Uvilli&abar; Tindale vnto the Christen Reader.

Here hast thou (most dear reader) the new Testament or couenaunte made with vs of God in Christes bloud. Whiche I haue loked ouer agayne (now at the laste) wyth all diligence, and compared it vnto the Greke, ∧ haue weded oute of it many fautes, which lacke of helpe at the beginnynge ∧ ouersight, dyd sow therin. If oughte seme chaunged, or not altogether agreynge with the Greke, lette the fynder of the faute consider the Hebrue phrase, or maner of speache left in the Greke wordes. Whose preterperfect&ebar;ce and presentence is oft both one, ∧ the futurtence is the optatiue mode also, and the futuretence is oft the imperatiue mode in the actiue voyce, and in the passiue euer. Likewyse person for person, numbre for numbre, and interrogacion for a condicionall, and such lyke is wyth the Hebrues a common vsage.

I haue also in many places set lyghte in the margent to vnderstande the text by. If any man fynd fautes eyther with the translati&obar; or ought beside (whiche is casyer for many to do, then so well to haue translated it them selfes of theyr owne pregnaunt wittes at the beginnynge withoute an ensample) too the same it shalbe lawful to translate it them selues, and to putte what they lust therto. If I shall perceiue either by my selfe or by the informacion of other, that ought be escaped me, or myght be more playnly translated: I wil shortly after cause it to be amended. Howbeit, in many places, me thynketh it better to putte a declarati&obar; in the mergente, then to runne to farre from the text. And in many places where the text semeth at the first chappe hard to be vnderstand, yet the circumstaunces before and after, and often readyng together, make it playn inough.

Moreouer, because the kyngdome of heauen, which is the scripture and worde of God, maye be so locked vp, that he whiche readeth or heareth, it can not vnderstande it: as Christe testifyeth how that the Scribes and Phariseis had so shut it vp Math .xxiij. and had taken away the keye of knowledge. Luke.xi.that the Iewes which thoughte theim selues within were yet so locked out, and are to thys daye, that they can vnderstande no sentence of the scripture vnto theyr saluacion though they can reherse the textes euery wher and dispute therof as subtely as the Popysh doctors of Dunces darke learnyng, which with theyr sophistry serued vs as the Phariseis did the Iewes. Therfore, that I myght be founde faythfull to my father ∧ Lorde in distributyng vnto my brethren and felowes of one fayth, theyr due and necessarie fode: so dressing it and ceasonyng it: that the weake stomackes may receyue it also, and be the better for it: I thoughte it my duty (moste deare reader) to warne the before, and too shewe the, the right waye in, and to geue the, the true keye to open it with all, and to arme the agaynst false prophetes and malicious hypocrites, whose perpetual studye is to leue the scripture with gloses, and ther to locke it vp, where it should saue the soule, and to make vs shut at a wr&obar;ge marke to put our trust in those thynges that profyt theyr bellyes onely, and slea our soules.

^noteThe right waye (yea, and the onely waye) to vnderstande the scripture vnto saluation, is that we earnestly and aboue all thyng serche for the profession of our baptisme or couena&ubar;tes made betwene God and vs. As for an ensample. Christe sayth Mat.v. Happy are the mercifull, for they shal obtayne mercy. Lo, here God hath made a couenaunt wyth vs, to be merciful vnto vs, if we wil be mercifull one to another, so that the man whiche sheweth mercy vnto hys neyghbour: maye be bolde to truste in God for mercye at all nedes. ^noteAnd contrariwyse, iudgemente without mercye, shalbe to hym that sheweth not mercy. So now, if he that sheweth no mercy, truste in God for mercy, hys fayth is carnall and worldly, and but vayne presumpcion. For God hath promised mercy onely to the mercifull.

And therfore the merciles haue not Gods woorde that they shall haue mercy: but c&obar;trarywyse that they shall haue iudgement without mercy. And Mat.vi. If ye shall forgeue men theyr fautes, youre heauenly father shall forgeue you: but and yf ye shall not forgeue men theyr faultes: no more shall your father forgeue you your faultes.

Here also by the vertue and strength of thys couenaunt, wherwith God of hys mercy hath bounde him selfe to vs vnworthy, may he that forgeueth hys neyghbour, be bolde when he retourneth and amendeth, to beleue and truste in God for remission of whatsoeuer he hath done amysse. And contrarywyse, he that will not forgeue, can not but dispeare of forgeuenes in the ende, and feare iudgement without mercy.

The generall couenaunt wherin all other are comprehended and included, is thys. If we meke our selues to God, to kepe all hys lawes, after the ensample of Christe: then God hath bound hym self vnto vs, to kepe and make good all the mercyes promysed in Christe, thorow out al the scripture.

^noteAll the whole lawe, whiche was geuen to vtter our corrupte nature, is comprehended in the ten comma&ubar;dem&ebar;tes. And the ten commaundementes are comprehended in these twoo: loue God and thy neyghboure. And he that loueth hys neyghboure in God ∧ Christ, fulfilleth these two and consequently the ten, and finally all the other. Now if we loue oure neyghbours in God and Christ that is to witte, if we be louynge, kynde and merciful to them, because God hath created them vnto hys lykenes, and Christ hath redemed them, and bought them with hys bloud: then may we be bolde to trust in God thorow Christ and hys deseruyng, for all merey. For God hath promysed ∧ bo&ubar;de hym self to vs to shew vs all mercy, and to be a father almighty to vs, so that we shall not nede to feare the power of all oure aduersaries.

Now if any man that submitteth not hym selfe to kepe the commaundementes, do thinke that he hathe any fayth in God: the same mannes faythe is vayne, worldely, damnable, deuelyshe, and playne presumption, as it is aboue sayd, and is no fayth that can iustify or be accepted before God. And that is it that Iames meaneth in hys Epistle. For how can a man beleue (sayth Paule) without a preacher. Rom.x. Nowe reade all the scripture, and so where God sent any too preache mercy to any, saue vnto them only that rep&ebar;t and turne to God with all theyr hertes, too kepe hys commaundementes. Vnto the disobedient that wyll not turne, is threatened wrath, vengeaunce, and damnacion, accordyng to all the terrible curses and fearfull ensamples of the Bible.

^noteFayth now in God the father thorow our Lord Iesus Christ, accordyng to the couenauntes and appoyntement made betwene God and vs is our saluacion. Wherfore I haue euer noted the couenauntes in the mergentes, and also promises. Moreouer where thou fyndest a promyse and no couenaunt expressed therewith: there must thou vnderstande a couenaunte, that we when we be receyued to grace, know it to be our duty to kepe the law. As for an ensample. When the scripture sayeth. Mat.vij. Arc and it shalbe geu&ebar; you, seke and ye shall fynde, knocke and it shalbe opened vnto you: It is to be vnderstande, if that when thy neyghbour axeth, seketh or knocketh to the, thou then shew hym the same mercy, which thou desirest of God then hath God bounde hym selfe to helpe the agayne, and els not.

^noteAlso ye se that two thynges are requyred to begyn a Christen man. The fyrst is a steadfast fayth, ∧ truste in almighty God, to obtayne all the mercye that he hath promysed vs, thorow the deseruyng and merites of Christes bloudde onely, without all respecte to oure owne workes.

And the other is, that we forsake euill, and turne to God to kepe hys lawes, and to fighte agaynste oure selues, and our corrupte nature perpetually, that we may do the will of God euery day better and better.

Thys haue I sayde (mooste deare reader) to warne the, least thou shouldest be deceyued, and shouldest not onely reade the scriptures in vayne, and to no profite, but also vnto thy greater damnacion. ^noteFor the nature of Goddes worde is that whosoeuer reade it, or here it reasoned and disputed before hym, it will begynne immediately to make him euery day better ∧ better tyll he be growen into a perfecte man in the knowlege of Christe ∧ loue of the lawe of God or els make hym worse and worse, tyll he be heardened that he openly resistethe spirite of God and then blaspheme, after the ensample of Pharao, Coran, Abiron, Balam Iudas, Symon Magus, and suche other.

Thys to be euen so, the wordes of Christe, Ihon.iii do wel confirme. Thys is condempnacion (sayeth he) the light is come into the world but the m&ebar; loued derkenes more then lyght: for their dedes were euyll. Beholde, when the light of Gods words cometh to a m&abar; whether he reade it or heare it preached and testefied and he yet haue no loue thereto, too fashion hys lyfe thereafter, but consenteth styl vnto hys olde dedes of ignoraunce: then beginneth hys iuste damnacion immediatly, and he is henceforth without excuse in that he refused mercy offered him, for God offereth mercy vpon the condicion that he will mende hys lyuynge: but he will not come vnder the couenaunt. And from that houre forward he waxeth worse and worse, God takynge hys spirite of mercye and grace from hym

for his vnthankefulnes sake.

And Paule wrytte the Ro.i. that the Heathen, because when they knewe God, they had no luste to honour hym with Godly lyuyng, therefore God poured hys wrath vpon them, and toke his spirite from them and gaue th&ebar; vp to theyr hertes lustes to serue synne, from iniquitie to iniquite, till they were thorow hardened and past repentaunce.

And Pharao because when the word of God was in hys co&ubar;try, and Goddes people scatered thorowe out all hys lande, and yet neyther loued theym or it, therfore God gaue hym vp, and in taking his spirite of grace from hym, to hardened hys herte with couetousnes, that afterwarde no myracle coulde conuerte hym,

Hereto pertayneth the parable of the talentes. Mat.xxv The Lorde commaundeth the talente too be taken away from the euill and stouthfull seruaunt, ∧ to bynde hym hande and fote, and to caste hym into vtter darkenes and to geue the talent vnto hym that had ten, saying: to all that haue, more shall be geuen. But from hym that hath not, that he hath shalbe taken from hym. That is to saye: he that hath a good herte towarde the woorde of God, and to garnyshe it with Godly liuing, and to testify it to other, the same shall increase more and more dayely in the grace of Christ. But he that loueth it not, to lyue thereafter ∧ to edifye other: the same shall lose the grace of true knowlege, and be blynded agayne ∧ euery daye waxe worse and worse, and blynder and blynder, tyll he be an vtter enemy of the worde of God and hys herte so hardened, that it shal be impossible to conuert him.

And Luke.xij. The seruaunt that knoweth his masters wil, and prepareth not hym selfe, shalbe beaten with many strypes: that is, shall haue greater damnation And Math,vij. All that heare the worde of God and do not thereafter buylde on sande: that is, as the foundacion layed on sande can not resiste violence of water but is vnderminned and ouerthrowen, euen so the faythe of them that haue no luste nor loue to the lawe of God, buyld vpon the sande of theyr own imaginacions, and not on the rocke of Goddes word accordyng to hys couenauntes, tunrneth to desperati&obar; in tyme of tribulacion, and when God commeth too iudge.

And the vyneyarde Mat.xxi. planted and hyred out to the husbande men that woulde not render too the Lorde, of the frute in due tyme, and therfore was taken fr&obar; th&ebar;, ∧ hyred out to other, dothe confirme the same. For Christe sayeth to the Iewes: the kyngdom of heauen shalbe taken from you, and geuen to a nacion that wil bringe forth the frutes thereof, as it is come to passe. For the Iewes haue lost the spirituall knowlege of hys commaundementes, and also of all the scripture, so that they can vnderstande nothynge Godly. And the dore is locked vp that all theyr knockyng is in vayne though many of them take greate payne for Gods sake, And Luc.xiij. the figge tree that beareth no fruite, is commaunded to be plucked vp,

And finally, hereto pertaineth (with infinite other) the terrible parable of the vnclene spirite (Luke.xi.) which after he is caste out, when he cometh and fyndeth hys house swepte and garnyshed taketh to hym seuen worse then hym selfe, and cometh and entreth in, and dwelleth there, and so is the ende of the man worse then the begynnyng. The Iewes, they had cl&ebar;sed them selues with Goddes worde fr&obar; all outward idolatry and worshippyng of idoles. But theyr hertes remayned styll faythlesse to Godwarde and towarde hys mercy and trueth, and therfore without loue also and luste to hys lawe and to theyr neyghbours for hys sake, and thorow false trust in theyr owne woorkes (to whyche Heresye, the chylde of perdicion, the wycked bishop of Rome with hys lawyers hath brought vs Christen more abhomynable idolaters then before) and become ten tymes worse in the ende then at the begynnyng. For the fyrste idolatrye was sone spyed and easy to be rebuked of the Prophetes by the scripture. But the latter is more sotle to begyle withall and hundred tymes of more difficulte to be weded out of mennes hertes.

Thys also is a conclusion, nothyng more certayn, or more proued by the testimonye and ensamples of the scripture, that if any that fauoureth the worde of God, be so weake that he can not chaste hys flesh, him will the Lord chastyce and scourge euery day sharper and sharper, with tribulacion and misfortune, that nothynge shall prospere with hym, but all shall go agaynst hym whatsoeuer he taketh in hande, and shall viset hym with pouertye, with syckenesses and diseases, and shall plage hym with plage vpon plage, eche more lothsome, terrible and fearfull then other, tyl he be at vtter defyaunce wyth hys fleshe.

Let vs therfore that haue nowe at thys tyme oure eyes opened agayn thorow the tender mercy of God, kepe a meane, Let vs so put oure trust in the mercye of God, thorow Iesus Christe that we knowe it oure duty, too kepe the lawe ∧ c&obar;maundem&ebar;t of God, and to loue our neyghbours for their fathers sake, which created them and boughte theym so verely with hys bloude. Let vs walke in the feare of God, and haue oure eyes open to both partes of Goddes couenauntes, certefyed that none shalbe partaker of the mercy saue he that will fyght agaynst the fleshe, to kepe hys law. ^noteAnd let vs arme oure selues with thys remembraunce, that as Christes workes iustefye from sinne and set vs in the fauour of God, soo oure owne dedes thorow workyng of the spirite of God, helpe vs to c&obar;tinue in the fauour and the grace, into whych Christe hath brought vs, and that we can no lenger continue in fauoure and grace then oure hertes do kepe the lawe.

Furthermore concernyng the lawe of God, thys is a generall conclusion, that the whole lawe, whether they be ceremonies, sacrifices, yea, or Sacramentes eyther, or preceptes of equitye betwene man and m&abar; thorow out all degrees of the worlde all were geuen for our profyte and necessitie onely, and not for anye nede that God hath of our kepinge theim, or that hys ioye encreased thereby, or that the dede it selfe, doeth please hym. That is all that God requireth of vs men we be at one with hym, and do put our truste in hym, and loue euery man hys neyghboure to pytye hym, ∧ to haue compassion on hym in all hys nedes, and too be merciful vnto hym. Thys to be euen so, Christ testifieth Mat.vij. saying: thys is the law and the Prophetes. That is to do as thou wouldest be done to (accordyng I meane to the doctrine of the scripture) and not to do that thou wouldest not haue done to the, is all that the law requireth and the Prophetes. ^noteAnd Paull to the Rome.xiij. affirmeth also, that loue is the fulfillyng of the law, and that he whych loueth, doth of his owne accorde al that the law requyreth. And .i.Timo. i, Paule sayeth that the loue of a pure herte and good conscience and fayth vnfayned is the ende and fulfillyng of the law. For faith vnfayned in Christes bloud cause the to the loue for Christes sake.

^noteWhyche loue is the pure loue onely and the onely cause of a good conscience. For then is the conscience pure when the eye loketh to Christ in all her dedes, to do them for hys sake, and not for her own singuler aduauntage or any other wicked purpose. And Ihon both in hys Gospel and also Epistles, speaketh neuer of any other lawe then to loue one another purely, affirmyng that we haue God hym selfe dwellynge in vs and all that god desyreth, if we loue one the other.

Seyng then that fayth to god, and loue and mercifulnes to oure neyghboures, is all that we muste vnderstande and interprete by them. So that all inferiour lawes are to be kepte and obserued as longe as they be seruauntes to fayth and loue: and then to be broken immediatly, if thorow any occasion, they hurt eyther the fayth which we shoulde haue to godwarde in the confidence of Christes bloud or the loue which we owe to our neyghbours for Christes sake.

And therfore when the blynde Pharisees murmured and grudged at hym and hys disciples, that they brake the Sabboth daie and tradicions of the elders and that he hym self did eate with Publicans ∧ sinners, he aunswereth. Matth.ix. aledging Esaias the Prophete: Go rather and learne what thys meaneth, I require mercy and not sacrifice. And Math.xij. Oh that ye wyste what thys meaneth: I requyre mercy ∧ not sacrifice. For onely loue and mercifulnes vnderstandeth the lawe, and els nothyng. And he that hath not that written in hys herte, shall neuer vnderst&abar;de the lawe, no though all the aungels of heauen wente about to teache hym. ^noteAnd he that hath that grauen in hys hert, shall not onely vnderstand the lawe, but also shall do of hys owne inclinacion all that is requyred of the lawe, though neuer lawe had ben geuen: as all mothers do of them selues without lawe vnto theyr chyldren all that can be requyred by anye lawe, loue ouercomyng all payne, griefe, tediousnes or lothsomnes, and euen so no doubt if we had continued in our fyrst state of innocencie, we should euer haue fulfilled the law without compulsion of the law.

^noteAnd because the lawe (whych is a doctrine thorow teaching euery man hys dutye, doth vtter our corrupt nature) is sufficiently described by Moyses, therefore is litle mencion made therof in the new Testament, saue of loue onely wherin all the lawe is included as seldom mencion is made of the newe Testamente in the olde lawe, saue here and there are promises made vnto them that Christe should come and blesse them ∧ delyuer them, and that the Gospell and newe Testament should be preachede and publyshed vnto all nacions.

The Gospell is gladde tydynges of mercy, ∧ grace and that oure corrupt nature shalbe healed agayn for Christes sake and for the merytes of his deseruinges onely: yet on that condicion that we wil turne to god

to learne to kepe hys lawes spiritually, that is to say of loue for hys sake, and wyll also suffre the curynge of oure infirmities.

^noteThe new Testamente, is as muche for to saye, as a new couenaunt. The olde Testament is an olde t&ebar;poral couenaunt made betwene God ∧ the carnal chyldren of Abraham, Isaac and Iacob, otherwyse called Israel, vpon the dedes and the obseruyng of a temporall lawe Where the rewarde of the kepyng is temporal lyfe and prosperite in the lande of Canaan, and the breakyng is rewarded with temporall death and punyshment.

But the new Testament is an euerlastinge couenaunt made vnto the chyldren of God throughe ayde in Christe, vpon the deseruynges of Christe: Where eternal lyfe is promysed to all that beleue, and death to all that are vnbeleuynge. My dedes, if I kepe the lawe are rewarded with the temporall promyses of this lyfe. But if I beleue in Christ, Christes dedes haue purchased for me the eternall promyse of the euerlastyng lyfe. If I commit nothynge worthy of death. I deserue to my rewarde that no man kyll me. If I hurte no man, I am worthy that no man hurt me. If I helpe my neyghbour, I am worthy that he helpe me agayne, So that withoutward deedes, with whyche I serue other men, I deserue that other m&ebar; do lyke to me in this worlde: and they extende no further. But Christes dedes extende to lyfe euerlastynge vnto all that beleue.∧c. Thys be sufficient in thys place, concernyng the law and the Gospel, the new Testament and the olde: so that as there is but one God, one Christ, one fayth, and one baptisme: euen so vnderst&abar;d thou that there is but one Gospel, though many wryght it, and many preache it. For all preache the same Christ and bryng the same glad tydinges. And therto Paules Epistles wyth the Gospell of Ihon and hys fyrste Epistle, and the fyrste Epistle of S. Peter, are most pure Gospell, and moste playnly and rychely describe the glorie of the grace of Christe: if ye require more of the lawe: seke in the Prologe to the Romaynes and in other places where it is suffici&ebar;tly intreated of. &cross2; Repentaunce.

Concernyng thys word repenta&ubar;ce (or as they vsed) penaunce, the Hebrue hath in the olde Testament generally (Sob) turne to be conuerted. For whyche the translation that we take for saynt Hieroms hath moost parte (c&obar;uerti) to turne or to be conuerted, and sometyme yet (agere penitentiam) And in the Greke the new Testament hath perpetually (Metanoeo) to turne in the hert and mynde, and to come to the ryght knowledge, and to a mannes ryght wytte agayn. For whyche (Metanoeo) Saynt Hieromes translation hathe sometyme ago penitentian) I do repent, somtyme (peniteo) I repent, sometyme (penitior) I repentaunce, sometyme (habeo penitentiam) I haue repenta&ubar;ce, sometyme (penitet me) It repenteth me. And Erasmus vseth muche thys woorde (Resipisco) I come to my selfe, or to my right mynde agayne. And the very sense and significacion both of the Hebrue, and also of the Greke worde is: to be conuerted and to turne to God with all the herte, to know hys will, and to lyue accordyng to his lawes, and to be cured of oure corrupte nature wyth the oyle of hys spirite, and wyne of obedience to hys doctryne. Whych conuersion or turnyng: if it be vnfayned, these foure do accompany it, and are encluded therein. ^noteConfession, not in the priestes care, for that is but mans inuencion, but to God in thy herte, ∧ before all the congregacion of God, how that we be sinners and sinfull, and that oure whole nature is corrupt and inclined to synne and all vnrighteousnes, ∧ therfore euyll, wycked, and damnable, and hys lawe holy and iuste, by which our sinful nature is rebuked. And also to our neyghbours, if we haue offended any person perticulerly. Then contricion sorowfulnes, that we be suche damnable synners, ∧ not onely haue synned, but are wholy inclined to synne styll.

Thyrdely fayth (of whych oure olde doctours haue made no mencion at all in the description of theyr penaunce) that God for Christes sake dothe forgeue vs, and receyue vs to mercy, and is at one with vs, ∧ wil heale our corrupt nature. And fourthly satisfaccion or amendes makyng, not to God with holy workes, but to my neyghboure whome I haue hurte, and to the c&obar;gregacion of God, whome I haue offended (if anye open cryme be founde in me) ∧ submittyng of a m&abar;s selfe vnto the congregacion or churche of Christ, and to the officers of the same, to haue hys lyfe corrected ∧ gouerned hence forth of them, accordynge to the true doctrine of Christ. And note thys: that as satisfacci&obar; or amendes makyng is counted righteousnesse before the worlde and a purgeynge of the synner so that the world when I haue made a full amends hath no further to complayne: Euen so fayth in Christes bloud is sountyd righteousnesse, and a purgynge of all synne before God.

Moreouer he that synneth agaynst hys brother synneth also agaynst hys father almighty god. And as the synne committed agaynste hys brother is purged before the worlde with makyng amendes or askynge forgeuenes: euen so is the synne committed agaynste God purged thorow fayth in Christes bloud onelye. For Christ sayeth, Ihon.viij. Except ye beleue that I am he, ye shall dye in your synnes. That is to saye, if ye thynke that there is any other sacrifice or satisfaccion to Godwarde then me, ye remayne euer in sinne before God, howe soeuer righteous ye apeare before the worlde. Wherefore now, whether ye call thys, Metanoeo, repentaunte, conuerci&obar;, or turnyng agayn to God, eyther amending.∧c. Whether ye say repent be conuerted, turne to God, amende your lyuynge, or what ye lust, I am content so ye vnderstande what is meant therby, as I haue now declared. ¶ Elders.

In the olde Testament the temporal heades ∧ rulers of the Iewes, whyche had the gouernaunce ouer the laye or commune people are called eldere, as ye maye se in the foure Eu&abar;gelistes. Out of whych custome Paule in his Epistles, and also Peeter call the prelates and spirituall gouernours, whych are Bishoppes and priestes elders, Now whether ye call them elders or priestes, it is to me all one, so that ye do vnderstand that they be officers and seruauntes of the word of God, vnto the whyche all men, bothe hygh and lowe that wyll not rebell agayne Christ, must obeye as long as they preache and rule truly, and no lenger.

The bokes conteyned in the new Testament.

i.The Gospell of S. Mathew. ij.The Gospel of S. Marke. iij.The Gospel of S. Luke. iiij.The Gospel of S. Ihon. v.The actes of the apost. writt&ebar; by Luke vi.The epistle of s. Paule to þe; Romains. vij.The .i. epistle of s. Paule to the Corin. viij.The .ij. epistle of s. Paule to þe; Corin. ix.The epistle of s. Paule to the Galath. x.The epistle of s. Paule to the Ephesia. xi.The epistle of s. Paule to the Philip. xij.The epistle of s. Paule to the Colossi. xiij.The .i. epistle of s. Paule to the Tessa. xiiij.The .ij. epistle of s. Paule to the Tessa. xv.The .i. epistle of s. Paule to Timothe. xvi.The .ij. epistle of s. Paule to Timothe. xvij.The epistle of s. Paule to Titus. xviijThe epistle of s. Paule to Philemon. xixThe first epistle of s. Peter. xx.The seconde epistle of s. Peter. xxi.The first epistle of s. Ihon. xxij.The second epistle of s. Ihon. xxiij.The thyrd epistle of s. Ihon. xxiiij.The epistle vnto the Hebrewes. xxv.The epistle of s. Iames. xxvi.The epistle of Iude. xxvij.The Reuelation of S. Ihon.