The Newe Testament dylygently corrected and compared with the Greke by Willyam Tindale, and fynesshed in the yere of our Lorde God A.M.D. & xxxiiij. in the moneth of Nouember.

¶ W. T. vnto the Reader.

HEre thou hast (moost deare reader) the new Te¦stamēt or covenaunt ma∣de wyth vs of God in Christes bloude. Which I have looked over agay¦ne (now at the last) with all dylygence / and com∣pared it vnto the Greke / and have weded oute of it many fautes / which lacke of helpe at the begynninge and oversyght / dyd sowe therin. If ought seme chaunged / or not all to gether agreynge with the Greke / let the fynder of y^e faute consider the Hebrue Phrase or maner of speche lefte in the Greke wordes. Whose pre¦terperfectence and presenttence is ofte both one / and the futuretence is the optative mode also / and the future tence is ofte the impera∣tyve mode in the actyve voyce / and in the pas∣syve ever. Lykewyse person for person / nom∣bre for nombre / and an interroga••ion for a cō¦dicionall / and soche lyke is with the Hebrues a comen vsage.

I have also in manye places set lyght in the mergent / to vnderstonde the text by. If anye man fynde fautes ether with the trāsla∣cion or ought besyde (which is easyer for ma∣nye to do / then so well to have translated it them selves of their awne pregnant wyttes / at the begynnynge withoute foren sample) to the same it shalbe lawfull to trāslate it them selves and to put what they lust therto. If I

shall perceave ether by my selfe or by the in∣formacion of other / that ought be escaped me / or myght be more playnlye translated / I will shortlye after / cause it to be mended. Howbe it in manye places / me thynketh it better to put a declaracyon in the margent / then to run in to farre from the text. And in manye places / where the text semeth at the fyrst choppe harde to be vnderstonde / yet y^e circūstāces be∣fore and after / and offē readinge together / ma¦keth it playne ynough. & ce.

Moreover / because the kyngedome of hea∣ven / which is the scripture & worde of God / maye be so locked vp / that he which readeth or heareth it / cannot vnderstonde it: as Christ testifieth how that the Scribes and Pharises had so shut it vp. Mat. xxiii. and had taken awaye the keye of knowledge. Luke. xi. that their Iewes which thought them selves with in / were yet so locked out / and are to this daye that they can vnderstonde no sentence of the scripture vnto their salvacion / though they can reherse the textes every where & dispu∣te therof as sottelye as y^e popyshe doctoures of dunces darcke learninge / which with their sophistrye / sarved vs / as y^e Pharises dyd the Iewes. Therfore (that I myght be founde faythfull to my father & lorde in distributinge vnto my brethrē & felowes of one fayth / their due & necessarye fode: so dressinge it & ceaso∣ninge it / that the weake stomackes maye re∣ceave it also / and be y^e better for it) I thought it my dutye (most deare reader) to warne the

before / & to shew the the right waye in / & to ge¦ve the y^e true keye to opē it withall / & to arme the agaynst false Prophetes & malicious ypocrytes / whose perpetuall stodye is to leven the scripture with gloses / and there to locke it vp where it shuld save thy soule / and to make vs shote at a wronge marke / to put oure trust in those thinges that proffit their belyes onlye and slee oure soules.

The ryght 〈…〉〈…〉 the onlye waye to vn¦derstonde the scripture vnto oure salvacion / is / that we ernestlye & aboue all thinge / serche for the profession of oure baptyme or covenaū¦tes* 1.1 made betwene God & vs. As for an ensam¦ple: Christ sayth Mat. v. Happie are the mer∣cifull / for they shall obtayne mercie. Loo / Here God hath made a covenaūt with vs / to be mer¦cifull vnto vs / yf we wilbe mercifull one to another: so that the man which sheweth mer¦cie vnto his neyboure / maye be bolde to trust in God for mercie at all nedes. And contrarye wyse / indgemēt without mercie / shalbe to him that sheweth not mercye. Iaco. ii. So now / yf he y^t sheweth no mercie / trust in God for mer∣cie / his fayth is carnall & worldlye / & but vay∣ne presumpciō. For God hath promysed mer¦cie onlye to y^e mercifull. And therfore the mer¦cilesse have no Godes worde y^t they shall ha∣ve mercie: but contrarye wyse / y^t they shall ha¦ve iudgemēt without mercie. And Mat. vi. If ye shall forgeve men their fautes / youre hevē¦ly father shall forgeve you: but & yf ye shall not forgeve mē their fautes / no more shall you¦re

father forgeve you youre fautes. Here also by y^e vertue & strēght of this covenaūt wher with God of his mercie hath boūde him selfe to vs vnworthie / maye he y^t forgeveth his ney¦boure / be bolde when he returneth & amēdeth to beleve & trust in god for remission of whatsoever he hath done amysse. And cōtrarye wy¦se / he that will not forgeve / cannot but dispea¦re of forgevenes in the ende / and feare iudge∣ment without mercie.

The generall covenaūt wherin all other are cōprehended & included / is this. If we meke oure selves to god / to kepe all his lawes / after the ensample of Christ: then God hath boun∣de him selfe vnto vs to kepe and make good all the mercies promysed in Christ / thorow out all the scripture.

All the whole lawe which was gevē to vt∣ter oure corrupt nature / is cōprehended in the* 1.2 ten commaundements. And y^e ten commaun¦dementes are comprehended in these two: lo∣ve God and thy neyboure. And he that lo∣veth his neyboure in God and Christ / fulfil¦leth these two / & consequentlye the ten / & fi∣nally all the other. Now if we love oure ney∣boures in God & Christ: that is to wete / if we be lovinge / kynde & mercifull to them / becau∣se God hath created them vnto his lyknes / & Christ hath redemed them & bought them w^t his bloude / then maye we be bolde to trust in God thorow Christ & his deservinge / for all mercie. For God hath promysed and bounde him selfe to vs: to shew vs all mercie / & to be a

father almighty to vs / so that we shall not ne¦de to feare the power of all oure adversaryes.

Now yf anye man that submitteth not him selfe to kepe the cōmaundemētes / do thinke y^t he hath anye fayth in God: the same mānes fayth is vayne / worldlye / damnable / develishe & playne presumpcion as it is above sayde / & is no fayth that can iustifie or be accepted before God. And that is it that Iames mea∣neth in his Pistle. For how can a man beleve sayth Paul without a preacher. Ro. x. Now reade all the scripture and se where God sent anye to preache mercye to anye / save vnto thē onlye that repēt & turne to god with all their hartes / to kepe his commaundementes. Vnto the disobedient that will not turne / is threate¦ned wrath / vengeaunce and damnacion / accor¦dinge to all the terrible curses and fearfull ensamples of the Byble.

Fayth now in God the father thorow oure Lorde Iesus Christ / accordinge to y^e covenaū∣tes & apoyntemēt made betwene God & vs / is oure salvaciō. Wherfore I have ever noted y^e covenaūtes in y^e mergētes / & also y^e promises. Moreover where thou findest a promyse & no covenaunt expressed therewith / there must thou vnderstonde a covenaūt. For all the pro¦myses of y^e mercie & grace y^t Christ hath pur¦chased for vs / are made vpon y^e condicion y^t we kepe y^e lawe. As for an ensample: whē the scripture sayth. Mat. xii. Axe & it shalbe ge∣ven you: seke & ye shall fynde: knocke & it shal¦be opened vnto you. It is to be vnderstonde / if

that whē thy neyboure axeth / seketh or knoc¦keth to y^e / thou then shew him the same mer¦cie which thou desyrest of god / then hath god boūde him selfe to helpe y^e agayne / & else not.

Also ye se that two things are requyred to begin a Christen man. The fyrst is a sted¦fast fayth & trust in almightie God / to obtayne all the mercie that he hath promysed vs / thorow the deservinge & merites of Christes bloude onlye / withoute all respect to oure awne wor∣kes. And the other is / that we forsake evell & turne to God / to kepe his lawes & to fyght a∣gaynst oure selves and oure corrupte nature perpetuallye / that we maye do the will of god every daye better and better.

This have I sayde (most deare reader) to warne the / least thou shuldest be deceaved / & shuldest not onlye reade the scriptures in vay¦ne & to no proffit / but also vnto thy greater dā¦nacion. For the nature of Gods worde is / y^t* 1.3 whosoever reade it or heare it reasoned & dis∣puted before him / it will begynne ymmediat∣lye to make him every daye better & better / till he be growē into a perfect mā in the knowled¦ge of Christ and love of the lawe of God: or alse make him worse & worse / till he be harde¦ned that he openly resist the sprite of God / & then blaspheme / after the ensample of Pha∣rao / Cora / Abiron / Balam / Iudas / Symon Magus and soche other.

This to be even so / the wordes of Christ Ioh. iii. do well confyrme. This is condem∣naciō (sayth he) the lyght is come into y^e worl¦de

/ but y^e men loved darcknes more then light for their dedes were evell. Beholde / when the light of Godes worde cometh to a mā / whe∣ther he reade it or here it preached & testified / & he yet have no love thereto / to fassion his ly¦fe therafter / but cōsēteth still vnto his olde de¦des of ignoraūce: then beginneth his iust dā∣nacion ymmediatlye / & he is henceforth wit∣hout excuse: in that he refused mercie offered him. For God offereth him mercie vpon the condyciō that he will mende his livinge: but he will not come vnder the covenaūt. And frō that houre forwarde he waxeth worsse & wor¦sse / God takinge his sprite of mercye and gra¦ce from him for his vnthankfulnes sake.

And Paul wryteth. Ro. i. that the hethē be∣cause when they knew god / they had no lust to honoure him with godly lyvinge / therfore god powred his wrath vpon them & toke his spirite frō thē & gave them vp vnto their her¦tes lustes to serve sinne / frō iniquite to imqui¦tie tyll they were thorow herdened and past repentaunce.

And Pharao / because when the worde of god was in his contre and gods people scatte¦red thorow out all his land / and yet nether lo∣ved them or it: therfore god gave him vp / and in takynge his spirite of grace from him so hardened his herte with covetousnes / that af¦terward no myracle coulde convert him.

Here to pertayneth the parable of the talen¦tes. Mat. xxv. The Lorde cōmaundeth y^e ta∣lent to be takē awaye from the evell & slouth¦full

servaunt & to binde him hand & fote & to cast him into vtter darcknes / & to geve the ta¦lent vnto him that had ten / sayenge: to all y^t have / moare shalbe gevē. But frō him y^t hath not / that he hath shalbe takē from him. That is to saye / he that hath a good harte toward y^e worde of God / & a set purpose to fassiō his de∣des thereafter & to garnishe it with Godly ly¦vinge & to testifie it to other / the same shall in¦crease more & more dayly in y^e grace of Christ. But he that loveth it not / to lyve therafter & to edifie other / the same shall loose the grace of true knowledge & be blinded agayne and every daye ware worsse and worsse and blin∣der & blinder / till he be an vtter enemye of the worde of God / & his harte so hardened / that it shalbe impossible to convert him.

And Luk. xii. The servaunt that knoweth his masters will & prepareth not him selfe / shalbe beatē with many stripes: that is / shall have greater damnacion. And Matt. vii. all that here the worde of God & do not therafter bylde on sande: that is / as the foundaciō layed on sande cānot resist violence of water / but is vnderminded & over throwen / even so y^e fayth of them that have no lust ner love to y^e lawe of god buylde vpon the sande of their awne ymaginacions / and not on the rocke of godes worde accordinge to his covenaūtes / turneth to desperacion in tyme of tribulacion & when god cometh to iudge.

And the vyneyarde Matt. xxi. planted and hyred oute to the husbandmē y^t wolde not rē¦der

to the Lorde / of the frute in due tyme / and therfore was takē from them and hyred oute to other / doth confirme the same. For Christ sayth to the Iewes / y^e kyngdome of hevē shal¦be taken frō you & gevē to a nacion that will bring forth the frutes therof as it is come to passe. For the Iewes haue lost the spirituall knowledge of god & of his cōmaundementes and also of all the scripture / so y^t they can vn∣derstōde nothynge godlye. And y^e dore is so loc¦ked vp that all their knockynge is in vayne / though manye of them take great payne for godes sake. And luke. xiii. the fygge tree that beareth no frute is cōmaūded to be plucked vp

And finally / hereto pertayneth with infini∣te other / the terrible parable of the vncleane spirite (Luke. xi.) which after he is cast oute / when he cometh & fyndeth his house swepte and garnysshed / taketh to him seuen worsse then him selfe / and cometh and entreth in & dwelleth there / & so is the ende of y^e man wor¦se then the begynnynge. The Iewes / they had clensed thē selves w^t gode worde / frō all outward ydolatrye & worshippinge of ydole. But their hertes remayned still faythlesse to godwarde and towarde his mercie and truthe and therfore without loue also and lust to his lawe & to their neyboures for his sake / & tho∣row false trust in their awne worke) to which heresie / the childe of perdicion / the wycked by¦sshope of Rome w^t his lawyers hath brought vs christen) were more abhominable ydola∣ters then before / and become ten tymes worse

in the ende then at the begynnynge. For the fyrst ydolatre was sone spyed and easie to be rebuked of y^e prophetes by the scripture. But the later is more sotle to begyle withall / and an hundred tymes of more dyfficul•••• to be weded oute of mennes hertes.

This also is a conclusion / nothynge more certayne / or more proued by y^e testimonye & en¦samples of y^e scripture: y^t if anye y^t fauoureth the worde of God / be so weke y^t he cānot chast his fleshe / him will y^e lorde chastice & scourge euery daye sharper & sharper / w^t trybulacyon & mysfortune / y^t nothynge shall prospere w^t him but all shall go agaynst him / whatsoeuer he ta¦keth in hande / & shall vyset him w^t pouertie / with sycknesses & deseases / & shall plage him with plage vpon plage / eche more lothsome / terryble and fearfull then other / tyll he be at vtter defyaunce with his fleshe.

Let vs therfore y^t have now at this tyme ou¦re eyes opened agayne thorow y^e tēder mercie of God / kepe a meane. Let vs so put oure trust in y^e mercy of god thorow christ / y^t we knowe it oure dutie to kepe y^e lawe of God & to loue oure neyboures for their fathers sake which created thē & for their lordes sake which rede¦med thē & bought thē so derely w^t his bloude Let vs walke in y^e feare of God / & have oure eyes opē vnto both partes of Godes couenaū∣tes / certified that none shalbe partaker of the mercie / saue he that will fyght agynst y^e fles∣she / to kepe y^e lawe. And let vs arme oure sel¦ues w^t this remēbraūce / that as christes wor¦kes

iustifie frō synne & set vs in y^e fauoure of god / so oure awne dedes thorow workynge of y^e spirite of God / helpe vs to cōtynew in y^e fa¦uoure & y^e grace / into which christ hath brought vs / & that we cā no lenger cōtynew in fauou∣re & grace thē oure herte are to kepe the lawe.

Furthermore cōcernynge y^e lawe of God / this is a generall cōclusiō / y^t y^e whole lawe•• whether they be ceremonies / sacrifices / ye or sacramēt{is} ether / or precept{is} of equitie betwe¦ne man & mā thorowout all degrees of y^e worl¦de / all were geuē for oure proffyt & necessyte onlye / & not for anye nede y^t God hath of oure kepynge thē / or y^t his ioye is encreased therby or y^t y^e dede / for y^e dede it selfe doth please him That is all y^t God requyreth of vs when we be at one w^t him & do put oure trust in him &* 1.4 loue him / is y^t we loue euery mā his neyboure to pitie him & to have cōpassyon on him in all his ned{is} & to be mercifull vnto him. This to be euen so / christ testifieth. Mat. vii. sayenge: this is y^e lawe & y^e prophets. That is / to do as thou woldest be done to (accordynge I meane to y^e doctryne of y^e scripture) & not to do that thou woldest not haue done to the / is all that the lawe requyreth & the Prophet{is}. And Pau¦le to the Roma. xiii. affyrmeth also the loue is the fullfyllinge of y^e lawe / & that he which loueth / doth of his awne accorde all that the lawe requyreth. And .i. Timo. i. Paul sayth y^t y^e loue of a pure hert & good cōscience & fayth vnfayned is y^e ende & fullfillynge of y^e lawe. For fayth vnfayned in christs bloude causeth

to loue for christes sake. Which loue is y^e pu∣re loue onlye & y^e onlye cause of a good cōscien¦ce. For then is y^e cōscyence pure / when y^e eye loketh to christ in all hir ded{is} / to do them for his sake & not for hir awne synguler aduaun¦tage or anye other wycked purpose. And Ihō both in his gospell & also pistles / speketh ne∣uer of anie other lawe thē to loue one another purely / affyrmynge y^t we haue God him selfe dwellynge in vs and all that God desyreth / if we loue one the other.

Seinge then that fayth to God & loue & mercifullnes to oure neyboures / is all that y^e lawe requyreth / therfore of necessite the lawe must be vnderstōde & interprete by thē. So y^t all inferiour law{is} are to be kept & obserued as longe as they be seruaūt{is} to fayth & loue: and then to be broken ymedyatlye / if thorow anye occasyon / they hurte ether y^e fayth which we shuld have to godward in the confidence of christes bloude or the loue which we owe to oure neyboures for Christes sake.

And therfore when y^e blynde pharises mur¦mured & grudged at him & his desciples / that they brake y^e saboth daye & tradycions of the elders / & that he him selfe dyd eate w^t publi∣cās & synners / he answereth. Mat. ix. allegyn¦ge Esaias y^e prophet: go rather & learne what this meaneth / I requyer mercie & not sacrify∣ce. And Mat. xii. Oh y^t ye wyst what this me¦aneth / I requyer mercie & not sacrifice. For onlye loue & mercifullnes vnderstōdeth y^e la∣we / & else nothinge. And he that hath not y^t

writtē in his harte / shall neuer vnderstōde y^e lawe / no: though all y^e āgells of heuē wēt abou¦te to teache him. And he that hath that grauē in his harte / shall not only vnderstōde y^e lawe but also shall do of his awne inclinacion all that is required of y^e lawe / though neuer lawe* 1.5 had beē gevē: as all mothers do of thē selves without lawe vnto their childrē / all that can be reqvyred by anye lawe / loue ouercomynge all payne / greffe / tedyousnesse or lothsomnes: & euē so no doute if we had cōtynewed in ou∣re fyrst state of innocēcie / we shuld euer haue fullfilled y^e lawe / without cōpulsiō of y^e lawe

And because the lawe (which is a doctryne thorow teachynge euery mā his dutye / doth vtter oure corrupt nature) is sufficiētly descri¦bed by Moses / therfore is lytle mēcion made therof in the new testamēt / save of love only wherin all y^e lawe is included / as seldome mē¦cion is made of y^e new testamēt in the olde la∣we / save here & there are promyses made vnto them / y^t Christ shuld come & blesse thē & dely¦uer thē / & y^t the gospell & new testamēt shuld be preached and publysshed vnto all nacions.

The gospell is glad tydynges of mercie &* 1.6 grace & y^t oure corrupt nature shalbe healed a∣gayne for christes sake & for y^e merites of his deseruing{is} onlye: Yet on y^t condiciō y^t we will turne to God / to lerne to kepe his lawes spiri¦tually / y^t is to saye / of loue for his sake / & wyll also soffre the curynge of oure infirmyties.

The new testamēt is as moche to saye as a* 1.7 new couenaūt. The olde testamēt is an olde tēporall couenaūt made betwene God & y^e car¦nall

childrē of Abraham / Isaac & Iacob other wise called Israel / vpō y^e dedes & y^e obseruyn¦ge of a tēporall lawe. Where y^e rewarde of y^e kepynge is tēporall lyfe & prosperyte in y^e lan¦de of Chanaan / & y^e breakynge is rewarded w^t tēporall deeth & punyshmēt. But y^e new testa¦ment is an euerlastynge couenaūt made vnto the childrē of God thorow fayth in christ / vpō the deservynge of christ. Where eternall lyfe is promysed to all that beleve / & death to all that are vnbeleuynge. My ded{is} if I kepe the lawe are rewarded w^t the tēporall promyse of this lyfe. But if I beleue in christ / christes de¦des haue purchased for me the eternall promy¦se of the euerlastynge lyfe. If I commyt nothynge worthye of deeth / I deserue to my rewarde that no mā kyll me: if I hurte no mā I am worthye that no mā hurte me. If I hel¦pe my neyboure / I am worthie that he helpe me agayne. &c. So that w^t outward dedes w^t which I serue other mē / I deserue that other men do lyke to me in this worlde: & they extē∣de no further. But christ{is} ded{is} extende to ly¦fe euerlastynge vnto all that beleue &ce. This be soffyciēt in this place cōcernynge y^e lawe & the gospell / new testamēt and olde: so that as there is but one God / one christ / one fayth & one baptime / euē so thou vnderstōde that the∣re is but one gospell / though manye wryte it & manye preache it. For all preache the same Christ & brynge the same glad tydynges. And therto paules pistles w^t y^e gospell of Iohn & his fyrst epistle & the fyrst epistle of saynt pe∣ter / are most pure gospell & moost playnlye &

rychlye described the glorye of the grace of christ: Yf ye requyer more of the lawe / seke in the prologe to the romayns and in other pla∣ces where it is sofficientlye intreated of.

¶ Repentaunce.

COncernynge this worde repētaunce or (as they vsed) penaūce / y^e hebrue hath in y^e olde testamēt generally (Sob) tur∣ne or be cōuerted. For which y^e trāslacion that we take for saynt Ieromes hath most parte (cōuerti) to turne or be cōuerted / & some tyme yet (agere penitenciā) And y^e greke in the new testamēt hath perpetually (Metanoeo) to tur¦ne in the heart & mynde / & to come to y^e ryght knowledge / & to a mannes ryght wyt agayne. For which (Metanoeo) S. Ieromes trāslaciō hath: sometyme (ago penetēciā) I do repēt: so¦metyme (peniteo) I repēt: somtyme (penitror) I am repētaunt: somtyme (habeo penitenciā) I have repētaunce: some tyme (penitet me) it repēteth me. And Erasmus vseth moche this worde (resipisco) I come to my selfe or to my ryght mynde agayne. And the verye sens and significaciō both of the hebrue & also of y^e gre¦ke worde / is / to be cōuerted & to tourne to God with all the hert / to knowe his will & to lyue accordynge to his lawes / & to be cured of oure corrupt nature w^t the oyle of his spirite & wy¦ne of obedyēce to his doctryne. Which cōuer∣sion or turnynge if it be vnfayned / these foure do accompanye it & are included therin: Con∣fession / not in the prestes eare / for that is but mānes invēcion / but to God in y^e hert & before

all the cōgregacion of God / how y^t we be syn∣ners & synfull / & y^t oure hole nature is corrupt & inclyned to synne & all vnryghteousnes / and therfore euell / wycked & damnable / & his lawe holy & Iust / by which oure synfull nature is rebuked: & also to oure neyboures / if we have offended anye person perticularlye. Then con¦tricion / sorowfullnes that we be soche / damnable synners / & not onlye have synned but are holye inclyned to syne still. Thirdlye fayth (of which oure olde doctoure have ma¦de no mēcion at all in y^e descripciō of their pe∣naūce) y^t God for christe sake doth forgeue vs & receave vs to mercie / & is at one w^t vs & will heale oure corrupte nature. And fourthlye sa∣tisfaciō or amend{is} makynge / not to god w^t ho¦lye workes / but to my neyboure whome I ha∣ue hurt / & the congregaciō of God whome I have offended (yf anye open cryme be foūde in me) & submyttynge of a mās selfe vnto y^e con¦gregacion or church of christ / & to y^e offycers of the same / to have his lyfe corrected & gover∣ned hence forth of thē / accordynge to the true doctryne of y^e church of christ. And note this: that as satisfaction or amendes makynge is co¦unted ryghteousnes before y^e worlde & a pur∣gynge of the synne: so y^t the worlde when I ha¦ue made a full amend{is} / hath no further to cō∣playne. Even so fayth in christes bloude is co¦unted ryghteousnes and a purgynge of all sin¦ne before God.

Morouer / he y^t synneth agaynst his brother synneth also agaynst his father allmyghtie

God. And as y^e synne cōmytted agaynst his brother / is pourged before y^e world w^t makyn∣ge amend{is} or axynge forgeuenes / euen so is y^e synne commytted agaynst God / pourged tho∣row fayth in christes bloude onlye. For christ sayth. Io. viii. except ye beleue that I am he / ye shall dye in youre synnes. That is to saye / if ye thīke y^t there is anye other sacrifice or satis¦facciō to godwarde / then me / ye remayne euer in synne before God / how soeuer ryghteous ye apere before y^e world. Wherfore now / whether ye call this Metonoia / repentaunce / cōuersyon or turnynge agayne to God / ether amendynge &ce. or whether ye saye repēt / be cōuerted / tour¦ne to god / amende youre lyuynge or what ye lust / I am content so ye vnderstonde what is meant therby / as I have now declared.

¶ Elders.

IN the olde testamēt y^e tēporall heedes & rulers of y^e Iues which had y^e gouer∣naunce ouer y^e laye or cōmen people are called elders / as ye maye se in y^e foure euange¦lystes. Oute of which custome paule in his e∣pistle & also peter / call y^e prelates & spirituall gouerners which are bysshopes & prestes / el¦ders. Now whether ye call them elders or pre¦stes / it is to me all one: so y^t ye vnderstonde y^t they be offycers & seruaūtes of the worde of God / vnto the which all men both hie & lowe that will not rebell agaynst Christ / must obeye as longe as they preache & rule trulye & no lenger.

¶ A prologe into the .iiii. Euangelystes shewynge what they were & their auctoryte. And fyrst of S. Mathew.

AS towchynge y^e euāgelystes: ye se in y^e new testament clearly what they were Fyrst mathew (as ye reade Mat ix. Mar. ii. Luke. v) was one of christe apostles / and was with christ all the tyme of his prea∣chynge / and sawe and heard his awne selfe al¦most all that he wrote.

¶ Marke

OF Marke reade (actes xii) how peter (after he was loosed oute of pryson by the angell) came to Mark{is} mothers house / where manye of y^e desciples were pray∣enge for his delyueraūce. And paul & Barna∣bas toke him w^t thē frō Ierusalem & brought him to Antioche / act{is} .xii. And act{is} .xiii. paul & Barnabas toke Marke w^t them when they were sent oute to preache: from whome he al∣so departed / as it apereth in the sayde chapter / & returned to Ierusalem agayne. And act{is}. xv paul & Barnabas were at varyaunce aboute him / paul not wyllynge to take him w^t them / because he forsoke thē in their fyrst Iorneye. Notw^tstondynge yet / when paul wrote y^e epi∣stle to y^e collossyās / Marke was w^t him / as he sayth in the fourth chapter: of whome Paul also testifieth / both y^t he was Barnabas si∣sters sonne and also his felowe worker in the kyngedome of God.

And .ii. Timothe. iiii paul cōmaundeth Timo¦the to brynge Marke w^t him / affirmynge y^t he was nedefull to him / to mynister to him. Final¦lye / he was also w^t peter when he wrote his fyrst epistle / & so famylier y^t peter calleth him his sonne. Wherof ye se / of whome he learned his gospell / euen of the verye apostles / with whome he had his cōtynuall conversacion / & also of what auctoryte his wrytynge is / and how worthie of credence.

¶ Luke.

LUcas was Pauls companyon / at the least waye frō y^e .xvi. of the act{is} forth & with him in all his trybulacyō. And he wēt with paule at his last goynge vp to Ierusalem. And frō thence he folowed paul to Cesarea / where he laye two yere in pryson And frō Cesarea he went with paul to Rome where he laye two other yer••s in pryson. And he was with Paul when he wrote to y^e collos∣syōs / as he testifieth in y^e fourth chapter say¦enge: the beloued Lucas the phisiciō saluteth you. And he was w^t paul whē he wrote y^e se¦cōde pistle to Timothe / as he sayth ī y^e fourth chapter sayenge: Onlye Lucas is with me. Wherby ye se y^e auctorite of the man and of what credēce & reuerēce his wrytinge is wor¦thie of / & therto of whome he learned y^e storye of his gospell / as he him selfe sayth / how y^t he learned it & searched it oute with all dyly∣gence of them y^t sawe it and were also partta∣kers

at the doynge. And as for the actes of y^e apostles / he him selfe was at the doynge of thē (at the least) of the moost parte / & had his parte therin / and therfore wrote of his aw∣ne experyence.

¶ Iohn.

IOhn / what he was / is manyfest by the thre fyrst euāgelist{is}. Fyrst christes apo¦stle / & y^t one of y^e chefe. Thē christes ny¦e kinsmā / & for his synguler innocēcie & softe¦nes / singulerlye beloued & of synguler famyli¦arite with christ / & euer one of y^e thre wytnes∣ses of moost secret thynges. The cause of his wrytynge was certayne heresyes that arose in his tyme / & namelye two / of which one denyed christ to be verye man & to be come in y^e verie fleshe & nature of man. Agaynst which two heresyes he wrote both his gospell & also his fyrst epistle / & in y^e begynnynge of his gospell sayth y^t the worde or thynge was at y^e begyn∣nynge / & was w^t God / & was also verye God and y^t all thynges was created & made by yt / and y^t it was also made fleshe: y^t is to saye / be∣came verie mā. And he dwelt amōge vs (sayth he) & we sawe his glorye.

And in y^e begynnynge of his pistle / he saith we shew you of y^e thynge y^t was frō the begyn¦nynge / which also we heard / sawe w^t oure eyes & oure handes hādeled. And agayne we shew you euerlastynge lyfe / that was with y^e father and apered to vs / & we heard and sawe. & ce.

In that he sayth that it was from the begyn∣nynge / and that it was eternall lyfe / and that it was with God / he affirmeth him to be ve∣rie God. And that he sayth / we hearde / sawe and fealte / he wytnesseth that he was verie man also. Ihon also wrote last / and therfore touched not the storie that the other had com∣piled. But wryteth most of the fayth and promyses / & of the sermones of Christ. This be sofficient concerninge the .iiii. Euangelistes and their auctoritie and worthynes to be beleued.

❧ ❧ ❧

Notes

• * 1.1

  The ryg∣ht waye into the scripture.
• * 1.2

  Lawe.
• * 1.3

  What the nature of gods wor¦de is
• * 1.4

  Loue is the fullin¦ge of the lawe
• * 1.5

  Loue on∣lye vnder¦stondeth y^e law.
• * 1.6

  Gospell.
• * 1.7

  New test∣ament.