelefe
&
their
synnes
:
how
moche
more
is
it
euident
that
he
wyl
not
suffer
false
apostels
or
other
offendynge
and
brekynge
his
lawes
to
be
vnpunysshed
.
Therfore
let
all
synners
beware
and
repen●
betyme
and
leaue
synne
,
for
yf
they
do
not
,
they
may
be
sure
they
shal
n●●
escape
without
punysshement
.
The
aungels
also
whiche
kept
not
theyr
fyrste
estate
/
but
lefte
theyr
owne
habitation
he
hath
reserued
in
euerlasting
chaynes
vnder
darknes
vnto
iudgement
of
the
great
daye
.
Now
Iude
bryngeth
in
the
seconde
example
by
the
whiche
he
afrayeth
synners
from
synne
by
feare
of
payne
&
punyshment
.
And
this
example
is
taken
of
aungels
created
of
god
in
a
hye
&
glorious
nature
,
to
whom
ꝓfited
nothing
their
excellenci
of
treation
,
for
as
moche
as
they
dyd
not
kepe
theyr
innocency
in
which
they
were
created
in
,
but
left
their
innocencye
,
and
dyd
fall
to
inyquytie
and
synne
,
pryde
prycked
them
so
greately
,
yf
God
this
noble
and
excellente
creature
offendyng
,
I
meane
Angelles
offendynge
hath
ponysshed
and
depryuat
the
heauenly
lyght
,
and
to
euerlastyng
darknes
hath
committed
them
,
where
they
be
kepte
in
perpetuall
chaynes
in
darknes
,
vnto
the
daye
of
iudgemente
,
and
after
euer
to
be
ponyshed
yf
god
hath
ponished
Angelles
offendynge
,
howe
moche
more
other
offendynge
,
he
wyll
ponysshe
,
whiche
from
theire
synnes
wyll
not
cesse
.
This
saienge
of
Iude
doth
appere
to
shewe
that
the
Angells
was
created
of
God
that
they
shulde
lyue
in
all
innocency
and
kepe
their
place
in
heauen
deputed
vnto
them
for
their
inhabytacyon
and
dwellinge
place
,
from
the
whiche
they
did
fall
by
synne
,
and
was
caste
hedlynges
in
to
this
darke
ayre
,
bounde
in
chaynes
of
darknes
,
and
they
be
kepte
in
a
darke
place
,
whiche
is
contayned
from
the
heauens
aboue
,
vnto
the
lowe
grounde
,
as
Faber
doch
saye
,
and
that
vnto
the
daye
of
iudgement
,
and
then
they
shal
be
giuen
and
commytted
vnto
the
eternall
punysshemente
of
hell
,
euer
there
to
be
punysshed
in
paynes
euerlastynge
.
Euen
as
zodom
and
gomor
,
&
the
Cities
aboute
them
,
which
in
lyke
maner
defyled
them
selues
with
fornicacyon
,
and
folowed
straunge
flesshe
,
are
se●
forthe
for
an
ensample
,
and
suffer
the
vengeaunce
of
eternall
fyre
.
The
thyrde
ensample
is
here
put
whiche
is
of
zodomme
,
and
gomor
,
and
other
Cyties
polluted
in
theyr
fylthynes
,
therfore
punysshed
of
God
for
their
abhomynacy
on
and
synnes
,
as
for
fornycacyon
,
adulterye
,
vnclenlynes
,
synne
agaynste
nature
,
fylthy
pollucyonnes
,
and
other
suche
lyke
,
with
these
synnes
specyally
the
Apostell
sayeth
,
they
were
polluted
and
defyled
.
And
also
that
they
followed
straunge
flesshe
,
and
not
their
owne
flesshe
they
vsed
,
that
is
to
saye
,
theire
owne
wyues
in
lawfull
matrymonye
,
but
they
folowed
straunge
flesshe
,
that
is
to
saye
they
dyd
vse
other
mennes
wyues
,
maydens
,
or
virgynes
immaculate
,
or
other
women
,
and
also
men
vnlawfully
,
contrarye
vnto
nature
.
wyues
vnto
theyr
lawfull
housebandes
be
not
called
straunge
Flesshe
in
the
scrypture
,
but
the
proper
Flesshe
of
their
husbandes
,
as
appereth
by
saint
Paule
Ephes.
quinto
.
where
saynct
Paule
exhorteth
men
to
loue
theyre
wyues
as
theyr
owne
bodyes
,
for
he
that
loueth
his
wife
he
loueth
him self
no
man
doth
hate
his
owne
bodye
but
he
wyll
norysshe
and
cherysshe
it
,
as
the
LORDE
doth
his
churche
,
and
for
this
a
man
shall
forsake
his
father
and
mother
and
shal
be
coupled
to
his
wyfe
and
they
shal
be
two
in
one
flesh
wherfore
it
is
euydent
that
the
flesshe
of
the
wyfe
to
the
husbande
is
not
called
straunge
fl●sshe
,
this
flesshe
God
dyd
gyue
to
the
man
as
a
lawfull
remedye
for
the
infirmyte
of
the
flesshe
,
that
by
thys
lawfull
remedye
had
in
matrimony
matrimony
all
adultery
,
&
fornycacyon
shulde
be
eschued
&
vtterly
eriled
.
Fordermore
in
that
the
Apostell
sayth
these
sodomytes
to
haue
folowed
straunge
fleshe
.
He
doth
appere
to
note
theym
of
vnclenlynes
and
sum
fylthynes
agaynst
nature
by
the
which
they
were
polluted
as
apperith
gene.
xix
.
and
sainct
Paul
.
Ro.
i.
But
vnto
what
purpose
be
these
thre
exsamples
brought
in
here
of
iude
?
Truly
to
fere
men
from
synne
,
lesse
they
suffer
lyke
payns
with
them
:
whome
god
punisshed
for
their
synnes
,
whiche
paynes
are
more
greuouse
,
they
shall
not
eskape
whiche
wyll
not
leue
theyr
synnes
and
repent
,
but
continue
styll
in
synne
and
prouoke
other
vnto
synne
whether
it
be
by
their
euell
doctryne
or
euell
example
,
Suffre
the
paine
of
euerlasting
fyre
.
These
wordes
of
the
apostle
sheweth
playnly
those
synners
spoken
of
before
to
suffre
paynes
of
euerlastyng
fyre
,
wheresoeuer
they
be
other
in
hel
or
in
the
aer
,
it
maketh
no
mater
of
the
place
where
they
be
it
is
certayn
that
they
suffre
great
paynes
and
punishmentes
in
euerlastynge
fyre
.
Therfore
let
euerye
man
beware
to
synne
,
lecste
they
suffre
lyke
paynes
in
fyre
,
worlde
without
ende
as
these
doth
to
the
whiche
paines
they
shall
be
commytted
by
the
iustyce
of
god
that
wyl
not
cease
from
synne
,
and
from
breakynge
gods
commaundement
.
Lykewyse
these
dremers
defile
the
flesshe
/
despyse
rulers
/
and
speake
euell
of
them
that
are
in
authoritie
.
Iudas
here
teacheth
certayne
propertes
of
them
whom
he
wylleth
christen
men
to
flee
and
eschue
,
he
calleth
them
dremers
or
mocked
in
dremes
,
and
deluded
,
as
one
that
dremeth
,
is
deluded
by
certayne
vayne
fantasyes
,
or
imagynacyons
whiche
he
doth
appeare
to
see
or
heare
,
as
he
that
dremeth
thynkes
sumtyme
he
heareth
or
●eith
that
thynge
,
whiche
he
nother
dyd
heare
nor
see
,
or
to
be
in
a
place
where
he
is
not
,
or
to
haue
these
thynges
that
he
hath
not
,
somtymes
to
be
gladde
,
sometimes
ladde
,
but
when
he
wakes
,
he
perceyuith
his
dreme
to
be
a
vayne
thynge
,
of
no
certaynce
of
no
trouth
,
of
a
delusyon
,
he
is
ashamed
of
his
dreme
:
he
wolde
that
no
man
shulde
knowe
it
,
he
is
ashamed
to
shewe
it
to
any
man
he
is
contemneth
it
,
and
setteth
it
at
nought
,
to
these
dremers
Iude
assembleth
pseudapostelles
false
preachers
,
preferrynge
mennes
lawes
,
and
mennes
tradycyons
aboue
Goddes
lawe
,
or
makynge
theym
equall
with
Gods
worde
,
or
such
as
preache
or
sette
vp
mannes
doctryne
,
in
the
steede
of
Goddes
worde
,
these
he
assembleth
vnto
dremers
,
and
he
calleth
them
dremers
,
or
deludyd
by
dremes
,
but
it
shall
chaunce
vnto
theym
at
the
last
yf
it
shal
please
god
to
open
their
eyes
from
their
dremes
&
make
theym
awake
,
that
they
shall
see
that
they
haue
dremed
and
that
they
haue
bene
deluded
by
dremes
,
&
surely
they
shall
perceyue
theire
dremes
to
haue
bene
folysshe
&
vayne
thynges
of
the
whiche
they
maye
be
ashamed
of
.
Amongest
these
dremers
,
whome
sainct
Iude
doth
speake
of
,
there
hath
ben
some
dremers
deluded
in
dremes
whiche
hath
dremed
that
they
had
power
and
authoritie
of
God
to
make
for
theire
wyll
and
pleasure
what
they
lyft
,
and
that
thynge
that
they
wolde
shulde
be
takyn
,
as
an
artycle
of
the
fayth
,
ye
they
dyd
dreme
that
they
had
authorite
to
make
articles
of
the
faith
Canons
,
and
rules
whiche
shoulde
iustyfye
and
sanctifye
men
:
that
they
had
authoryte
to
gyue
pardon
and
indulgence
whiche
coulde
absolue
a
pena
et
a
culpa
.
i.
whiche
culde
delyuer
from
payne
and
from
synne
,
furdermore
amonge
these
dremers
sum
hath
dremed
that
they
had
power
to
remit
synne
,
and
to
gyue
.
xl
.
dayes
or
●
.
C.
dayes
of
pardon
,
or
so
many
yeres
or
mo
of
pardon
for
paynes
due
for
synne
,
&
that
as
ofte
as
it
pleased
them
.
And
this
pardon
they
called
the
treasure
of
the
churche
,
whiche
these
dremers
had
in
theyr
handes
to
bestowe
where
they
pleased
.
And
not
onely
they
had
this
treasure
for
them selues
,
that
they
shulde
bestowe
it
at
theyr
pleasure
,
that
they
onely
shulde
gyue
dayes
and
yeres
of
pardon
,
and
remyt
synne
as
ofte
as
it
shulde
please
them
:
but
also
they
had
it
for
other
creatures
without
life
,
as
for
a
stocke
,
a
stone
,
a
pot
,
a
maser
,
a
boll
,
as
saynt
Bedes
boll
,
saynt
Edmundes
boll
,
that
he
that
shuld
drynke
of
these
shulde
haue
.
xl
.
dayes
of
pardon
.
Of
these
yf
he
shulde
drynke
tyll
he
were
dronken
,
I
suppose
he
shulde
haue
many
dayes
of
pardon
:
so
by
lykelyhode
they
wolde
haue
made
dronkennes
a
vertue
,
a
good
thynge
specially
yf
any
man
shulde
drynke
so
he
were
dronken
of
that
cup
,
maser
,
boll
,
glasse
,
or
horne
halowed
or
pardonned
by
these
dremers
,
how
many
yeres
and
dayes
of
pardon
haue
they
graunted
to
these
that
come
and
visyteth
this
image
or
that
image
,
in
suche
a
place
or
suche
a
place
,
to
this
crucifix
or
that
crucifix
,
that
is
to
say
,
to
this
ymage
of
Chryst
or
that
ymage
,
in
this
place
more
then
in
that
place
,
feynynge
god
to
do
myracles
because
of
the
holynesse
of
the
images
,
and
because
he
wolde
haue
those
ymages
honoured
and
worshipped
of
men
.
What
pardon
hathe
ben
graunted
to
bedes
halowed
in
suche
a
place
,
to
laces
,
to
knottes
,
to
staryons
to
Rome
,
to
saynt
Iames
of
Compostel
,
to
saynct
Thomas
of
Caunterburye
,
and
in
the
yere
of
grace
clere
remyssyon
a
pena
et
a
culpa
.
After
this
and
suche
lyke
facions
hath
ben
promysed
infynyte
dayes
and
yeares
of
pardon
by
these
dremers
.
And
if
they
haue
not
dremed
,
I
reporte
me
vnto
you
that
be
awake
,
your
dreme
is
gone
,
your
eyes
be
open
,
you
be
no
more
in
suche
dremes
,
you
be
fully
awaked
thanked
be
god
:
and
our
moost
soueraygne
lorde
lorde
kynge
Henry
the
eyght
,
whiche
so
entyerly
loueth
the
veritye
and
the
treweth
of
goddes
gospell
,
and
wylleth
it
shall
go
forwardes
,
and
hateth
all
suche
dremers
,
dremyng
of
vanyties
&
lyes
,
promysyng
suche
thyngꝭ
by
creatures
,
which
only
Christ
dyd
gyue
vnto
vs
by
his
precious
blode
shed
for
vs
on
the
crosse
.
If
remission
of
syn
myght
be
gyuen
by
suche
thynges
,
then
dyed
Christ
in
vayn
,
then
was
Christ
a
foole
to
shede
his
blode
to
oprayne
vs
remission
of
synne
,
seing
remission
of
synne
might
haue
com
a
more
easier
way
than
by
sheding
of
Christis
blode
.
We
be
moche
beholdyng
to
these
dremers
that
they
haue
founde
a
more
easier
way
to
opteyn
forgyuenes
of
synne
then
Christ
dyd
fynde
,
they
be
moche
more
wyser
then
Christ
,
yf
theyr
inuention
be
true
,
this
is
theyr
dreme
:
these
that
be
awake
do
wel
ynough
perceyue
theyr
dremes
to
be
vayne
and
vanite
.
Suche
men
not
without
a
sufficient
cause
be
talled
dremers
or
deluded
in
dremes
,
because
we
can
not
obteyne
remission
of
synne
but
onely
by
Christ
&
his
bloode
,
sayth
saynt
Paule
Ephe.
i.
By
Christ
we
be
redemed
,
&
by
his
bloode
we
haue
remission
of
synne
.
Iohens
Apoca.
i.
He
hath
wasshed
vs
from
synnes
in
his
bloode
.
If
remyssyon
of
synne
be
by
Christes
bloode
(
as
it
is
in
dede
)
then
it
is
not
by
the
popes
pardon
,
by
indulgence
graunted
by
bysshoppes
to
this
thynge
or
that
thynge
,
this
cup
,
pot
or
boll
,
&
suche
lyke
.
Awake
therfore
you
dremers
,
yf
any
such
yet
be
in
a
dreme
and
know
your
dremes
to
be
vayne
&
lies
,
deceiue
your self
&
other
no
longer
,
the
nyght
is
gone
,
the
daye
is
spronge
vp
,
the
sonne
shyneth
all
aboute
,
thanked
be
god
.
They
defyle
theyr
flesshe
.
Who
be
they
that
defile
their
flesshe
?
Veryly
they
which
lyue
al
togyder
in
deyntynes
&
pleasure
,
gyuynge
them selues
to
all
voluptuous
pleasures
of
the
flesshe
,
folowyng
theyr
flesshly
desyres
&
appetytes
in
all
pleasures
that
may
be
,
without
feare
of
god
,
or
any
shame
of
the
worlde
,
caryng
for
nothing
so
they
may
satisfye
theyr
carnall
and
beestly
appetyte
with
voluptuousnes
and
pleasure
,
whiche
thynge
is
theyr
chefe
desyre
&
wyl
to
fulfyl
with
pleasure
theyr
fleshly
appetyte
&
lust
.
They
despise
rulers
,
and
speake
euyll
of
them
that
be
in
authorytye
.
Iude
sheweth
more
of
their
propertyes
,
he
sayth
they
despyse
rulers
,
and
speke
euil
of
them
that
be
in
authorite
.
Here
Iude
reproucth
&
checketh
pseudapostelles
specially
for
two
vices
,
the
one
is
that
they
pollute
theyr
flesshe
,
&
defyle
it
,
lyuynge
in
voluptuousnes
&
pleasure
o●
theyr
flesshe
,
the
other
is
,
that
they
despyse
rulers
,
that
is
to
say
,
outwarde
powers
ordeyned
of
god
&
vnder
god
,
they
contemne
,
&
speake
euyll
of
comon
rulers
&
comon
officers
.
But
how
despise
they
rulers
?
Truly
when
they
despyse
,
nothyng
regardes
emperours
,
kynges
,
princis
,
lordes
,
comon
mynisters
of
the
comon
welth
,
do
not
honour
cheym
&
reuerence
to
them
as
honour
shuld
be
gyuen
to
hye
powers
vnder
god
,
not
obeyinge
their
lawful
and
iust
commaundementes
for
the
comon
welth
,
but
eremptyng
them selues
from
the
obedience
of
hie
powers
,
and
other
also
,
chalengynge
authoritie
&
power
aboue
kynges
&
princis
,
which
authoritie
&
power
aboue
kynges
&
princis
to
be
in
this
worlde
saynt
Paule
dyd
not
knowe
,
commaundynge
euery
man
to
be
obedient
to
the
hye
powers
,
sayinge
Rom̄
.
xiii
.
Let
euery
man
be
obedient
to
the
hye
powers
,
he
that
resysteth
power
,
he
resysteth
the
ordynaunce
of
god
,
and
he
that
resisteth
the
ordynaunce
of
god
,
he
taketh
to
hym
iudgement
.
Of
ciuyle
power
saynct
Paule
dothe
appere
to
speake
.
Saynt
Peter
confirmeth
the
same
thing
,
saying
.
i.
Petri.
ii
.
Be
you
subiecte
to
all
maner
of
creatures
for
god
,
whether
it
be
the
kynge
as
moost
hyest
,
or
it
be
dukes
as
of
hym
sent
to
the
punyshement
of
euyll
men
,
or
to
the
prayse
of
good
men
.
Consyder
gentyl
reader
,
yf
the
eremptions
graunted
by
the
byshop
of
Rome
,
by
the
whiche
he
hath
erempted
hym selfe
&
many
other
relygyous
howses
and
relygyouse
men
,
as
they
call
theym
,
and
other
spirituall
men
called
from
the
obedyence
of
Cyuyle
rulers
and
powers
,
and
wyll
not
be
obedient
to
princis
&
kynges
,
but
be
aboue
them
,
&
haue
princis
&
kynges
at
theyr
commaundement
,
and
they
not
obedient
to
the
iust
&
lawfull
commaundement
of
princis
,
of
kynges
,
and
of
other
comon
mynisters
appoynted
by
kynges
&
princis
for
the
comon
welth
.
Loke
gentyl
reader
yf
this
exemption
come
not
of
hym
which
contempneth
rulers
?
Doth
not
this
exemption
or
priuilege
exempte
men
from
dewe
obedience
to
theyr
superyour
powers
:
to
whome
saynt
Paule
Rom̄
.
xiii
.
saynt
Peter
.
i.
Petri.
ii
.
commaundeth
euery
man
to
be
obediente
to
superyour
powers
lette
eueryman
be
obedient
,
be
he
religiouse
man
,
be
he
other
,
let
no
man
thynke
hym selfe
to
be
exempted
from
the
superiour
powers
,
as
from
the
kynges
grace
&
his
officers
appointed
by
hym
to
be
rulers
in
this
realme
,
for
any
exemption
or
priuilege
graunted
by
the
bysshoppe
of
Rome
,
whiche
hath
none
suche
authoryte
by
God
graunted
,
that
he
maye
exempte
men
from
the
authoritie
and
obedyence
to
their
superior
powers
,
to
whome
Saincte
Paule
commaundeth
euerye
man
to
be
obedyent
.
Roma
.
xiii
.
Hebreorum
.
xiii
.
Two
vyces
Iude
notyth
in
thes
pseudapostles
,
the
one
that
they
contempne
powers
,
the
other
that
they
speake
euell
on
them
.
yet
Mychaell
the
Archangell
/
when
he
stroue
against
the
deuell
/
and
dysputed
about
the
bodye
of
Moyses
durste
not
geue
raylyng
sentence
/
but
sayde
the
Lorde
rebuke
the.
Iudas
sheweth
these
pseudeapostells
speakyng
euell
of
the
hye
powers
ordynated
of
God
to
be
more
bolder
then
Mychaell
the
Archangell
sent
to
fyght
against
the
deuel
,
whom
he
durst
not
curse
nor
speake
euell
of
,
yf
the
Archaungell
of
God
Mychaell
durst
not
nor
wolde
not
curse
the
deuel
nor
speke
euel
of
him
how
moch
more
shulde
not
pseudeapostells
curse
good
men
and
iust
men
put
of
god
in
authorite
and
in
hye
power
,
to
whom
euery
man
shulde
gyue
due
obedyence
,
and
be
redy
to
do
all
lawfull
commaundementes
,
and
not
to
resyst
,
to
curse
,
or
to
speke
euell
of
the
hye
powers
to
whom
honour
,
reuerence
,
and
obedience
must
be
geuen
accordynge
to
the
mynde
of
saincte
Paule
.
Roma
.
xiii
.
gyue
vnto
all
men
that
is
due
.
Gyue
honoure
to
whome
honoure
is
due
,
gyue
feare
to
whome
feare
is
due
,
gyue
trybute
and
custome
to
whome
they
be
due
.
&c.
This
place
of
Iude
is
a
straunge
and
rare
place
scarse
was
founde
in
any
other
place
in
Scrypture
,
therfore
this
Epystell
of
Iude
was
reiected
of
the
fathers
,
because
this
place
scarse
was
founde
in
any
other
place
of
scripture
,
that
made
mencyon
that
Michael
dyd
fyght
with
the
deuell
as
touching
the
bodye
of
Moises
,
&
of
what
occasyon
this
contempcyon
dyd
spring
vp
,
be
cause
scrypture
commendeth
Moyses
so
gretly
,
saieng
no
prophet
to
haue
bene
in
Israell
like
to
Moses
,
as
it
is
written
Num.
xii
.
sayth
scrypture
.
Moyses
was
meke
aboue
al
them
that
dwelled
in
the
erth
and
a
lytel
after
that
saith
,
if
any
shal
be
amonge
you
a
prophet
of
the
lorde
in
visyon
I
wyll
appere
to
hym
,
or
by
slepe
I
wyll
speke
to
him
,
but
not
such
is
my
seruaunt
Moses
,
which
is
most
saythfullest
in
al
my
house
.
I
do
speke
to
hym
mouth
by
mouth
openly
,
&
not
by
darke
saienges
&
figures
,
he
dyd
se
the
forde
.
&c.
Thus
Moses
is
hiely
commen●ed
in
scripture
,
as
apereth
in
Ero.
xviii
Iudas
here
peraduenture
dyd
take
occasion
to
speke
of
Moses
of
these
wordes
whiche
is
wrytten
Deuterono
.
the
laste
Chap.
where
it
is
playn
that
after
oure
Lorde
had
shewed
to
Moyses
the
lande
of
promyssyon
promysed
vnto
the
fathers
Abraham
,
Isaac
,
and
Iacob
,
and
had
sayd
that
Moses
shulde
not
entre
into
that
lande
(
&
that
was
for
a
mystery
that
was
hydde
whiche
sainct
Paul
openeth
hebreorum
.
vii
.
sayenge
that
the
lawe
dyd
brynge
no
man
to
perfeccyon
that
is
to
saye
that
the
lawe
coulde
not
iustifye
ne
bringe
men
to
lyfe
,
of
Moyses
it
is
wrytten
the
last
of
the
Deut.
that
Moyses
dyd
dye
in
the
lande
of
moab
,
and
was
buryed
and
that
no
man
dyd
knowe
his
sepulchre
vnto
this
daye
.
The
sepulchre
of
Moyses
god
wolde
haue
it
vnknowne
,
lest
the
Iewes
whiche
counted
Moises
for
suche
a
great
and
a
holy
prophet
shulde
commyt
ydolatrye
,
&
set
vp
idolatre
vpon
the
sepulchre
of
Moyses
,
and
worshyppe
Moyses
as
God
,
for
the
Iewes
was
redy
to
ydolatre
,
of
this
doth
the
contencyon
appere
to
be
sprong
vp
bytwene
Michaell
and
the
deuell
,
of
the
whiche
contencyon
Iudas
here
speaketh
of
,
the
deuell
wolde
the
bodye
of
Moyses
to
haue
bene
shewed
to
the
Iewes
,
that
it
myght
haue
bene
to
them
an
occasyon
of
ydolatre
,
Michael
wold
it
shuld
not
haue
bene
shewed
vnto
them
,
that
they
shulde
haue
had
by
it
none
occasyon
of
ydolatre
,
but
that
all
ydolatre
shulde
be
vtterly
extincted
and
put
awaye
,
here
you
may
learne
the
desyre
of
the
deuell
whiche
is
to
moue
to
ydolatre
,
to
iniquite
,
and
sinne
,
good
men
they
alwaye
dysswade
from
ydolatry
and
synne
,
and
taketh
away
all
occasyon
by
the
whiche
passage
maye
be
made
to
ydolatre
and
synne
.
Saynt
Iohn
apoca
.
xxii
.
doth
speake
of
a
certeyn
bataile
bytwene
Michael
&
the
deuyll
.
He
sayth
there
was
made
a
great
batayle
in
heuen
.
Michael
archaungell
and
his
aungels
dyd
fyght
with
a
dragone
,
and
the
dragone
and
his
angels
dyd
fyght
agaynste
Michael
,
but
they
haue
not
preuayled
,
nor
yet
no
place
of
them
was
found
any
more
in
heuen
,
but
the
battel
of
whiche
it
is
here
spoken
was
of
the
bodye
of
Moyses
whiche
the
deuell
wolde
haue
had
worshypped
that
the
Iewes
myght
haue
committed
idolatry
on
it
,
Michael
dyd
resyst
hym
,
this
is
the
meaning
of
this
place
after
myne
opynyon
,
yf
it
be
the
true
meanynge
of
Iude
take
it
,
yf
not
take
their
mynde
that
bryngeth
a
better
sence
,
and
I
my selfe
wyl
be
glad
to
learne
of
better
learned
then
I
am
(
for
I
am
of
the
lest
)
the
true
vnderstandyng
of
this
place
,
exceppe
myne
opynyon
in
good
worth
,
till
you
heare
a
better
.
But
to
what
purpose
bringeth
Iude
in
these
,
but
that
he
wolde
teche
pseudapostels
shulde
not
speake
euell
,
curse
wysshe
vnto
the
deuell
,
hyghe
powers
and
suche
as
be
put
in
authorytye
vnder
GOD
,
vnto
whome
it
becommeth
euerye
man
for
to
be
obedient
by
the
ordynaunce
of
GOD
,
and
to
haue
theym
in
honoure
and
reuerence
,
and
not
to
speake
euell
of
them
.
Yf
Mychaell
the
Archangell
sente
of
GOD
as
a
comon
minyster
,
durste
not
curse
or
speke
euell
of
the
deuell
,
what
boldnes
is
it
pryuate
men
to
curse
,
to
speke
euell
of
powers
ordynated
of
GOD
.
Thys
place
of
Iude
dothe
appeare
to
take
awaye
all
euell
speakynge
from
pryuate
men
,
of
them
that
be
set
for
comon
minysters
of
the
common
welth
.
This
place
doth
not
inhybyte
,
ne
let
,
but
comon
offycers
maye
rebuke
euell
doars
and
punysshe
them
,
as
it
shal
be
thought
most
expedyent
for
the
amendment
of
them
that
be
euell
,
&
to
auoyde
more
inconuenyence
.
Also
this
sayeng
of
Iud
doth
take
away
al
vengeance
in
word
or
in
de●e
from
priuate
men
&
monishe
them
to
remit
al
vengeaunce
to
god
,
whiche
wyl
not
suffre
synners
to
escape
vnpunysshed
.
Iudas
vseth
here
an
argument
of
the
lesse
to
the
more
after
this
maner
.
If
aungels
durst
not
curse
euyl
men
,
moche
more
men
shuld
not
curse
or
speake
euyll
of
good
men
,
moche
lesse
they
shulde
speake
euyll
of
good
men
beynge
in
authoritye
.
If
our
fore
fathers
dyd
longe
reiect
this
pystel
of
Iude
for
this
place
,
whiche
in
scripture
scarse
in
any
other
place
coulde
be
founde
,
how
moche
more
now
shulde
men
reicet
the
sayinges
or
writynges
that
with
holy
scripture
(
I
do
not
saye
do
not
agre
)
but
playnly
doth
repugne
with
scripture
,
&
farre
dissent
from
the
scripture
:
nor
yet
this
doctryne
doth
not
so
far
discorde
from
the
scripture
,
and
so
far
contrary
to
the
truthe
:
but
they
gete
some
patrones
which
with
all
myght
&
power
wyll
defende
this
doctryne
as
holy
and
good
,
as
they
do
whiche
set
vp
the
vsurped
power
of
the
byshop
of
Rome
aboue
kyngis
,
princis
and
emperours
,
&
that
by
the
ordynaunce
of
god
,
as
god
&
his
holy
scripture
dyd
gyue
to
the
bysshop
of
Rome
a
secular
power
aboue
kynges
,
princis
and
emperours
here
in
this
worlde
,
when
it
is
euydent
by
scripture
the
bysshop
of
Rome
to
haue
none
other
power
but
at
the
pleasure
of
princis
,
then
in
the
mynystration
of
the
worde
of
god
,
to
preache
goddes
worde
purely
and
sincerely
,
to
reproue
by
it
euyll
men
,
as
to
do
suche
thynges
as
becommeth
a
preacher
,
a
bysshop
,
a
minister
of
god●
worde
to
do
:
other
power
dothe
not
Scripture
attribute
to
the
bysshop
of
Rome
,
nor
suffer
hym
to
vse
.
Scripture
wylleth
hym
to
be
a
bysshop
,
and
to
do
the
office
of
a
bysshop
,
and
not
to
playe
the
prynce
,
the
kynge
,
the
emperour
,
the
lorde
,
and
so
forth
,
as
Peter
byddeth
.
i.
Pet.
v.
Feade
as
moche
as
is
in
you
the
flocke
of
Christ
,
not
playinge
the
lorde
in
the
cleare
,
that
is
to
saye
,
in
the
elected
of
god
,
&
so
forth
.
The
lorde
rebuke
the.
Mychaell
wolde
not
rebuke
the
deuyll
,
but
remytted
all
vengeaunce
to
god
,
teachynge
other
in
theyr
proper
cause
to
commyt
vengeaunce
to
god
,
which
shall
iudge
ryght
,
and
punyshe
euyll
doers
.
Therfore
it
is
not
conuenyent
that
men
shulde
desyre
vengeaunce
of
euyll
doers
,
seynge
that
god
wyll
punysshe
malefactours
and
auenge
all
iniuryes
done
to
god
,
or
to
men
,
yf
these
malefactours
wyll
not
repent
and
be
sory
for
theyr
offences
paste
.
These
wordes
of
Iude
do
not
appere
to
be
of
one
that
desyreth
auengement
,
but
rather
of
hym
that
sheweth
what
is
to
come
of
god
,
that
the
lorde
wyll
rebuke
hym
that
stereth
&
prouoketh
men
to
euyll
.
But
these
speake
euyll
of
these
thynges
whiche
they
knowe
not
.
In
to
these
thinges
whiche
they
knowe
naturally
as
beastes
withoute
reason
they
corruppe
them selues
.
Iude
pueth
these
false
doctors
more
bolder
then
aungels
,
for
they
dare
take
vpon
them
to
curse
powers
ordeyned
of
god
,
whiche
thyng
the
aungels
wolde
not
do
in
men
.
And
leest
these
false
doctors
shuld
say
they
had
a
iust
cause
to
speke
euyl
,
or
to
curse
powers
&
rulers
and
other
not
obeyenge
their
lawes
&
preceptes
.
Iude
sayth
they
curse
not
hauyng
a
iust
cause
,
but
that
they
do
not
vnderstand
these
thynges
for
which
they
curse
&
speke
euyll
,
that
is
to
say
,
that
they
do
not
vnderstande
a
iust
cause
of
their
cursyng
.
And
not
only
men
Iude
sayth
they
curse
,
but
also
other
thyngꝭ
which
they
do
not
knowe
that
they
curse
and
speke
euyll
of
,
as
of
doctryne
&
wrytyngis
whiche
they
neuer
red
nor
herd
,
ye
&
of
suche
doctrine
as
agreeth
with
Christis
doctryne
&
lernyng
of
the
apostils
:
but
these
pseudapostils
speke
euil
of
it
,
whiche
they
knowe
not
,
nor
yet
can
gyue
iudgement
of
it
,
for
as
moche
as
they
neuer
red
it
,
nor
herd
it
red
.
Amongis
these
men
there
be
some
so
ignorant
of
gods
doctryne
,
that
they
haue
wyshed
&
desyred
hartely
of
god
,
saynt
Paules
pistels
,
yea
the
newe
testament
to
be
brent
,
saying
all
errours
&
heresies
to
come
out
of
saint
Paules
pistels
&
the
newe
testament
,
suche
shamefull
wordes
&
detestable
hath
some
doctors
spoken
,
whiche
wolde
haue
ben
counted
for
lerned
men
,
doctors
in
their
sciences
,
but
as
blynde
as
betils
in
gods
lawe
,
and
ignorant
in
goddes
worde
,
and
yet
they
were
benefyced
men
,
rulers
,
ordynaryes
,
and
heades
of
other
,
ye
of
a
hole
countrey
.
O
mercyful
lorde
what
were
the
membres
,
when
suche
blynde
beyardes
were
heades
&
ordynaryes
,
howe
was
the
people
of
god
fedde
with
goddes
worde
,
when
the
heade
wolde
haue
had
goddes
worde
brente
.
Nothynge
is
more
to
the
hurt
and
destruction
of
many
soules
in
this
realme
,
then
is
to
haue
one
to
be
officiall
,
comysarye
and
ordynarye
vnder
the
bysshop
,
that
is
ignorant
in
gods
lawe
and
goddes
worde
,
howe
wyll
he
preache
and
teache
hym selfe
,
what
example
wyll
he
gyue
to
other
,
what
persons
,
what
viccars
wyll
he
make
of
?
Trewly
suche
as
he
is
hym selfe
,
ignorant
in
goddes
lawe
,
and
suche
as
be
lerned
he
wyll
hate
and
despise
,
and
they
that
wolde
teache
their
flocke
and
feade
with
the
holsome
worde
of
god
,
these
he
wyll
call
heretykes
,
and
accuse
them
of
heresye
,
and
impryson
them
.
Examples
to
many
we
haue
in
this
realme
,
I
praye
god
amende
it
when
his
plesure
is
.
Suche
shamefull
wordes
hath
doctors
in
their
facultye
(
as
they
call
it
)
spoken
,
desyrynge
to
haue
had
Sayncte
Paules
pystels
,
ye
the
newe
testament
brente
.
Of
theyr
sayinges
they
haue
ben
nothing
ashamed
,
nor
yet
of
theyr
ignoraunce
nor
blyndenes
,
but
taken
for
ryght
worshypfull
men
,
postes
and
pyllers
of
Christis
churche
,
these
ignoraunt
and
blynde
heades
&
rulers
of
other
howe
coulde
they
preache
goddes
worde
beynge
thus
affected
?
howe
coulde
they
fauour
those
that
preached
gods
worde
trewly
and
syncerely
?
Trewly
they
coulde
not
,
this
is
the
cause
that
trew
preachcers
of
goddes
worde
in
this
realme
be
so
euyll
spoken
on
as
they
be
,
because
they
exhorte
al
beneficed
men
to
do
theyr
dewtye
to
preache
goddes
worde
,
to
feade
theyr
flocke
with
the
doctryne
of
god
,
that
they
myght
saue
theyr
soules
in
the
daye
of
the
lorde
.
But
a
great
part
of
beneficed
men
no
thyng
regarde
theyr
dewty
commaunded
them
of
god
,
nor
the
exhortation
of
the
preachers
,
that
is
to
feade
theyr
flocke
with
goddes
worde
,
but
neglygently
despyseth
that
office
,
and
wyll
neyther
feade
his
flocke
hym selfe
,
nor
yet
se
or
prouyde
that
they
be
fedde
by
other
that
can
do
it
,
yea
they
wyll
speke
euyll
of
suche
as
preache
goddes
worde
purely
and
sincerely
,
&
make
them
to
be
endited
of
heresye
,
whiche
preache
goddes
worde
purely
,
which
do
feade
the
people
of
god
trewly
with
gods
worde
,
suche
is
the
affections
of
many
persons
,
vi●ars
and
curates
,
suche
is
theyr
ignorance
,
suche
is
their
blyndnes
,
god
send
them
the
lyght
of
his
worde
,
that
they
may
se
it
and
vse
it
to
the
helth
of
them
and
theyr
flocke
.
Many
there
be
that
peraduenture
thynketh
it
is
ynough
they
do
the
commaundement
of
theyr
ordynary
,
so
that
they
neuer
preche
nor
fede
their
flocke
with
gods
worde
,
whiche
men
deceyueth
them selues
yf
they
so
thynke
,
for
this
wyll
not
excuse
theym
before
the
hye
iudge
at
the
day
of
iudgement
,
as
is
euident
Ezech.
iii.
xxxiiii
.
xxxiii
.
pri.
Corinth
.
ix
.
Wo
be
to
me
sayth
saynct
Paule
yf
I
preache
not
.
Iude
here
speaketh
in
the
neutre
gendre
,
sayinge
that
they
dyd
speke
euyll
of
these
thynges
whiche
they
dyd
not
knowe
,
by
the
whiche
he
vnderstandethe
many
thynges
.
Here
we
may
se
what
euyll
it
is
to
curse
those
thynges
that
men
do
not
knowe
,
or
that
they
haue
neyther
herde
nor
redde
.
To
suche
men
saynt
Ierome
gyueth
a
good
counsell
in
a
pystell
before
Esaie
the
prophete
.
He
willeth
that
men
shuld
fyrst
reade
,
and
then
despyse
,
least
they
maye
he
thought
not
of
a
trewe
iudgemente
or
knowlege
,
but
of
a
presumption
,
of
hatred
to
condempne
those
thynges
they
knowe
not
yf
men
wolde
folowe
here
saincte
Hieromes
counsell
they
wolde
not
be
so
redy
to
condempne
as
they
be
.
whiche
as
beestes
without
reason
they
corrupte
them selues
.
Iude
here
sayth
they
corrupte
them selues
naturally
as
brute
beestes
with
oute
reason
,
as
who
shulde
saye
they
lyue
in
welth
and
pleasure
,
and
in
satisfyenge
the
desyre
of
their
fleshe
,
they
passe
brute
beestes
whiche
be
without
reason
whiche
lyue
after
their
nature
,
but
these
in
the
fylthynes
of
their
flesh
they
kepe
not
her
measure
nor
meane
,
all
together
giuen
vnto
pleasure
of
eatinge
and
drinkynge
,
and
to
satisfy
the
other
pleasures
of
the
body
,
wherfore
they
be
worse
then
brute
bestes
which
lyue
after
their
nature
.
wo
be
vnto
them
/
for
they
haue
folowed
the
way
of
Cayne
.
Here
Iude
no●eth
these
pseudeapostels
to
be
full
of
enuy
,
as
Cayne
was
towardes
his
brother
Abell
whome
he
kylled
.
Cayn
enuyed
his
brother
abell
because
his
brothers
sacrifyce
was
better
or
more
iust
then
his
.
Genesis
.
iiii
.
and
therfore
he
dyd
kyll
him
.
So
there
be
many
that
foloweth
the
waye
of
Cain
whiche
can
not
beare
that
other
men
,
and
other
mennes
workes
shulde
be
preferred
before
theym
,
or
theyre
workes
.
Here
is
to
be
noted
,
fyrst
Cayn
an
euell
man
to
haue
enuyed
his
brother
Abel
a
good
man
.
Secondly
Cayne
of
enuy
to
haue
persecuted
his
brother
be
cause
his
brother
was
better
then
he
,
and
his
brothers
workes
preferred
before
hys
.
Thyrdely
that
it
greueth
euell
men
,
other
man
,
or
other
mennes
workes
,
or
oblacyons
to
be
preferred
before
theym
.
Fourthely
that
two
brethren
of
one
man
,
and
of
one
woman
,
the
one
to
haue
bene
good
,
and
the
other
euell
.
Fyftely
one
brother
to
haue
kylled
an
other
of
malice
,
enuy
,
and
hatred
.
Syxtely
learne
enuy
,
and
hatred
to
bryng
murdoure
,
and
man
slaughter
at
the
ende
.
Seuently
learne
that
euell
men
allwayes
enuyeth
good
men
,
persecuteth
theym
with
mortall
hatred
,
without
a
cause
,
and
at
the
laste
kylleth
theym
.
And
that
this
thynge
is
no
newe
thynge
,
here
you
maye
see
of
Cayn
,
and
Abell
.
Many
there
is
that
entre
the
way
of
Cayn
and
foloweth
his
foote
steppes
,
in
his
enuy
and
malyce
drowned
,
and
these
be
called
Caynys
.
Many
there
be
nowe
a
dayes
Caynys
that
enuyeth
the
true
preachers
of
the
Gospell
,
but
these
shall
haue
a
rewarde
with
Cayn
to
whom
the
apostell
doth
threate
wo
,
that
is
to
saye
,
euerlastynge
woo
and
dampnacyon
,
that
for
feare
of
payne
men
shuld
abstayn
from
enuy
&
hatred
The
punysshemente
taken
iustely
of
Caine
maye
feare
other
from
the
enuy
malyce
,
and
hatred
of
Cayne
.
Iude
sayenge
wo
be
to
these
men
that
goeth
the
waye
of
Cayn
.
He
doth
not
desyre
wo
to
Caynis
,
but
he
sheweth
wo
&
payne
to
come
to
them
,
whiche
doth
the
workes
of
Cain
,
and
fulfyll
their
enuy
and
malyce
,
by
the
death
of
an
Innocent
.
And
are
spylte
in
the
erroure
of
Balaam
for
lucre
sake
.
The
apostell
sheweth
woo
to
come
to
them
whiche
are
spylte
in
the
errour
of
Balaam
,
or
polluted
by
suche
couetousenes
as
Balaam
was
,
he
thretyth
wo
euerlastynge
to
theym
,
whiche
for
money
,
or
for
fylthy
lucre
sake
doethe
these
thynges
that
is
not
mete
ne
conuenient
,
whiche
doth
euer
for
their
belly
sake
,
for
hope
of
lucre
or
aduauntage
After
the
example
of
Balaam
,
whiche
for
money
wolde
haue
cursed
the
people
blessed
of
god
,
more
regardinge
money
then
the
commaundement
of
god
.
Of
this
Balaam
it
is
wrytten
.
Nu.
xxii
.
xxiii
.
howe
he
was
hyred
of
Ba●ach
to
come
and
curse
the
people
of
god
,
and
howe
he
was
content
to
do
it
for
money
,
but
god
dyd
not
suffer
hym
but
when
he
shulde
haue
cursed
them
,
he
dyd
blysse
them
,
whiche
story
sheweth
the
noughtynes
of
man
,
and
howe
money
wyl
corrupt
hym
sone
,
and
that
man
can
do
no
more
then
God
wyll
suffer
hym
.
But
there
be
nowe
many
worse
then
Balaam
,
whiche
corrupte
by
money
wolde
only
haue
cursed
the
people
whome
God
dyd
blysse
.
There
be
many
worse
I
feare
me
then
Balaam
,
whiche
not
onely
for
money
wolde
curse
the
people
blessed
of
God
,
but
also
wolde
begyle
and
deceyue
,
&
bringe
them
to
erroure
,
to
heresyes
,
to
ydolatrye
for
money
.
I
praye
you
what
Goddes
or
Goddesses
haue
they
set
vp
in
many
places
to
be
worshypped
to
gette
money
with
all
of
men
?
what
worshyp
or
veneracyon
of
images
haue
they
sucked
oute
of
their
fyngers
for
money
.
Images
for
to
be
a
remembraunce
of
the
holynes
of
saintes
I
do
approue
,
but
to
gette
money
with
ymages
I
do
not
approue
,
yea
what
miracles
say
they
hath
ben
done
for
the
holynesse
of
the
ymages
,
so
be
that
they
myght
make
theym
more
rycher
by
oblacions
,
ye
who
can
tell
half
the
wayes
and
meanes
that
they
haue
founde
to
get
,
ye
to
extort
money
from
men
,
what
by
ymages
,
by
pardons
,
by
pylgrimages
,
by
indulgenses
,
by
ceremonies
,
by
hallowynge
of
churches
,
churchyardes
,
belles
,
bokes
,
chalyces
,
vestymentes
,
abbases
,
monasteries
,
by
relygyon
of
munkes
,
channons
,
fryers
,
preestes
,
bysshoppes
,
cardynalles
,
and
suche
lyke
,
by
prayers
,
bedys
,
psalmes
,
masses
,
and
many
suche
lyke
,
and
all
inuenced
for
money
,
for
withoute
money
none
of
these
consecracyons
,
or
hallowynge
is
graunted
what
consecracion
maketh
not
the
holy
smel
of
money
?
no
pardon
,
no
indulgence
,
is
graunted
withoute
money
.
Thervpon
came
vp
this
comon
verse
.
Cu●ia
romana
non
cupit
ouem
sine
lana
,
that
is
to
saye
the
courte
of
Rome
care●h
not
for
the
shepe
without
her
flese
or
woll
.
Of
suche
marchaundyse
greate
aduauntage
,
greate
lucre
hathe
commen
vnto
the
inuentours
,
to
the
Maysters
of
this
sutteltye
and
craft
,
to
them
hath
bene
plesaunde
the
smell
of
lucre
,
what
matter
so
euer
it
were
.
These
be
they
that
in
a
manner
haue
corrupted
the
hole
worlde
,
in
so
moche
that
these
thynges
that
be
good
&
iust
can
not
come
to
passe
without
money
.
Therfore
the
Apostell
threteth
woo
to
them
for
they
not
onely
are
in
the
same
decepcion
with
Balaam
,
but
also
they
are
full
of
that
deceiuablenes
,
therfore
he
sayth
they
be
spylte
by
this
maner
of
deceyuing
,
that
terme
he
vseth
to
shew
the
abundaunce
of
their
deceyt
,
for
ther
is
no
thynge
they
wolde
not
do
for
a
vauntage
,
good
smell
to
them
always
is
a
vauntage
of
luere
or
money
,
many
be
nowe
a
dayes
lyke
vnto
theym
,
whiche
all
shall
haue
a
rewarde
with
them
,
that
is
to
saye
wo
euerlastynge
.
Therfore
forsake
Balaams
decepcion
betyme
,
and
be
no
more
a
Balaamyte
,
leste
wo
com
vpon
you
soner
then
you
be
ware
.
And
are
cast
a
waye
in
the
treason
of
Core
.
Wo
sayth
the
Apostell
shall
come
to
theym
,
whiche
be
in
the
treason
with
Core
,
whiche
dothe
conspyre
agaynste
Moyses
,
and
Aaron
,
as
Core
and
his
companyons
dyd
.
Of
the
coniuracion
and
conspiracy
styred
vp
by
Core
and
his
companyons
agaynste
Moyses
,
and
Aaron
,
it
is
●●d
Nu.
xvi
.
how
that
Core
not
being
content
with
his
callynge
and
lotte
wolde
haue
ben
ruler
to
the
people
of
god
,
whome
Moyses
by
the
mighty
power
of
god
dyd
bring
out
of
Egypt
.
This
Core
perceyuyng
he
coulde
not
haue
that
rule
that
he
desyred
,
he
gathered
a
great
nombre
of
people
,
and
made
a
conspiracy
agaynst
Moyses
&
Aaron
,
&
so
thought
to
haue
kylled
them
,
&
made
hym selfe
&
other
whom
he
wolde
rulers
of
that
people
,
but
god
dyd
not
suffre
hym
to
brynge
to
passe
that
he
entended
,
but
dyd
cast
hym
in
his
owne
●ourne
,
god
delyuered
his
seruauntes
Moyses
&
Aaron
,
and
shewed
his
myght
and
power
agaynst
Core
,
Dathan
,
Abyron
,
&
theyr
companyons
,
and
made
the
earthe
to
open
and
swalowe
Core
,
Dathan
,
Abyron
,
&
all
them
that
were
of
conspiracy
with
them
.
Here
be
some
thinges
to
be
noted
.
Fyrst
the
maliciousnes
of
Core
and
of
them
whiche
assented
to
hym
.
Seconde
,
that
he
was
not
con●ent
with
his
lot
and
callyng
of
god
.
Thyrde
,
that
he
dyd
enuy
Moyses
and
Aaron
,
that
were
elected
of
god
to
be
rulers
of
his
people
.
Fourth
,
that
he
dyd
gather
other
vnto
hym
,
that
thought
his
cause
good
,
&
wolde
take
his
parte
,
to
put
downe
the
rulers
elected
by
god
.
Fift
,
that
no
man
is
so
euyll
nor
haue
so
euyll
a
cause
but
there
is
some
that
wyll
agre
vnto
hym
,
&
be
wyllynge
to
helpe
him
to
iustify
his
noughty
cause
.
Sixte
,
Euyll
agreeth
soone
to
euyll
,
&
lyke
wyll
to
lyke
.
Seuenth
,
the
punyshment
of
Core
,
Dathan
,
Abyron
&
their
companyons
may
monyshe
al
other
to
to
beware
to
conspyre
agaynst
Moyses
&
Aaron
ministers
of
god
,
the
erth
that
swalowed
them
vp
,
may
monyshe
all
men
that
they
shal
not
murmure
,
grudge
ne
conspyre
agaynst
suche
whom
god
hath
put
&
set
in
authoritie
&
rule
ouer
the
common
peple
.
Therfore
let
al
pse
〈…〉
apostels
and
all
other
beware
●est
they
murmure
grudge
or
cause
sedition
agaynst
the
mynysters
of
god
agaynst
powers
ordeyned
of
god
,
left
it
chaunce
to
them
like
vengeance
as
dyd
to
Core
&
his
companyons
,
by
the
whiche
they
haue
perysshed
.
Le●ne
here
how
nyely
they
displease
god
,
that
be
not
content
with
their
lot
,
with
theyr
callyng
,
but
wyl
desyre
&
take
an
hyer
honour
then
they
be
called
to
,
Ye
that
wyll
conspire
against
powers
ordyned
of
god
,
&
not
be
obedient
to
them
,
after
the
ordynaunce
of
god
Ro.
xiii
.
The
punyshment
of
Core
&
his
companyons
how
highly
they
dispiesed
god
doth
shewe
,
that
doth
as
Core
did
.
O●
Core
you
may
rede
the
story
Fru
.
xvi
.
&
there
note
mo
thynges
of
hym
.
These
ar
spottes
which
of
your
kyndnes
feest
togyder
without
fea
.
e
feadynge
them selues
.
Iude
reproueth
the
iudgement
of
the
people
towardes
these
pseudapostels
,
of
the
symple
people
they
be
c●unted
to
be
the
worshyp
,
honour
,
and
ornament
of
all
charitie
,
of
all
vertue
:
but
yf
they
be
nerely
loked
on
they
are
not
that
thyng
that
they
be
counted
to
be
,
they
are
not
the
honour
nor
the
beauty
but
they
〈◊〉
the
very
fyithynes
it selfe
,
and
the
very
spo●●es
of
whom
commeth
and
spryngeth
that
thynge
that
befo●meth
the
hole
face
,
the
hole
body
.
Furthermore
in
that
he
sayth
that
they
be
the
spottes
amonges
your
charytyes
,
as
Erasmus
translation
hath
,
an
other
thynge
he
doth
appere
to
saye
,
as
who
shulde
say
,
they
by
craf●e
,
suttelty
,
falshede
,
hypocrysye
and
symulation
hath
goten
of
you
great
rychesse
,
great
possessions
,
landes
and
tenementes
,
whiche
you
haue
gyuen
to
theym
of
your
charitie
,
supposyng
that
they
were
the
honoure
,
the
worshyp
,
the
beautye
of
the
worlde
,
and
that
in
them
were
all
holynesse
,
and
nothynge
bu●
holynesse
that
they
were
the
lyghtes
and
lanternes
of
Chrystes
religyon
,
the
very
trewe
patrones
to
folowe
in
all
holynes
of
lyfe
,
after
whome
men
shulde
fourine
and
fassyon
theyr
lyues
.
And
for
that
cause
what
some
euer
you
dyd
gyue
to
theym
of
your
charytye
,
you
thought
it
well
bestowed
,
supposynge
that
they
take
onely
necessaryes
for
them selues
,
the
resydue
to
bestowe
after
the
best
fassyon
.
But
it
is
not
so
(
saythe
Iude
)
as
you
thynke
,
they
be
not
the
honour
and
beautye
of
men
,
but
they
be
the
spottes
that
disfygureth
men
,
they
be
the
pestilence
and
destruction
to
men
,
yf
they
be
in wardly
consydered
.
I
graunte
they
be
e●ampl●rs
and
patrones
,
but
of
all
euyll
and
mischefe
.
Of
you
they
haue
goten
ryches
and
substaunce
by
crafte
,
by
falsehede
,
hypocrysye
and
symulacyon
:
but
as
they
〈…〉
goten
theyr
goodes
euyll
,
so
they
s
〈…〉
them
euyll
,
as
the
common
sayinge
is
euyll
goten
euyll
gone
:
ye
ofte
tymes
it
chaunceth
,
that
thynge
whiche
is
euyll
gotten
,
to
be
worse
s●ence
,
rychesse
gotten
of
your
charytye
by
hypocrisye
and
simulacion
,
they
do
not
spende
them
in
the
feadynge
of
poore
people
in
warkes
of
charytye
,
but
in
mutuall
feastes
to
great
men
,
to
ryche
men
,
byenge
promotion
and
dignitye
,
gyuynge
great
rewardes
to
suche
as
nede
not
,
to
optayne
fa●oure
of
men
they
spende
theyr
rychesse
in
mutuall
bankettynge
and
feastynge
,
in
goodly
&
delycate
fare
,
in
feadynge
of
horses
and
dogges
,
I
wyll
not
saye
all
.
These
men
all
thoughe
they
be
counted
of
the
worlde
to
be
the
honoure
and
beautye
of
the
worlde
,
and
so
they
wolde
be
counted
them selfe
,
yet
saynct
Iude
here
calleth
theym
the
spottes
and
the
destruction
of
Christis
religion
,
and
howe
some
euer
they
be
counted
with
the
worlde
,
they
be
before
god
as
spottes
and
fylthynes
that
disfygureth
.
Yf
any
wyll
consyder
theyr
lyues
(
sayth
saynet
Iude
)
they
lyue
without
feare
of
god
or
of
man
,
they
lyue
after
theyr
owne
pleasure
and
voluptuousnesse
,
other
lyueth
in
great
penurye
and
pouertye
,
in
great
labour
,
great
payne
,
and
in
the
swette
of
theyr
browes
gette
theyr
lyuynge
full
hardly
.
They
lyue
in
great
welth
and
abundaunce
in
ydelnes
and
pleasure
,
hauyng
all
thynges
abundauntly
without
any
care
or
thoughte
,
takyng
no
labours
nor
paynes
to
feade
the
flocke
of
Chryst
,
and
yet
they
wyll
be
theyr
pastors
,
and
suffer
their
shepe
to
stray
away
from
the
folde
,
and
to
be
a
pray
for
the
wolfe
,
foxe
,
and
the
deuyll
,
they
wyll
lay
great
burdens
and
yockes
on
other
mennes
neckes
,
but
they
them selues
wyll
not
ones
payse
them
with
theyr
fynger
.
Therfore
not
withoute
a
cause
Iude
calleth
theym
sp●●●●s
whiche
lyue
without
all
feare
eatynge
and
drynkynge
,
passynge
the
tyme
in
sporte
&
game
,
takyng
al
their
ple●u●es
here
,
as
who
shulde
say
,
there
were
none
other
world
after
this
,
therfore
they
eate
&
drinke
and
make
good
●●e●e
,
and
take
theyr
pleasure
whyle
t●ey
are
here
,
for
after
this
world
they
thynke
there
is
none
other
world
,
and
yf
there
be
any
,
what
they
shall
haue
there
they
can
not
tell
,
suche
be
the
wordes
of
infideles
,
as
appereth
Sapientie
.
ii
.
To
suche
truly
in
an
other
worlde
shall
be
sorowe
to
their
soppes
payne
and
woo
euerlastynge
.
Cloudes
they
are
without
water
,
caryed
aboute
of
wyndes
.
Iude
accuseth
these
pseudapostels
of
a●●ogancy
,
they
thynke
them selues
to
be
cloudes
,
cloudes
be
a
boue
men
,
they
moue
in
the
ayre
or
element
,
oftymes
they
obscure
and
darke
the
lyght
of
the
sone
from
men
,
out
of
them
commeth
water
that
temporeth
the
earth
,
that
maketh
grasse
,
and
corne
growe
,
so
lyke
wise
these
pseudapostelles
thinketh
them
cloudes
,
that
is
to
saye
,
that
they
are
halfe
Goddes
,
and
aboue
men
and
giue
the
water
(
that
is
to
saye
)
doctryne
that
tempereth
the
earth
,
that
is
to
saye
all
men
be
tempered
,
&
ruled
by
their
doctryne
,
I
graunte
saythe
Iude
that
they
be
cloudes
as
they
counte
them selues
,
but
they
be
cloudes
caryed
of
the
wyndes
hyther
and
thyther
,
they
be
inconstant
hauing
no
sure
doctrine
for
they
be
cost
this
way
and
that
way
with
euerye
pufte
and
blaste
of
wynde
they
be
caryed
with
the
winde
,
they
be
cloudes
,
but
vnprofytable
withoute
water
to
temper
the
earth
that
is
drye
,
the
is
to
say
they
want
hole
&
holsome
doctryne
of
god
by
the
whiche
they
myght
and
shulde
temper
the
thurstie
and
dry
Soules
and
conforte
afflycted
conscyences
they
be
cloudes
,
but
suche
as
darkens
and
kepe
awaye
from
men
the
lyght
of
the
sonne
,
that
is
to
saye
they
kep●
bake
the
truth
of
goddes
worde
,
and
wyll
not
lette
it
appere
to
men
as
muche
as
lyeth
in
them
they
darke
the
trueth
of
Goddes
Gospel
by
their
tradicyons
,
by
dremes
,
by
inuencyons
of
men
,
whiche
they
commaunde
and
teach●●o
kepe
in
the
steede
of
Goddes
worde
,
they
leade
vs
from
the
lyght
in
to
darknes
,
and
wolde
make
vs
to
beleue
darcknes
to
be
light
.
They
bring
vs
from
Goddes
worde
in
our
yough
to
gentylle
authors
whiche
we
muste
learne
fyrst
,
knowing
well
the
bottell
euer
to
smell
of
that
lyquor
whiche
he
fyrst
receyueth
,
yf
we
were
brought
vp
soberly
by
a
sober
and
dyscrete
mayster
in
gods
learning
,
I
suppose
we
shulde
euer
smell
of
that
liquor
as
Titus
and
Timotheus
did
.
Saint
Paul
prayseth
their
bringinge
vp
.
i.
Timo.
iiii
.
ii
.
T●mo
.
iii.
besydes
this
that
they
leade
vs
out
of
the
waye
from
Goddes
learnyng
to
gentyll
authors
,
as
to
Aristotle
,
Plato
,
zenophon
,
and
suche
other
,
when
we
be
passed
them
,
then
the
way
is
stopped
to
Christ
,
but
we
must
then
go
to
dunce
,
dorobell
,
au●royse
,
bryco●
,
anthony
,
gabryell
,
thomas
and
s●che
lyke
,
and
at
the
laste
when
we
shall
●●m
to
the
study
of
holy
scripture
must
be
wrasted
and
wrythed
after
theyre
myndes
,
&
their
termes
,
and
their
subtyll
dystynccyons
,
althoughe
they
be
neuer
so
farre
contrary
to
the
true
meanyng
of
the
scrypture
.
Christ
commaundeth
vs
Iohan.
v.
to
serche
scryptures
these
cloudes
commaundeth
the
contrary
to
serch
doctors
as
gentyll
authors
,
&
skole
doctors
as
dunce
dorobel
petrus
hisyanus
&
such
like
,
holy
scripture
is
to
be
vnderstandyd
fyrst
by
the
scrypture
it selfe
,
one
place
expoundeth
an
other
,
The
holy
ghost
can
best
expounde
him selfe
.
Seconde
by
the
knowledge
and
phrase
of
the
tonges
,
as
oflaten
,
grece
and
hebrue
.
Thyrdely
by
the
exposycions
of
the
holy
doctours
that
was
exercysed
in
scripture
,
as
by
the
exposycion
of
sainct
Augustyne
,
Hierome
,
Ambrose
,
Chrisostone
,
Liprian
,
Lirill
,
and
suche
lyke
,
and
theyr
exposycyons
taken
where
it
agreeth
with
scrypture
,
and
forsakynge
where
they
agree
not
with
Scrypture
,
as
these
Authours
wolde
their
writynges
to
be
taken
as
apereth
in
their
workes
,
these
authors
wolde
haue
no
man
so
addycted
vnto
theyr
sayinges
,
that
what
so
euer
they
shulde
speke
or
had
written
that
it
shulde
be
beleued
as
truth
,
and
as
an
arcycle
of
the
fayth
,
but
they
made
the
scrypture
of
God
to
be
iudge
of
their
writinges
.
They
be
trees
rotten
in
authum
vnfrutefull
/
twyse
deade
/
and
plucked
vp
by
the
rotes
.
Iude
compareth
these
pseudapostels
or
false
doc●ors
to
rotten
trees
in
●●●e
of
haruest
,
vnprofytable
he
calleth
them
,
because
they
bring
furth
no
good
frute
but
only
occupieth
the
grounde
where
good
trees
shulde
growe
,
these
wychered
trees
be
lyke
to
other
trees
whiche
bringeth
fourth
good
frute
in
tyme
conuenyent
,
these
trees
as
other
doth
bud
they
brynge
forth
leues
blossoms
,
and
floures
,
but
they
be
withoute
frute
in
tyme
of
haruest
,
then
they
be
wethered
not
only
vnprofytable
without
frute
,
but
also
they
be
twyse
deade
to
them selues
and
to
other
,
that
is
to
saye
they
brynge
death
to
them selues
,
and
also
to
other
that
beleueth
them
,
they
be
as
trees
deade
and
plucked
vp
by
the
rotes
as
deade
and
rotten
,
so
they
besuch
as
in
whome
there
is
no
hope
of
amendment
as
in
the
tre
pluckyd
vp
there
is
no
hope
that
it
shulde
receiue
rote
and
lyfe
agayne
.
Trees
that
be
wethered
in
haruest
do
not
liue
agayn
ne
growe
but
they
rote
euer
more
and
more
,
and
at
the
last
falleth
downe
deade
,
they
be
vnprofytable
burdeins
and
lodes
of
the
earth
nother
profytable
to
them selues
nor
other
,
such
be
these
pseudapostels
.
Also
they
be
as
trees
twyse
deade
,
nother
they
lyue
in
themselues
,
nor
in
other
,
they
lyue
nother
in
bodye
nor
in
soule
,
they
be
deade
in
the
rote
,
in
the
stocke
,
without
leaf
,
without
frute
,
for
they
be
deade
,
that
is
to
saye
they
haue
nother
true
fayth
hope
nor
charyte
nor
yet
good
workes
,
nor
holsom
doctrine
to
teache
them selues
and
other
,
they
be
also
trees
plucked
vp
by
the
rotes
that
is
to
saye
they
be
rased
oute
from
the
boke
of
life
,
and
cleane
separated
from
Christ
,
howe
muche
someuer
they
bost
and
crake
them
to
be
planted
&
grafted
in
Christe
,
and
to
lyue
in
Christe
,
and
bringe
furth
frute
that
pleased
Christe
best
,
yet
Iude
sayth
they
be
seperated
from
Christ
,
and
deade
in
Christ
Iude
is
alwaye
contrary
to
theyr
proude
opynion
of
them selues
,
whiche
he
laboreth
to
plucke
from
them
.
They
are
the
ragyng
waues
of
the
see
,
foming
out
their
owne
shame
.
Iude
contynueth
styll
descrybyng
these
pseudapostels
,
he
calleth
them
the
ragynge
waues
of
the
see
,
for
as
these
outrageouse
waues
fearse
and
cruell
doth
tosse
the
quiet
and
peaciable
shyp
nowe
vp
nowe
downe
,
now
this
way
nowe
that
waye
,
&
maketh
the
shyp
&
them
that
be
in
it
euer
in
parel
of
drouning
&
wyl
not
suffer
them
to
be
quyet
.
But
what
doth
these
troublesom
waues
of
that
se
,
nothing
els
put
fometh
out
theyr
foome
and
fylthynes
,
and
theyr
owne
shame
,
so
these
pseudapostels
do
troble
and
vexeth
quiet
and
peaceable
men
,
moore
outragyouse
then
the
see
,
whiche
somtyme
ceaseth
of
this
outragiousnes
and
is
caume
.
These
pseudapostels
be
more
outragyouse
then
the
see
,
for
they
neuer
ceaseth
to
troble
,
vex
and
dysquyet
those
that
wolde
lyue
in
quietnes
&
peace
.
These
pseudapostels
stereth
vp
contencion
,
debate
,
and
strif
they
troble
the
common
quyetnes
,
the
common
peace
,
they
trouble
the
hoole
worlde
perswadyng
them selues
to
be
the
lyght
,
the
lanterne
of
the
worlde
,
theym
to
be
the
poostes
and
pyllers
of
Christes
church
with
the
which
Christ
hath
promysed
euer
his
presence
to
the
ende
of
the
worlde
,
and
that
they
can
not
erre
,
and
yet
their
lyfe
is
contrarye
to
that
lyfe
that
GOD
requyreth
of
his
church
to
whome
he
promysed
his
presence
,
and
for
this
commeth
suche
cumult
,
such
trouble
in
the
worlde
that
men
wyl
not
beleue
them
,
saying
they
haue
the
presence
of
god
always
with
them
,
&
that
they
can
not
erre
,
nor
god
wold
not
suffer
them
to
erre
so
longe
,
for
this
they
rage
,
they
rampe
,
they
be
wode
,
they
troble
all
good
men
,
&
these
that
wolde
lyue
quietly
they
vexe
,
they
trouble
,
they
do
them
iniuries
,
&
speke
euyll
&
rayle
on
them
shamefully
:
but
in
so
doyng
what
gete
these
pseudapostels
to
them selues
?
trewly
nothyng
els
but
that
Iude
here
sheweth
,
they
fome
&
spewe
out
their
owne
shame
&
rebuke
to
their
vtter
confusion
.
Beholde
to
what
purpose
&
ende
commeth
these
proude
wordes
of
pseudapostels
?
truly
to
their
owne
great
shame
&
confusion
,
their
craft
,
their
suttelry
,
their
hypocrisye
is
knowen
well
ynough
,
let
them
therfore
halte
no
more
before
crepyls
,
their
madnes
shall
be
knowen
to
all
men
,
as
sait
Paule
sayth
.
ii
.
Tim̄
.
iii.
They
are
wanderynge
sterres
,
to
whome
is
reserued
the
myst
of
darknes
for
euer
.
Also
Iude
calleth
them
wanderyng
sterres
,
because
they
be
wauerynge
as
these
sterres
be
,
mouable
&
inconstant
tost
&
moued
with
euery
winde
,
so
be
these
pseudapostels
inconstant
moued
with
euery
wynde
of
the
flesshe
,
or
of
desyre
of
the
world
,
&
be
caryed
whether
the
desyre
of
the
fleshe
moueth
them
,
also
wauering
sterres
gyues
no
lyght
,
but
darkes
the
lyght
of
other
starres
,
&
letteth
the
lyght
of
clere
sterres
,
&
they
be
caryed
of
the
wynde
whether
that
wynde
bloweth
:
the
nature
of
these
starres
these
pseudapostels
foloweth
,
men
lyght
in
condition
,
maners
&
lernynge
,
whiche
wyll
go
&
chaunge
as
the
wynde
bloweth
,
&
say
as
the
worlde
&
most
part
sayth
for
lucres
sake
,
&
play
Gnatoes
parte
very
well
as
Terence
doth
say
:
what
other
men
say
,
they
wyll
say
the
same
,
and
fassion
them selfe
to
the
most
parte
,
caryng
no
thynge
what
the
trewth
wyll
or
requireth
,
but
rather
what
the
heed
rulers
&
the
multitude
wyll
&
commaundeth
,
although
we
knowe
the
most
part
to
be
ignorant
of
that
trewth
:
for
many
shal
be
dampned
,
&
few
saued
:
wherfore
it
is
not
always
sure
to
agre
to
the
most
parte
.
To
whom
is
reserued
the
myst
of
darknes
for
euer
.
Now
Iude
sheweth
the
paine
reserued
for
these
pseudapostels
&
maysters
of
lies
,
the
myst
of
darknes
,
that
is
to
say
euerlastyng
payne
in
darknes
,
&
where
shal
euer
be
darknes
,
wepyng
&
gnasshing
of
ceth
.
He
doth
appere
to
allude
to
them
bryngynge
in
darknes
to
the
lyght
of
trewthe
,
what
darknes
they
bring
to
the
light
,
no
man
can
expresse
ne
shewe
,
and
those
at
the
last
shall
receyue
euerlasting
darknes
in
paynes
.
Iude
here
dothe
feare
men
from
synne
for
feare
of
payne
,
shewynge
synners
that
wyl
not
repent
,
not
to
escape
euerlasting
payne
,
whiche
shal
be
in
darknes
to
theyr
great
condempnacion
&
punyshment
.
Therfore
let
no
man
thinke
that
he
may
synne
&
escape
all
punyshment
:
for
god
of
his
iustice
wyll
not
suffer
synne
to
be
vnpunyshed
in
these
that
wyll
not
repent
.
In
repentynge
he
forgyueth
and
pardonneth
moche
synne
.
Enoch
the
seuenth
from
Adam
ꝓphecied
before
of
suche
,
saying
behold
the
lord
shal
come
with
thousandes
of
saynctes
to
gyue
iudgement
agaynst
all
men
/
&
to
rebuke
all
that
are
vngodly
among
them
:
of
all
their
vngodly
dedes
whiche
they
haue
vngodly
committed
/
&
of
all
their
cruell
spekinges
whiche
vngodly
synners
haue
spoken
against
him
.
Lest
any
man
shulde
thynke
hym
to
haue
spoken
any
newe
thynge
of
these
pseudapostels
to
be
punysshed
,
yf
they
do
not
repent
,
he
bryngeth
in
the
prophecy
of
Enoch
to
confyrme
his
sentence
sayinge
that
Enoch
was
a
good
man
the
seuenth
from
Adam
,
&
that
he
ꝓphecied
paynes
and
greuous
punyshmētcs
to
come
vpon
euyll
men
,
yf
they
dyd
not
repent
.
Also
Enoch
inspired
with
the
spirite
of
god
dyd
prophecy
the
lord
for
to
come
with
many
thousandes
of
saynctes
(
of
the
day
of
iudgement
he
appereth
to
speke
)
to
gyue
iudgement
agaynst
all
euyll
men
,
&
to
reproue
them
of
theyr
noughty
wordes
and
dedes
,
of
theyr
noughty
&
euyl
wordes
agaynst
god
&
the
professers
of
his
trewthe
.
Of
the
whiche
sayinge
it
is
euydent
that
god
wyll
reproue
in
that
day
as
well
euyl
wordes
as
euyll
dedes
.
Also
Iude
here
certifieth
vs
,
that
the
day
of
iudgement
wil
come
,
in
the
which
day
god
wyll
rewarde
good
men
with
hye
rewardes
:
&
euyll
men
with
euerlastynge
punyshement
.
He
wyll
come
to
iudgement
hauyng
with
hym
many
thousandes
of
his
sayntes
:
in
the
whiche
day
there
shall
be
shewed
as
well
the
euyll
wordes
,
as
the
euyll
dedes
of
euery
man
,
and
shall
be
made
open
to
all
the
worlde
.
Of
the
whiche
wordes
and
dedes
euery
man
shall
make
a
counte
for
hym selfe
:
and
yf
they
haue
done
well
,
they
shall
receyue
a
rewarde
:
yf
they
haue
done
euyll
they
shall
be
commytted
to
payne
and
punysshement
euerlastynge
.
Iude
here
threttenynge
payne
euerlastynge
to
euyll
men
dyd
no
newe
thynge
,
for
Enoch
the
seuenth
after
Adam
dyd
the
same
.
Also
here
is
to
lerne
the
goodnes
of
god
,
whiche
prouydeth
in
all
tymes
som
good
men
,
which
disswadeth
men
from
synne
for
feare
of
punyshement
,
and
also
whiche
hathe
shewed
mercy
,
grace
&
remissyon
of
synne
to
be
onely
of
god
that
all
trust
and
al
confidence
shulde
be
put
in
god
.
This
place
of
Iude
scarse
in
any
other
place
of
scripture
is
founde
,
therfore
some
of
the
fathers
longe
dyd
reiecte
this
pystell
of
Iude
,
but
this
is
not
ynoughe
to
reiecte
a
booke
or
a
pystell
for
one
or
other
sentence
,
whiche
do
not
differ
from
other
places
of
scripture
:
yf
the
sentence
dyd
differ
from
scripture
,
then
it
were
a
cause
outher
to
doutte
of
it
,
or
to
reiecte
it
,
or
elles
no.
Saynt
Paule
brynngeth
in
Iannem
and
Mambrem
.
ii
.
Timoth.
iii.
whiche
were
the
wytches
of
Pharao
,
whiche
resysted
Moyses
Erodi
.
vii
.
suche
men
there
were
,
whose
names
be
not
expressed
Exo.
vii
.
saynt
Paule
nameth
them
,
shall
we
saye
that
theyr
names
be
not
as
saynct
Paule
calleth
theym
,
because
theyr
names
is
not
expressed
in
any
other
place
of
scripture
,
that
is
no
sufficient
cause
to
say
so
,
or
to
reiect
saint
Paules
pistell
to
Timothe
,
it
is
sufficient
that
saynt
Paule
dothe
say
it
,
whom
we
knowe
dyd
speke
by
the
holy
goost
,
&
the
spiryte
of
god
.
These
are
murmurers
,
complayners
walking
after
their
owne
lustes
,
whose
mouthes
speketh
proude
thinges
,
they
haue
men
in
gret
reuerens
bicause
of
auantage
.
Iude
some
thynges
omytted
before
now
he
addeth
of
these
pseudapostels
,
affirmyng
them
to
be
murmurers
&
complayners
.
Yf
any
man
wolde
speke
against
their
vsurped
power
,
say
they
,
that
men
wold
destroy
al
holynes
,
al
vertue
&
al
goodnes
,
whiche
only
minysheth
their
power
falsly
vsurped
,
if
any
man
shal
omyt
any
thing
of
their
olde
tytle
,
by
and
by
they
crye
out
,
&
say
that
god
and
all
his
Sainctes
is
despised
,
contemned
,
and
set
at
nought
,
they
cry
the
contempte
of
god
,
and
disobedyence
to
his
churche
,
when
no
man
contemneth
god
,
nor
is
disobedyente
vnto
the
churche
of
god
,
nor
disobedyent
to
nothynge
that
god
wolde
haue
men
obedyente
to
.
Furthermore
they
be
murmurours
agaynst
god
and
his
diuyne
power
yf
any
afflyccyons
,
incommodites
,
mynysshyng
of
their
authorite
&
ruell
,
of
their
hye
tytles
and
suche
lyke
ye
they
be
not
affrayed
to
murmure
agaynst
god
,
that
he
suffereth
suche
thinges
to
chaunce
vnto
them
,
contrary
to
their
myndes
.
These
perceyuinge
theyr
lyues
to
be
very
shorte
,
they
murmoure
in
their
hartes
that
god
created
of
so
shorte
life
subiect
to
so
many
infirmytes
and
sycnesses
,
wysshynge
and
desyringe
them
to
lyue
euermore
in
this
corporall
body
in
plesure
as
they
nowe
lyue
withoute
any
payne
,
and
of
the
lyfe
to
come
vtterly
despayringe
,
measurynge
all
felycytye
and
pleasure
of
thys
bodye
.
These
pseudapostelles
be
murmurors
and
complaynors
yf
euerye
thynge
do
not
come
to
passe
after
their
mynde
,
as
God
were
to
be
blamed
that
he
punyssheth
not
straytely
theym
that
resystich
and
gaynsayeth
their
noughty
wyll
,
and
couetouse
mynde
.
They
murmure
agaynste
the
truth
knowne
,
whiche
openeth
and
sheweth
theyr
hypocrisy
&
symulacyon
longe
hidde
by
the
which
they
haue
deceyued
the
worlde
longe
.
They
murmoure
that
they
can
no
lenger
kepe
the
symple
christen
people
in
supersticyon
,
false
and
fayned
holynes
the
cause
of
theyre
murmurynge
is
by
all
coniectures
,
that
they
can
not
encrease
their
ryches
and
substaunce
no
more
by
hipocrisy
simulacyon
false
and
fayned
holynes
.
Their
murmuringe
sheweth
that
they
be
not
content
with
their
state
and
callyng
.
They
murmur
agaynst
other
,
when
agaynst
than
haue
men
iust
causes
to
murmure
&
to
complayne
,
sayenge
they
lyue
after
theire
proper
concupyscence
and
plesure
of
the
flesshe
and
not
after
the
wyll
of
god
.
whose
mouthes
speaketh
proud
thynges
.
What
bostynge
wordes
and
full
of
vanite
they
do
speake
so
far
wide
from
the
truth
.
They
saye
they
haue
power
in
body
&
soule
,
and
that
they
may
make
lawes
to
bynde
mens
consciences
vnder
the
payne
of
deadly
syn
,
but
Christ
sayth
that
men
hath
power
in
that
body
,
to
kyll
the
soule
they
can
not
saith
christ
Mat.
x.
feare
not
he
saith
these
that
kylleth
the
body
,
the
soule
they
can
not
kyll
they
haue
not
that
they
may
do
more
than
kyll
the
bodye
.
Furdermore
they
saye
they
haue
two
swerdes
,
a
spirytuall
swerde
&
a
temporall
with
the
whiche
they
may
smyte
whom
they
lyst
,
&
when
they
lust
,
contrary
is
this
their
proude
sayeng
to
sainct
Paul
.
Ro.
xiii
.
which
commaundeth
euery
man
to
be
obedienc
to
the
cyuill
powers
,
which
not
without
a
cause
bereth
the
sworde
to
ponyshe
euel
doars
to
make
good
men
to
lyue
in
peace
and
quyetnes
.
Agayne
they
saye
they
be
exempted
from
al
kynges
,
princys
and
rulers
,
from
all
trybute
or
custum
to
be
payde
to
Kynges
,
Princys
,
Emperors
,
and
that
by
their
owne
exempcyon
from
all
obedyence
of
hye
powers
and
rulers
.
And
not
onely
thus
they
haue
exempted
themselues
,
but
also
they
haue
exempted
many
other
,
as
many
relygyouse
howses
,
many
clerkes
gyuyng
to
themselues
vnder
lead
annuyte
and
exempcyon
,
in
so
muche
that
it
is
not
lawfull
for
Lyuyll
offycers
to
meddell
with
a
relygyouse
man
or
to
correcte
any
fault
of
a
religyouse
man
,
suche
be
their
proude
wordes
of
vanyte
,
whiche
they
speake
.
They
haue
men
in
greate
reuerence
because
of
auauntage
.
These
pseudapostels
prayseth
and
laudeth
men
aboue
the
mone
,
of
whome
they
loke
to
haue
lucre
and
vauntage
,
be
they
neuerso
euel
,
neuer
so
wycked
them
they
wyll
prayse
and
laude
,
them
they
wyll
flatter
sayenge
good
to
be
euell
and
euell
good
,
swet
to
be
bytter
and
bytter
swet
,
darknes
to
be
lyght
,
and
lyght
to
be
darknes
,
iustyfyenge
the
euell
for
money
,
to
whome
the
prophet
Esay
doth
thret
wo
euerlastynge
.
Esaie
.
v.
sayenge
wo
be
to
theym
that
sayth
good
is
euell
&
euell
good
,
swet
to
be
sower
and
sowerswet
,
darknes
to
be
lyght
and
lyght
darknes
,
iustifyenge
the
euell
for
money
,
these
be
flatterers
whiche
speake
not
those
thynges
whiche
the
Gospell
teacheth
,
but
they
speake
flattery
and
those
thynges
that
pleseth
them
of
whome
they
hope
to
haue
lucre
,
vauntage
,
or
hye
promotion
or
dignite
.
Erasmus
in
his
translacyon
hath
a
meruaylouse
worde
,
he
sayth
they
maruayle
at
,
or
they
haue
persons
in
admiracion
for
a
vauntage
(
as
who
shulde
saye
)
they
laude
,
they
praise
,
they
extol
persons
,
ye
they
make
them
halfe
a
god
and
all
for
lucre
sake
ye
or
equall
with
God
,
and
far
aboue
all
men
,
hath
not
the
Popes
decrees
made
the
Pope
aboue
men
,
and
as
he
were
a
god
,
loke
in
the
decrees
and
ye
shall
fynde
it
.
Do
not
they
make
the
pope
as
a
god
,
whiche
geue
authoryte
to
the
bisshop
of
Rome
to
interpret
holy
scrypture
after
his
pleasure
,
and
as
he
interpreteth
scrypture
that
it
muste
nedes
be
taken
,
and
so
vnderstande
,
and
that
it
is
not
laufull
to
discent
from
his
interpretacyon
?
do
not
they
make
the
pope
as
a
god
,
which
sayth
that
he
hath
authorytie
to
bynde
&
loose
,
what
he
wyll
in
Heauen
,
and
in
earth
,
and
at
hys
pleasure
,
when
the
Bysshoppe
of
Rome
,
or
any
other
Bysshoppe
can
not
bynde
or
lowse
,
but
after
the
wyll
and
pleasure
of
god
?
do
not
they
make
the
pope
as
a
GOD
,
which
gyue
lyke
authoryte
to
the
decrees
of
the
pope
,
as
to
goddes
worde
,
goddes
commaundment
,
these
men
I
suppose
deserueth
a
bysshoppryche
or
a
cardynallshyp
,
for
their
flattering
,
for
their
lyes
,
suche
be
they
of
whome
Iude
here
speaketh
,
whiche
haue
men
in
admyracyon
for
aduauntage
.
But
ye
dearly
beloued
/
remember
the
wordes
which
were
spoken
before
of
the
Apostelles
of
our
Lorde
Iesus
Christe
/
ho
we
that
they
tolde
yo
we
/
that
there
shulde
be
begylers
in
the
laste
tyme
whiche
shulde
walke
after
their
vngodly
lustes
.
Iude
intendynge
to
make
an
ende
of
his
pistell
exhorteth
them
to
whome
he
wrote
,
to
remember
the
wordes
of
the
apostelles
of
oure
Lorde
Iesus
Christe
,
whiche
sayde
that
there
shulde
come
begylers
and
deceauers
,
ye
mockers
skorners
,
and
despysers
of
Goddes
worde
,
whiche
do
despyse
and
set
at
nought
the
worde
of
god
preferring
mannes
doctryne
aboue
the
preceptes
of
God
,
or
at
the
leest
makynge
mannes
worde
equall
with
goddes
worde
to
auoyde
and
fle
these
men
,
and
their
false
doctryne
,
Iude
here
exhorteth
them
and
also
when
there
shulde
come
suche
men
that
wolde
despyse
and
scorne
goddes
worde
,
that
they
shuld
knowe
that
to
be
the
laste
tyme
,
and
that
these
thinges
were
fulfylled
,
whiche
the
Apostelles
of
oure
Lorde
dyd
speake
before
these
false
prophetes
dyd
come
,
that
men
monysshed
of
them
before
,
shulde
better
knowe
them
,
and
auoyd
them
,
and
be
ware
of
theym
,
and
theyre
doctryne
.
Here
the
apostell
byddeth
vs
remember
the
wordes
of
the
apostels
of
our
lorde
,
he
byddeth
vs
not
remembre
this
decre
or
that
decre
of
the
byshop
of
Rome
,
to
remembre
this
religyon
or
that
religyon
,
this
custome
or
that
custome
,
this
sayinge
or
that
sayinge
of
the
fathers
:
but
he
byddeth
vs
to
remembre
the
wordes
of
the
apostels
of
our
lorde
,
and
after
these
wordes
to
warke
and
lyue
all
our
lyfe
tyme
.
He
byddeth
not
vs
here
loke
what
this
councell
or
that
councel
haue
decreed
,
what
the
churche
of
Rome
haue
ordeyned
,
what
the
religion
of
man
hath
inuented
:
but
what
the
apostels
of
our
lorde
Iesus
Chryst
hath
commaunded
vs
in
their
writinges
to
be
kepte
,
and
to
be
fled
&
eschewed
,
these
thynges
as
necessary
to
be
done
,
other
thynges
as
charitie
of
thy
chrysten
brother
requireth
.
Some
there
be
that
thynke
this
pystel
was
not
written
of
the
apostell
of
Iesus
Chryst
,
for
these
wordes
that
he
exhorteth
theym
here
to
call
to
remembraunce
the
wordes
of
the
apostels
of
Iesus
Chryste
?
To
this
may
this
answere
be
made
,
that
it
may
well
stande
togyther
,
the
author
of
this
pystell
to
be
an
apostell
of
Iesus
Christ
,
and
also
that
he
exhorteth
them
to
call
to
remembraunce
the
wordes
of
the
apostelles
of
our
lorde
Iesus
Christ
,
and
that
for
dyuers
causes
.
Fyrst
that
he
dyd
the
same
thynge
here
that
the
apostels
of
Iesus
Chryst
dyd
,
as
shulde
appere
by
theyr
wrytynges
&
wordes
.
Secondly
to
teache
all
other
to
confyrme
theyr
doctryne
by
the
doctryne
of
Christ
and
his
apostelles
.
Thyrdely
to
confute
the
false
doctryne
of
the
pseudapostels
,
whiche
coulde
not
be
proued
by
the
wordes
of
Chryste
and
his
apostelles
,
his
owne
name
or
hym selfe
he
dyd
not
expresse
because
of
humylitie
.
In
the
laste
tyme
there
shulde
come
begilers
which
shuld
walke
after
theyr
vngodly
lustes
.
He
sayth
begylers
shulde
come
in
the
last
dayes
spoken
of
before
of
the
apostelles
of
Iesus
Chryst
,
that
men
monysshed
of
theym
shulde
the
better
be
ware
of
theym
and
of
theyr
doctryne
.
But
who
be
they
whome
the
apostell
monyssheth
here
them
to
take
hede
of
and
to
be
ware
of
.
Fyrst
they
be
these
that
contempneth
,
despyseth
,
and
maketh
a
scoffe
of
the
teachynges
of
holy
scripture
,
and
counteth
them
as
folyshnes
and
vanite
,
mocketh
and
scorneth
the
sayinges
of
holy
scripture
,
and
maketh
holy
scripture
&
the
professors
of
it
theyr
mockyng
stocke
at
tauerne
or
alehouse
,
at
their
ryot
&
feastyng
,
&
byddeth
men
sticke
to
their
olde
traditions
of
fathers
,
saying
all
the
olde
shall
come
agayne
.
I
suppose
they
wold
say
the
bysshop
of
Rome
with
all
his
traditions
shall
come
agayn
,
yf
they
durst
say
so
:
but
this
thynge
is
to
be
coniectured
they
meane
so
saying
.
Secondly
these
whiche
lyue
not
after
the
wyll
of
god
shewed
in
scripture
,
but
after
their
carnall
desyre
and
lust
doth
lyue
in
ydelnes
,
welth
and
pleasure
,
nothynge
regardyng
the
lyfe
of
the
soule
.
Thyrdly
these
whiche
separate
them selues
from
god
,
and
brynge
in
a
newe
secte
denyeng
the
lord
whiche
hath
bought
theym
,
of
whome
it
is
spoken
.
ii
.
Petri
.
ii
.
Fourthely
these
that
be
beastly
men
not
vnderstandyng
those
thynges
whiche
are
of
god
,
but
whiche
are
of
flesshe
,
not
beleuynge
the
great
resurrection
of
all
that
be
deed
,
not
beleuyng
the
iudgement
of
that
great
day
,
not
beleuyng
any
lyfe
to
be
after
this
lyfe
,
hauynge
no
faythe
to
holy
scripture
,
but
beynge
as
horses
and
mules
whiche
hath
no
vnderstandyng
.
Fiftly
these
that
haue
no
spiryte
of
god
,
no
mynde
to
good
thynges
,
but
set
theyr
myndes
to
all
myschefe
,
to
all
vnhappynes
contemnyng
all
heuenly
thynges
,
and
immoderately
desyrynge
all
worldely
thynges
,
yea
lyuynge
so
in
pleasure
as
there
were
neyther
god
ne
deuyl
,
neyther
heuen
nor
hell
,
neyther
lyfe
nor
deathe
,
neyther
pleasure
nor
payne
after
this
lyfe
.
Therfore
the
apostell
Iude
sayth
they
be
makers
of
sectes
,
naturall
,
hauynge
no
spyryte
that
is
of
god
,
yea
no
sparke
of
godlynes
,
as
is
before
shewed
,
therfore
I
do
passe
ouer
that
sentence
.
But
ye
derely
beloued
edyfye
your selues
in
your
moost
holy
fayth
praying
in
the
holy
goost
/
and
kepe
your selues
in
the
loue
of
god
,
lokyngc
for
the
mercy
of
our
lorde
Iesus
Chryste
vnto
eternall
lyfe
.
Iude
contynueth
styll
in
his
exhortation
,
desiryng
them
to
go
for
wardes
in
fayth
,
byldynge
theym selues
vpon
fayth
by
the
holy
goost
,
prayeng
in
spiryte
,
kepynge
them selues
in
charite
&
loue
of
god
,
warkynge
the
warkes
of
charite
,
kepyng
vnite
,
concorde
,
peace
,
pacience
,
as
well
in
aduersite
as
in
prosperite
,
lokynge
for
the
mercy
of
god
,
whiche
bryngeth
to
euerlastyng
lyfe
,
whiche
life
doth
not
come
of
our
warkes
,
merytes
,
nor
deseruynges
:
but
by
the
onely
mercy
of
god
,
as
testifyeth
saynct
Paule
ad
Titum
.
iii.
sayenge
,
Not
of
the
warkes
of
iustyce
whiche
we
haue
done
,
but
by
his
mercy
he
hath
saued
vs
.
And
haue
compassion
on
some
,
separatynge
them
/
&
other
saue
with
feare
,
pullynge
them
out
of
the
fyre
/
and
hate
the
fylthy
vesture
of
the
flesshe
.
Iude
here
sheweth
certayne
offices
of
charite
towardes
synners
,
and
first
he
teacheth
howe
it
becommeth
men
to
vse
them selfe
towardes
synners
that
be
not
obstynate
,
nor
obdurate
in
malyce
.
Secondly
as
touchynge
obdurate
synners
.
Fyrst
as
touchynge
all
synners
,
it
becommeth
no
man
to
be
gladde
,
to
reioyse
of
any
synne
,
of
any
vyce
in
any
man
,
but
to
be
sory
for
all
vyce
and
for
all
synne
done
,
or
iniury
done
to
any
,
or
by
any
man
.
Secondly
,
gentylnesse
,
mercy
,
pytye
,
compassyon
,
and
pardon
is
to
be
vsed
in
suche
as
by
neglygence
,
by
ignorance
,
and
by
infyrmytye
of
nature
be
fallen
to
synne
,
to
rebuke
them
softly
and
gentylly
for
theyr
synne
,
to
shewe
theym
the
daunger
of
it
,
to
exhorte
theym
to
forsake
theyr
synne
,
and
to
abhorre
it
,
to
take
and
enbrace
vertue
,
and
to
shewe
the
fruytfull
commodytyes
of
vertue
and
of
goodnesse
.
And
this
is
to
be
done
as
longe
as
there
is
hope
of
amendemente
.
But
yf
so
be
that
they
be
so
obstynate
,
&
so
obdurate
in
malyce
,
that
they
wyll
by
no
gentyll
exhortation
,
nor
gentyll
admonition
be
plucked
from
theyr
noughtynesse
,
but
wyll
contynue
styll
in
errour
,
in
heresye
,
and
in
noughty
doinges
,
then
be
you
sory
for
theym
,
praye
god
for
theym
to
conuerte
and
mollyfye
theyr
obstynate
hartes
,
and
turne
theym
to
some
grace
,
separate
your selues
from
theym
,
haue
no
medlyng
with
theym
,
let
theym
be
clere
separated
from
the
company
of
good
men
,
that
they
may
be
at
the
last
confounded
and
ashamed
with
theym selues
,
seynge
that
euery
good
man
forsaketh
theyr
companye
,
and
that
for
theyr
noughtynesse
.
Let
this
thyng
be
done
with
all
diligence
,
and
with
all
humanitye
.
Let
nothyng
be
omytted
in
you
of
your
dewtye
to
wynne
them
,
and
at
the
lest
that
theyr
soules
may
be
sauffe
in
the
daye
of
the
lorde
,
yf
it
be
possyble
.
Many
there
be
whiche
sore
complayneth
of
some
men
called
spirytuall
men
for
theyr
tyrannye
,
crueltye
,
and
vnmercyfulnesse
,
as
touchynge
suche
as
hathe
erred
from
the
faythe
,
from
the
gospell
,
and
from
holy
customes
receyued
,
whom
they
saye
the
bysshoppes
hath
burned
,
not
offeryng
mercy
,
pardon
or
gentylnesse
to
them
,
whiche
thynge
they
thynke
to
haue
ben
a
great
cause
that
they
were
so
styffe
in
theyr
euyll
opynyon
,
for
the
whiche
they
haue
suffered
deathe
for
,
or
els
bycause
the
punysshement
was
so
opprobryouse
that
they
shulde
haue
suffered
.
Yf
they
wolde
haue
forsaken
theyr
euyll
opynyon
,
that
they
hadde
leuer
haue
dyed
,
then
to
haue
suffered
suche
an
opprobryous
punysshement
,
whiche
shulde
haue
ben
an
immortall
ignomynye
to
his
name
for
euer
,
and
to
haue
ben
a
cause
that
no
man
shulde
haue
gyuen
credence
vnto
his
wordes
afterwardes
,
yf
he
hadde
spoken
neuer
soo
trewe
,
and
nothynge
but
the
gospell
of
god
.
Peter
denyed
his
mayster
Chryste
and
dyd
forsake
hym
,
and
sayd
he
neuer
knewe
hym
,
and
that
with
an
othe
.
Afterwardes
he
was
penytente
,
and
God
dyd
forgyue
hym
hys
synnes
,
he
was
not
compelled
to
beare
a
faggotte
for
his
offence
,
for
to
be
a
sygne
of
an
immortall
ignomynye
of
his
name
.
Furthermore
,
yf
God
shulde
punysshe
vs
for
euery
lyttell
faute
or
offence
done
agaynst
his
goodnesse
,
and
make
vs
repentynge
to
beare
a
faggot
,
I
suppose
there
wolde
be
many
faggottes
borne
in
a
yere
,
or
elles
fewe
repenters
.
I
do
not
here
speake
of
suche
as
hathe
ben
imprysonned
,
and
vngentylly
and
vnmercyfully
handeled
by
some
spirytuall
men
,
not
for
errours
or
heresye
,
or
for
these
thynges
that
haue
ben
contrary
to
the
holy
scripture
,
contrary
to
the
worde
of
god
,
contrary
to
holy
customes
receyued
,
contrary
to
suche
thynges
as
agreeth
with
goddes
worde
.
But
for
wordes
spoken
agaynst
abuses
of
thynges
vsed
,
and
because
they
haue
ben
vsed
,
the
simple
vnlerned
people
and
vntaught
thynketh
men
to
speake
agaynste
the
thynges
vsed
,
when
men
speaketh
agaynst
the
abuses
.
And
of
that
it
commeth
that
dyuers
trewe
preachers
is
and
hath
ben
endited
of
symple
people
of
heresye
,
as
they
call
it
,
when
these
symple
people
dothe
not
knowe
whiche
is
heresye
,
whiche
is
the
gospell
,
whiche
is
trewth
,
whiche
is
falsehede
.
Therfore
yf
it
wolde
please
the
hye
powers
and
rulers
(
to
whome
it
pertayneth
to
do
)
to
mytygate
the
rygorousnesse
of
that
lawe
whiche
to
penytent
personnes
deputeth
that
they
shuld
beare
faggottes
,
or
els
chaunge
that
punysshemente
in
to
some
other
punysshemente
:
and
also
wolde
punysshe
all
accusers
and
sclaunderers
of
other
for
heresye
with
lyke
punyshment
,
yf
they
coulde
not
proue
it
.
For
nowe
many
men
be
accused
and
be
sclaundered
of
heresye
,
and
that
for
malyce
,
for
enuye
,
for
desyrynge
men
to
do
theyr
dewtyes
,
to
preache
and
teache
the
people
of
god
gods
worde
,
to
fe●de
with
it
,
as
the
people
dothe
feade
them
with
tythes
of
theyr
benefyces
.
For
this
cause
men
be
euyll
spoken
on
,
haue
iniuryes
done
to
theym
,
be
sclaundered
and
be
accused
of
erroure
and
heresye
:
and
suche
men
be
accused
whiche
be
best
learned
,
whiche
hath
taken
moost
paynes
to
sette
forth
Goddes
worde
trewly
,
purely
,
and
syncerely
,
whiche
neuer
in
alle
theyr
lyues
dydde
preache
erroure
ne
heresye
,
whiche
I
dare
be
bolde
to
say
doth
loue
error
or
heresye
worse
then
any
of
them
that
doth
accuse
hym
,
such
as
be
ydle
them selues
,
and
wyll
take
no
payne
,
no
labours
to
teache
theire
flocke
commytted
to
their
cure
,
but
wyll
syt
all
the
daye
and
night
at
the
tauerne
at
ale
houses
eatynge
,
drinkynge
,
feastynge
,
and
makynge
good
chere
,
and
at
cardes
,
and
dyse
passynge
the
tyme
in
pleasure
,
and
then
is
a
tyme
conuenyent
to
speake
euell
,
to
rayle
,
to
slaunder
,
to
accuse
true
preachers
,
good
studentes
that
wolde
somthyng
withdrawe
them
from
their
good
chere
and
make
them
saue
their
soules
in
the
day
of
the
Lorde
yf
it
wolde
be
.
Therfore
I
suppose
verely
yt
shulde
auoyd
gret
tumult
,
greate
slaunder
,
shamefull
accusacyons
of
error
,
or
heresy
,
ye
I
suppose
it
shulde
be
greately
for
the
common
welth
,
yf
hye
powers
and
rulers
wolde
make
legem
talionis
,
that
is
to
saye
,
that
they
that
slaunder
or
accuse
other
shulde
be
punysshed
with
lyke
punysshement
,
as
heresyes
be
,
yf
they
coulde
not
proue
theyr
accusation
.
This
lawe
ordynated
shulde
stoppe
moche
false
sclaunder
,
moche
false
accusation
,
moche
trouble
of
innocentes
and
poore
men
:
it
shulde
make
goddes
worde
to
be
preached
all
abrode
purely
and
syncerely
,
it
shuld
stoppe
many
sclaunderous
and
poysonfull
mouthes
,
whiche
now
care
not
what
they
speke
of
other
,
howe
they
sclaunder
other
,
what
poyson
cometh
out
of
their
mouthes
of
other
,
it
is
vnpunysshed
.
An
other
offyce
of
charitye
there
is
to
delyuer
from
the
mouth
of
the
deuyll
those
that
be
begyled
,
deceyued
,
or
by
other
wayes
drawen
in
to
errour
or
heresye
by
the
doctryne
or
meanes
of
false
doctours
,
to
delyuer
these
from
errour
,
from
heresye
,
and
so
from
hell
fyre
,
it
parteyneth
vnto
charitye
,
of
the
whiche
saynct
Iames
dothe
speke
.
Iacobi
.
v.
saying
.
Bretherne
yf
any
man
among
you
hath
erred
from
the
trewth
,
and
any
man
shall
conuerte
hym
,
let
hym
knowe
that
he
whiche
hath
conuerted
hym
from
his
errour
shall
saue
his
soule
from
deathe
,
and
shall
couer
many
synnes
.
Iames
also
here
dothe
not
appere
that
he
wold
that
that
man
whiche
by
ignorance
,
by
neglygence
,
by
infirmytye
of
tonge
or
of
man
hath
erred
from
the
trewthe
in
to
some
erroure
whiche
he
hathe
vttered
by
his
mouthe
,
and
shewed
by
somme
other
good
man
that
he
was
in
an
errour
,
whiche
after
he
knoweth
to
be
errour
,
he
is
sory
for
it
,
that
he
helde
or
defended
suche
an
opynyon
that
was
erronyouse
,
or
any
wayes
contrarye
vnto
the
trewthe
,
whiche
opynyon
contrarye
vnto
the
trewth
he
forsaketh
,
and
taketh
gladly
with
a
good
mynde
the
trewth
,
saynct
.
Iames
doth
not
appere
to
saye
that
he
wolde
that
that
man
shulde
beare
a
fagot
for
speakynge
of
his
erroneus
opynyon
,
but
he
is
more
mercyfull
then
so
,
as
oure
sauyour
Iesus
is
mercyfull
to
vs
all
,
and
maketh
vs
not
to
beare
fagottꝭ
for
euery
faute
but
forgeueth
vs
wyllyge
vs
no
more
to
offende
.
Thirdely
Iude
here
sheweth
what
thynge
we
shulde
hate
in
euerye
synner
(
that
is
to
saye
)
his
spotted
cote
of
the
fleshe
,
that
is
to
saye
his
vyces
and
synnes
,
not
the
man
ordinated
and
created
of
God
,
but
his
euelnes
,
as
Paule
teacheth
vs
Roma
.
xii
.
hate
you
sayth
he
,
that
whiche
is
euell
and
loue
that
is
good
,
euell
therfore
is
only
to
be
hated
,
and
good
to
be
loued
,
and
thys
is
it
that
Iude
calleth
the
spotted
cote
of
the
flesshe
,
because
all
these
spottes
commeth
of
the
infirmyte
of
the
flesshe
.
This
laste
sentence
of
Iude
the
olde
translacyon
hath
moore
playnly
then
Erasmus
translacyon
hathe
,
he
saith
,
reproue
you
them
iudged
that
is
to
saye
,
reproue
them
as
worthy
to
be
iudged
,
shewe
them
obstynate
and
as
condempned
and
noughty
personnes
worthy
to
suffre
punisshment
for
their
synnes
&
obstynacy
in
synne
:
the
other
that
be
not
obstynate
,
but
by
infirmite
of
nature
fallen
vnto
synne
,
saue
and
pul
them
from
the
fyre
of
hell
,
whiche
commyth
to
suche
as
wyll
not
repent
,
and
forsake
theyr
synne
.
Vnto
hym
that
is
able
to
kepe
you
/
that
you
fall
not
and
to
presente
you
fautles
before
the
presence
of
his
glorye
with
Ioye
/
that
is
to
saye
,
to
God
our
sauyour
whiche
only
is
wyse
be
glorye
/
magestye
/
domynyon
/
and
power
nowe
&
for
euer
Amen
.
Here
Iude
maketh
an
ende
of
his
Epystell
gyuinge
thankes
vnto
God
whiche
only
is
wyse
oure
Sauyoure
whiche
maye
kepe
vs
clere
from
all
synne
,
and
make
vs
withoute
spottes
or
wryncles
in
the
syght
of
his
glorye
and
maye
make
vs
only
to
reioyse
in
hym
and
not
in
oure selues
,
nor
in
no
other
creature
but
only
in
God
,
which
hath
called
vs
before
the
begynning
of
the
worlde
,
that
we
shulde
be
holy
,
and
withoute
all
spottes
of
synne
,
yea
faureles
in
his
syght
,
as
Paule
testifyeth
.
Ephe.
i.
to
God
which
is
only
wyse
be
all
honoure
,
glorye
,
Imperye
,
domynyon
,
nowe
&
euer
worlde
without
ende
AMEN
.
The
ende
of
Iudes
pystell
.