The true copy of a Prologue written about two C. years paste by john Wycklife (as may justly be gathered by that, that john Bale hath written of him in his book entitlid the summary of famous writers of the Isle of great Britan) the Original whereof is found written in an old English Bible betwixt the old Testament and the New. Which Bible remaineth now in the King his majesties Chamber.  
¶ Imprinted at London by Robert Crowley dwelling in Elie rends in Dolburn. Anno Do. MDL.  
¶ Cum privilegio ad imprimendum solum.   


¶ The figure of john Wycklife.   

King Edward the. iii. did Wicklife defend  
Wherbi he did flourish in Oxford long while  
But Richard the. two. King did something bend  
To papistis by whom Wicklife was in exile  
Yet did this good man never alter his stile  
But wrote many volumis whiles he was alive  
To extinguish error, and truth to revive  
At the last he returned to his contrei again  
And lyvid at Lutter worth, where his charglay  
And after his death he did there remain  
Forty winter & one, till come was the day  
When Satan was suffered to ●…en without stay  
But then did our clergy set open his grave  
A●…d brent all his bonis, such charity they have    

To the Reader  
AFter I had perused this prolog (gentle reader) and was fully determined to set it in print to the edifying of all such as be desirous to read and understand the holy Bible. I thought it meet to give such a name to it, as might declare the fruit that springeth thereof, that the●… by the greedy studentis of god's book might be stirred (even when they do but hear it ●…amed) with the desire to read it, keep it in memory, and apply it to the use it serveth fore. A more meet name therefore could I not i●…uente, them the Pathwaye to perfect knowledge, which this little book leadeth unto. For what shorter way might a man take to the perfection of godly knowledge, then to have in memory first what Books of the Bible the christian faith is builded upon, to what use the rest do serve, what is said in euery●… of them, and by what means all dark sentences therein may be understand?  
All this thou hast (gentle reada●…) in this book, so briefly, so plainly, and so effectuously: that noman can justly reprehend any thing therein. It was first written by one that hungered after thine health (as it may be justly gathered by the great travail he took in it) and that in a time right da●…ngerouse. It hath been preserved wonderfully, even in all the stormis of persecution and fiery shuers of false religion. Many men bistowed much to have it copied out to the intent they might enjoy y ● ●…tutes of it, in the time of error and ignorance: but thou hast it now offered unto the for little cost, in a time when true religion biginnith to flourish. It was at the first made common to few men that would and were able to obtain it. But now it is made comen to all men, that be desirous of it. Forget not therefore, to take it thanckfully, to use it christianly, and to esteem it of no less value than a most precious jewel, first framed by the divine wisdom of god's spirit poured upon the first author, preserved by God's merciful providence, and now offered unto the by God himself, that thou hongring the perfect knowledge of God's word shouldest not be destitutid of so necessary a mean to attain to the same.  
The spirit of God work in thine heart that thou may s●…e frutfully read the lively word of God to his glory in the emendment of thy life. Far well.  
Londini. Anno salutis nostre. 1550. Maij. 28. Robertus Croleus   

¶ The path way to perfect knowledge.  

Five & twenty books of the old testamet been books of faith, and fulli books of holy writ. The first is Genesis. the. two. Exodi. the. iii. Lenitici, the. iiii. Numeri, the. v. Deutronomi. And these five ben the books of Moses: the which been cleped properly, the law. The vi. joshua, the seven. book is judicum: that encloseth the stort of Ruth. The viii. book, ix. x. xi▪ xii. & xiii: been the. iiii. books of kings, and the tweie books of Paralipomenon The xiiii. book is Esore, that comprehendeth Neemy. And all is do book 
Anentis. is With.  anentis Hebreus, as jerom seith. But anentis Grekis & Latins: these ben tweie books. The xv. is Hester, the xvi. is job, the xvii. is the Psalter The xviii. book. nineteen, and xx: ben the three books of Solomon. The first is proverbs, either Parables, the. two. Ecclesiastes, and the three is songis of songs The xxi. book xxii, xxiii. & xxiiii. been the. iiii. great prophets. Esaiis first jeremy is the. two. Ezechiel is the. iii. and Daniel is the iiii. The xxv, book is a book of xii. small Prophetis. Osee, joel, Amos, Abdie, jonas, Michee, Naun, Abacuk Sophonie Aggei, Zachari & Malachi: and all these xii. small Prophets been oo book & in this order. And what ever book is in the old testament wythont these xxv. foresaid: shall be set among apocrypha, that is withouten authority of believe. Therefore the book of wisdom Ecclesiastici judith and Toby, ben not of believe. The first book of Machabeis was founden writtun in Hebru. And the. two. book of Machabeis: was written first in Greek. Jerome saith all this sentence in the prolog on the first book of Kings. Also, the book of Baruk, and the epistle of jeremis: been not of the authority of the bible anemis Hebrus ne the praiere of Manasses, as jerom witnesseth. And how mich of that book of He star & Daniel is of autoriti anentis Hebreis, & in hebru lettre: it is told in the same books by jerom himself nevertheless, jerom in suing Hebrus, comprehendeth all these books in. xxii. for Hebrus, maken oon book of the first and the. two. book of kings, and clepe it Samuel. And their maken oon book of the thrid. and iiii. book of kings: and clepenit Malachim. And they comprehenden in oo book, the. two. books of Paralipomenon. But certis lytil charge is of this rekning, whether the books of kings been nn bred four, as latinis don: either. two. as Hebrus done. Also littil charge is, whether Paralipomenon be departed in two books, as latinis usen: or be oo book alone, as Hebrus usen. And so of the first book of Esdras & Neeinie, litil charge is, whether they been twain as latynis and grekis usen: either one all one, as Hebreus usen. nevertheless, it seemeth the latinis and Greekis han more reesone in this reckoning than Hebreus han. But how ever these books been numbered: all these been of autoriti of believe either of christian faith. Than, if the first book of Esdras & the book of Neemi ben numbered for. two. as Grekis and latynis vs●…n: and if men taken judith for a book of holy scripture, as the general congregation of clergy did at the seine of Nicene 
Seine, is a council  as Jerome witnesseth in the prolog on judith: them in the old testament been xxvii. books of believe. Also Ecclesiastici was written in Hebrew & the book of wisdom is not anentis Hebreus: but soundeth Greek Eloquence. And sum old writeris affirmen: that the jew Ph●…o made it. Therefore, as holy church readeth judith and Toby and the books of Machabeis, but receiveth not tho among holy scriptures: so the church readithe these. two. books Ecclesiastic●… and Sapience to edifying of the pupil, not to confirm the authority of teaching of holy church. Jerome seith this pleinli in the prolog on proverbs Also jerom translated the first book of Esoree and Neemie, and biddeth that no man delight in the dreemis of the. iii. and. iiii. book of Esore, the been apocrypha. That is, not of Authority of believe. For anentis Hebrus, the words of Esdree and Neemy, ben driven into oo book. And the books of the old testament that ben not anentis Hebrus, & ben not of the numbered of holy writ: owen to be cast far away, jerom saith in the prolog of Esdree. And therefore I translated not the. iii. ne. iiii. book of Esdree that been apocrypha: but only the first and Neemi, that been riken●…id for two books anentis Greeks & Latinis, and been of authority of believe nevertheless, Apocrypha ben said in two manners: as Catholicon seython this word apocrypha. A book is saide Apocriphun, either for the autour is un known & the truth thereof is open, & holy church receiveth such a book, not to preving of faith, but to learning of virtues, & such been the books of judith & other which. s. Jerome numbereth in the prolog on Regum: either a book is said apocriphun, for me doutith of the truth thereof, & holy church receiveth not such books. And such ben the book of the young childhood of the Saviour, & the book of the ta king up of the body of saint Mari to heaven. Catholicon saith this on that word apocrypha. But soothly all the books of the new testament that is four Gospelers, Matthew Mark, Luke, and john, xii. epistles of Poule, seven small epistlis, the deeds of Apostles, and the apocalypse ben fulli of authority of believe.  
Therefore christian men & women, old and young, shoulden study fast in the new testament, for it is of full authority, and open to understanding of simple men, as to the points that most been needful to salvation. And the same sentence is in the derkest places of holy writ, both open and dark, which sentence is in the open places. And each place of holy writ both open and dark: teacheth meekness & charity. And therefore he that keepeth meekness & charity: hath the true understanding & perfection of all holy write, as Austin proveth in his sermon of the preising of charity. Therefore, no simple man of wit be afeard unmeasurably to study in the tex●… of holy writ. For why, though been words of everlasting life, as Peter saith to Christ in the. vi. chapter of john. And the holy ghost stirrid holy men to speak & to write the words of holy write for the comfort and salvation of meek christian men, as Peter in the second Epistle in the end, & Paul in the xv. chapter. to the Romans witnessen. And no clerk be proud of the ve●…i understanding of holy write: For why, very understanding of holy writ, withouten charity that keepeth God's heestis: maketh a man deeper damnid, as james and jesus Christ witnessen. And pride & covetise of Clerks is cause of here blindness and heresy: and priveth hem fro verrei understanding of holy writ, and maken 'em to go quik into hell, as Austin seith on the Psalter on that word, Descendant in I●…fernum viventes.   

The second Chapter  
THE old testament is departed into three parts, into moral commandements, judicials and Ceremomals. Moral commandments techen to h●…lde and praise & cherish vertuis: and to i'll and reprove vices.  
And these commandments binden ever and han strength, for though ben ground in charity and in reason: and in law of kind. judicials techin domis and peinis for horrible sins. And the judiciales of Moses law werene full just and profitable for men, for though weren ordained of god, that may not err in his domis and laws and werks nevertheless, sith Christ was made man and ordained Law of mercy and charity, and will not the death of a sinful man but repentance and salvation: christian men ben not bound to keep the judicials of Moses law that weren ended in the time of Christ's passion. But yet christian lords that han the sword and ben God's vikers in the. xiii. chapter to the Romans: moune punish men that trespassen openly, in cattele & bodili prison, and sometime by bodily death: when the sin mai not else be distried, nether that the commonalty mai else be established in peace, as the four doctors and ot●…er latter preven openly by holy writ and reeson. But look that this be done for charity and commoun profit: with mercy and compassion of brythrens, not for covetise neither pride, neither for vengeance of a ●…anis own wrong. C●…ymonials techen fyguris and sacraments of the old law, that fyguryde●… Christ & his death and the mysteries of holy church in the law of grace And the●…e Cerimonials ceassiden utterly, as to obligacioun, in the time of Christ's death, & been noyeful and damnable to men that keepen tho, and for that the gospel is preached and known generally. For if though ceremonies been kept now: the keperis of the knowlechen that Christ is not yet comen, neither suffered death for mankind. And this knowledging is open heresy. For why, the truth and freedom of the gospel sufficith to salvation without keeping of Ceremonies made of god in the old law, and much more without ceremonies of sinful men and unkunning, that been made in the time of antichrist, and of unbynding of Sathanas in the. xx. chapter of Apocalyps. Therefore, as it is open Heresy to say that the gospel with his truth and freedom suffysith not to christian men's salvation wythouten keeping of ceremonies of godis lawe yeowm to Moses: so it seemeth open heresy to say that the gospel with his freedom and truth sufficeth not to salvation of christian men without keeping of ceremonies and statutis of sinful men and unkunning, that been made in the time of Sathanas and of antichrist.   

¶ The third chapter.  
SImple men of wit moune be edified to heavenvly lyveing, by reading and knowing of the old testament. For in the beginning of Genesis they moun know how God made heaven and earth and all the creatures of nought, & made man to his own Image and likeness and to have bliss in body and soul, wythouten any end. Also men may know how sore God punished Adam & Gue for breaking his commandment, And how Abel pleased God by faith, meekness and charity: and how cain displeased him by sins, & specially by envy, hatred, and manquellinge. Also how Noah was loved of God, and all the world (outaken. viii. persons) was destroyed for sin. And how for pride and other sins, God departed many langagis: that noman understood other in the tower of Babel And how faithful and obedient to God Abraham was that he go out of his land into a strange country & was ready to slay his own son I saac, at the will of God, & got therefore much reward of God. And how God distried Sodom & Gomorre and other three Cities, for lechery and other sins, that though were sunk down, & the dead sea is now where though great Cites weren.  
Also how true and obedient to God weren Isaac, jacob & joseph: and how God kept 'em in all periles. All this process of Genesis should stir christian men, to be faithful, and forto dread and love God: and in all things dohies will.  
Also in Exodi men mai know how God kept his simple people in egypt, and increased 'em greatly in that land, under the persecution & tyrantry of king Pharaoh, & delivered 'em by many miracles, & punished Pharaoh & his pupil with ten strong vengeances, and fed 'em meruilousli in desert. xl. years, where no dwelling of men was before, and made hem to overcome the strong pupil of Amalech. After this God taught hem wise governaile, & betook to hem the ten commandments and other iudiciallis to punish greatly open great sins. And they weren full bisi to make a costlue tabernacle to the honour of God by his bidding & teaching: that figured holy church & vertuis in mens soulis. At the last God took great vengeance on hem for Idolatry: when they forsoken the faith and worshipping of God, and honoreden yeotun caluys by stirring of the devil. And then Moses was a true mediator betwixt God & the sinful pupil: and saide thus to God, for great tryst of his mercy and for rightfulness and great charity to the pupil. Either forgive thou this trespass to 'em: either do me out of the book in which thou hast wri ten me. And for this devout preier & great charity of Moses: God sparid the sinful pupil, & distried not sodenli all the pupil, but took hem to mercy & grace. And this process of Exodie should make men cristi in gods help & to be true in his love, & Eschew his offence with all here mights  
The third book cleped levitici: teacheth men sacrifices due to God, and for sins of the pupil in the time of the old testament, and that no man unworthy should nigh to the service & sacrifice of God. These sacrifices own not to be kept now: for though figuriden the passion and the death of Christ, and remission of sins by the bl●…e and merit of Christ in the law of grace. Also this book te: ch men to abstain fro wedlock of nigh kin and affinity within the. two. degree, and ordaineth pain of death for idolatry, and wedding within the. two. degree of consanguinity and affinytye. At the last, this book teacheth men to keep God's hests & forto love here neighbours and to do equity to hem, and works of mercy to needy men, and commandeth just weights & measures & domis and for biddeth strongly Idolatry and witchcraft & false coniutinges and telleth prosperiti that shall come to 'em that keepen Gods hests, and vengeance & pain to him that breaken God's hests. And this process of Levitici, should make christian men afeard to break God's hests and joyful to keep though to life & death for reward of God in everlasting bliss.  
The fourth book cleped Numeri, telleth the numbered of pupil led out of Egypt, both of lewd men & and of priests and of dea●…enis: and how God kept 'em longein the hor●…yble desert, and punished hem all by death, outake Caleph and joshua for grudging and mistrust to god's word, and punished Marie Moses sister with lepry: for back biting of Moses the mild servant of God. Also, when God would have distried the pupil for grudging against him Moses preyed with all his heart for the pupil that would stone him to death. Also God teacheth there, that he that doth any sin by pride: shallbe dead. And that he that broke the sabat, yea by gathering of sticks, should be stoned of all the pupil.  
Also God punished sore Core, Dathan and Abiron, that weren rebel against Moses and Aaron, & maden dissension in the pupil: so that the earth opneide & devoured 'em with here tabernacles & all here cattle, and they yeden down quick into hell. Yet when the pupil grudged against Moses and Aaron, and would slay them unjustly, & God kyll●…d many thousands 〈◊〉 people herefore: Mo●…es bade Aaron prey & offer en●…ens for the pupil, and so he ceased the vengeance. Also God teacheth there that priests shulen have the first fruits & first borne things & part of sacri●…ices, au●…wes & offerings, & dekins shoulen have tithes of the pupil, and give her tithes, that is the tenth part of tithiss (which they token of the pupil) to the highhest priest, and priests and dekins shulen hold 'em apaid with here spiritual part of tythes and offerings, and take no possession in the land of here brithren. For God him self shall be the part & heritag of priests: in the middis of the sons of Israel. Also for Moses and Aaron beleviden not fully to God's word, but doureden of his behests at the water of a●…enseinge: God suffered not hem to enter into the land of behest, but, both were●… dead in desert. Also in this book been told the dwellings of the children of Israel in desert and the batteils that the●… hadden aye●…s heathen men, and of b●…laam how he was hired to curse Gods pupil: and how God compelled him to bless his pupil, and to say prophe●…i of Christ. And for the pupil of Israel did fornication & 〈◊〉: God bade Moses hang all the pri●…ces against the sune, that the strong vengeance of God were tur●…id away fro the pup●…e of Israel. And for as much as Phinees the pr●…ste killed a Duke of Israel that died fornication with an heathen wom●…, and did th●…s for fervent love to Godhe gate of Godeverlasting pri●…hode for him & his scede, & returned awe●… gods wrath fro the children of Israel. Also there is taught, who 〈◊〉 be heir of a man▪ & of holy days & ●…crifices & offerings made in tho, 〈◊〉 which a●…ows shulen be held, W●… not, of b●…tels & how the preis' shulē●…e parted among the pupil, and what should fall to the priest, & how the land of bihest should be departed to xii. lineages, & dekenis shoulen have cities to inhabit in tho, and the subarbis to here sheep and beasts, and cities of refuite shoulden be ordained for hem that shedden blood unwylfully, not of purpose, neither hatred before going. And he that is guilty of maus' death: shall be slain wythouten any redemption.  
This process of Numeri, should stir christian men, forto love here enemies & do good to hem, as Moses & Aaron diden, and to keep Goddis hesles, and shed not man's blood uniustli  
The. v. book cleped deuteronomy: 
Deuteronomi.  is a rehearsing and confirming of all the law afore going, and stirreth men greatly to keep & teach gods hests, and adnothing to tho, neither draw away any thing fro tho. And first it teacheth, that wise men & mighty shoulden be made judges, and dame right the poor and the rich. afterward, how the jews overcamen Deon the King of Esebon, and token his land and all the goods therein, into here own possession, and dieden in like manner to Og the king of Basan, and to his land and goods, furthermore God commandeth men to keep his heestes: and add nothing thereto, neither draw nothing therefro, and that they dread and love God of all here heart and of all here soul, and all here strength, & eschew Idolatry, and serve and worship him alone, and that they teach God's heestes, to here sons & think on the hests in howese and weigh, sleeping and waking. Also God commandeth his pupil to eschew weddingis of heathen men & women to here children lest they be drawn to Idolatri, and bihetith many blessings to hem and myehe increasing of goods, if they kepen truly his commandments▪ And the strong vengeance & dist●…ng shall come on the jues, if they done idolatri, & been unobedient to God. Also God biddeth 'em have mind that they weldiden the land of biheest, not for here own rightfulness and strength: but for the sins of men that dwelliden therein, & for the oath of God which he made to Abrahame and to other holy men. Th●…n God remembreth to h●…m many great sins: to make 'em  that they trespass no more, but that they dread God and love him in all here heart and soul, keep his commandments, and s●…ere by his name, and love pilgrimis either comelingis. Efre, God bideth 'em have his words in here hearts and wits & have though for a sign in the h●…ndes & betwixt her iyen, & that they teach here sons to bythinke on the words of god ever and that they writ the words of god on the posts & yates of her house & telleth & giveth his blessing to 'em▪ if the●… keepen his heestis, and giveth his curse to 'em if they brea ken his hests, and worshipen alien god's. Also they shoulen destroy the places wherein heathen men didden Idolatry, & distrie here auters, Images, woods and Idolis. And they shulen make here sacrifices and offer here tythes and the first fruits and yefts, and avows: in the place which the lord hath chosen to his name, and this was the temple of jerusalem. Also a prophet either a feyner of dreams that stirreth men to do Idolatri: shallbe slain, and so shall a friend, either city, that doth Idolatry▪ either stirreth other men thereto. Also thou shalt pay tithes of all fruits that grown in the earth, of wheat, of wine, of oil: and the first borne things of neete and sheep And in the third year, y● shalt departed another tith of all things that grown to thee, and keep it within thy yates, to sustain the dekin, pilgrim either comling, fatherless child either motherless: and wide we that been within thy years. Also in the. seven, year shallbe remission of debt to citizens and kinsmen, nevertheless, not to a pilgrim & comeling, for he may be compelled to pay. Utterly a needy man and begar shall not be among God's pupil: but poor men shoulen not fail in the land. Therefore, rychemen shoulen help 'em with love: and help 'em wilfully in here need. Than God teacheth of three great solemnities, Of paske, of the feast of wokes either Pentecoste: of the feast of Tabernacles, and that masters & judges sholen be ordained in all yates either cities by each lineage, to dame the pupil by just dō●… and take not gifts neither persons. Ferther more God teacheth, that who ever is convict bitweine either three witnesses, that he hath do Idolatri: he shall be stoned, first by the witnesses and than by all the pupil. He that is proud and will not obey to the commandment of the high priest and to the done of the iudgiss in that they teachen gods law shall be dead.  
Then God teacheth what manner king the pupil shall make: and what shall be his office. afterward God teacheth that priests and dekynies, and all that been of the same lineage: shoulen not have part and heritage with the residue pupil of Israel. For they shoulen eat the sacrifices of the lord, and the offerings of him and they sholen take none other thing of the possession of here britherne. For why, God himself is her heritage. furthermore God for bideth Idolatry, and to inquire coniureris: and to keep dreamis and chitering of byrddis, and commandeth that no ●…ytch neither enchanter be, & that men take not council at hem the han spirits in close: neither at ●…alse diviners, nether axe of dead men the truth. Also god sh●…l raise a prophet of her brethren, the is Christ the saviour: & he that heareth not his words, shall be pu nished. A prophet that will speak by pride, in the name of god that thing that god bade not him, either by the name of other gods: shall be slain. Also. v●… cities of refuite either of franchise, shullen be: that he that slayeth a man not by hatred but against his will: be saved. And he that slayeth a man by hatred and before casting: shall be slain without mercy either ransom. He that is convict to have said false witness against his brother: shall have the same pain to which his brother should be put, if he had be guilty. Also priests shoulen comfort hem that gone to just batteil, to have trust in god & dread not here enemies. And the ●…erdful men, & they that han newil bill ded an house, either newly plante●… a vine, or new●… wedid a wife, & not used her go not to batteil. And first warriors shulen proffer peace to a city And if the city yield itself: men therein shulen live under tribute, else all men therein shoulen be slain. And this is understonden of the cities that been not yewn into possession to the pupil of Israel And theridamas is told the departing of preys & what trees shoulen be kit down in the byseging. Also God teacheth what shallbe done: when a man is founden slain, and the slear is unknown. A child rebel to the father and mother, & that giveth himself to gluttony lecheti●… and drunkenness▪ Shallbe stoned of all the city. A man shall keep the ox & sheep of his brother that is strayed awei: & bring it a●…en to his brother, & so of other beasts & of each thing. And if thou knowest not whose though been: y● shalt keep though still: till thy brother seek and receive tho. Who ever doth adultery: shall be dead. And if a man defoul a virgin: he shall wed her, and give fifti sickles of silver to her father Thou shalt not take a servant to his lord: which servant fled to thee, but he shall dwell with the in a place that pleaseth him. None whore shall be of the daughters of Israel: neither a lecher of the sons of Israel Thou shalt not lean to thy brother for usury. If a man hate his wife: he shall write and give to her a libel of forsaking. But this is forbedun of Christ in the gospel of Matthew, in the. v. and nineteen chapter. When a man hath take late a wife: he shall not go to bateil, neither any common office shall be put on him, but ●…o year he shall be glad with his wife, & take heed to his house. He that proloineth his brother, which is a freman, and seleth hyin: he shall be slain.  
Thou shalt yield at night to a poor man his wed: and in the same day thou shalt pay to a ●…edy traveilour his hire. Father's shoulen not be slain for the sons, neither sons for the fathers. When thou reapest corn in the field, & foryetist an handful thou shalt not turn again to take it: but thou shalt suffer that a comling, fatherless child, and widow take it away. And so of gathering of olives, and of gathering of grapes. When tweyemen been at debating, and the wife of one will deliver her husband fro the hand of the stronger and take him by the pryvimembres: she shalleese her hand withouten any mercy. And there God for bideth false weights and measures, a more and a less. Also dekinnis sholen provounce and say with high voice to all the men of Israel. He is cursed that doth idolatry, or breaketh any commandment of God, or doth against any part of the law of God: and all the pupil shall sei●… A men. Also God bi●…teth great prosperity to his pupil if they keep his he itis, and they shulen be blessed in citi & blessed in field & the fruit of here womb, & the fruit of, here lono shall be blessed, & all things that pertain to hem shulen ve blessed' & they shulen have victory of here enemies, and many prosperities of soul & body, shulen bifale to 'em. And if they kepe●… not God's hestis: they shulen be eurssed in city & field. The fruit of here womb, & all things that pertain to hem, shulen be cursed. God shall send h●…m hunger thirst, pestilence, fever, & cold and brenning, and he ate & corrupt air, till they perishen. Enemies shulen have victory, & conquer 'em, and take of him prisoners. And yet God shall punish 'em with huge vengeance that all that hearen be astonished. nevertheless, if when all these vengeaunces ben fallen on 'em, they repenten, ve ryli in the here & ●…utnen aythe to God & obeien to his hestis in all he●…e herie & all here soul: the lord shall have mercy on 'em, & bring 'em again to here land fro all folks among which they weren scattered. And god shall bless hem & make ●…em to be of m●…re numbered, than heat father's weren: and shall turn all y ● ●…uisses on here enemies. And God shall give to hem abundance in all were kiss of here hands & in all thi●… os that per teyne to 'em. Moses spoke all these words to all the pupil of Israel and bade 'em dread not here enemies for God shall go before his pupil, & ever come here enemies. A●…d Moses ordained ●…osue to be leader of the pupil before all the multitude of the sons of Israel. Moses wrote this law and af●…it to priests y ● ●…ons of Levi, & to the eldermen of Israel & badehen read the words of this law bifore all Israel in the heating of all men & women little children and comlings either conversis to the faith of jews: that they hear and learn and dread our lord God, and keep & fill all the words of this law. Moses by God's commandment wrote a great song & taught it the children of Israel, that it should be into witnessing against hem.  
And Moses cleped togithere all the elder men & teacheriss: and cleped heaven and earth into witnessing against 'em. And when Moses had filled all the words of this great ●…oung: he stied in to an hill, and was dead there, & God buried him, and man knew not his sepulchre till into this day. christian men sholden much read and hear & ●…un this book of Deutronomi, that comprehendeth all the law of Moses: & disposeth men for to believe in Christ and hear and keep his words.   

¶ The. iiii. chapter  
THe. vi. book which is cleped joshua: telith in general that joshua brought the pupil into that land of behest, & departed it by lot to hem. And first how God bihight to joshua that none should moun a●…enstōd him & his pupil in all the days of his life. And God bihight that joshua should depart by lot to his pupil the land of bihest. And God commanded him to keep all the law & how not fro it: but think therein by days and nights, that he keep & do though things that been written therein. After this, joshua sent aspies: to behold the land & the City of jerico, and they entriden in the house of a common woman Raab: and weren saved there, by counsel and help of the woman. Than joshua bade the priests take the Ark of the bond of peace of the lord and go bifore the pupil, & they diden so. And when the priests camen and broughten the ark to the brink of jordan: the great water of jordan went aweie to the dead sea, and the higher waters stoden still as a wall, so that the pupil passed by the dry bottom, and the priests stoden on the dry earth in the mids of jordan. Also joshua bade. xii. men of the. xii. lineages of Israel, take. xii. great stones fro the bottom of jordan: and set tho in Galgalis, where the pupil settid tentis in the next night after the passing of jordan: & take. xii. stonis of the land and put in the middis of jordan, where the Ark had stand, and bade that father's shulden teach here children how they passeden by the dry bottom of jordan, for god dried the waters thereof, as he had do before in the red sea. And the priests & princes and all the pupil obeiden to joshua. Than joshua circumcidid the pupil that was uncircumci did. xl. years in desert: & the people made pask in the. xiiii. day of the month at eventide. And joshua seeth an Angel of the lord, which angel was prince of God's host. Also the strong walls of jericho feldene down at God's ordinance, whane priests braiden with seven trumpis, and all the pupil cried anhigh in the. seven. day of cumpasing of the city. And the pupil of Israel destroyed and brent the city and all things therein: outaken Raab and though that werene in her house, and outaken gold and silver and vessel of brass and Irun: which they haloweden in to the treasury of the lord. Also, for Achior did against God's bidding and took to him silf a thing reserved to God's use: he was stonid & brent & all his goods weren brent with him. And all this punysheing was done on him: for afore this the pupil of Israel might not stand but was overcune of hear enemies. After this punishing of Achior, joshua took the city of Hay, and killed the king and all the pupil and distryed and brent the city, and honged the king thereof in a iebat. Than joshua bilded an altar to God in the hill of He ball: & offered thereon brent sacrifices, and peaceable sacrifices, & wrote the deuteronomy of Moses law on stonis. And first he blessed the pupil of Israel. And after thes things: he read the words of blessing and cursing and all things that weren written in the book of the law. He left nothing untouched of these things which Moses had commanded: but he declared all things before all the multitude of Israel, to women and to little children and to com●…ings that dwelliden among 'em. Also men of Eabaon feynid●…n hem to be offer country: and by this fraud they gaten of joshua peace and life, of joshua & other princis. And for this fraud: they and all here successors weren made bond to bring wood & water to the service of the altar & of all the multitude of Israel for ever.  
Also joshua by gods help, overcame v. great kings in oon day, & made his Princis tread on the necks of these kings. And than he hongid these kings on v. jebatis. And he overcame all though kings & here puples▪ that dwellyden in the land of bihest, that weren. xxxi. kings, & departed the land of behest to xii. linagis of Israel by lot, and cities of refuite and cities to Priests & dekenis to dwell in as God commanded.  
This process of joshua should stir christian men to have great triste in God: & dread no man neither pupil, as loung as they seruiden tre●…ly almighty God.  
The seven. book cleped judicum: tell lithe that the pupil of Israel was rulid with judgis either domesemen after the death of joshua, & sometime by a woman Delbora. When the pupil fell to great sins, & specially to Idolatry: God sent adversaries on hem, that turmentiden the jews full sore, and kylliden many thousandis of him, & helden other under tribute and great thraldam. And when the pupil repented verily & cried to God with all here heart: he sent help to hem, and reisid a judge that overcame here enemies, & reulyd 'em well in peace and in God's law.  
This process of judicum should stryre christian men for to flee sin and love God, that doth so great mercy to hem that repenten verily. 
Ruth   
This book comprehendith the story of Ruthe, that was an heathen woman: and left hirnation & Idolatri, and believed in God & kept his law. Therefore she was wedid to a noble man of the jews, and is set in the Genalogie either kynrid of our saviour. This stori should stir all men to forsake here sin and serve God truly in all here life, for reward of heavenly bliss.  
The first book of kings, telleth 
●…. Reg.  how the pressed Elie and his sons weren reproved and slain: for they governiden evile, God's pupil. And for here sin & negligence, the pupil did much sin: and was ovircomen of heathen men, & the Ark of God was taken of heathen men, and they kylliden many thousands of the jews. And how the true child Samuel was a faithful prophet of the lord: and governed well the pupil in God's service & rightfulness, and did none extortion, neither took yefts of any man: neither covetid any man's good, but did all things in his office iustli bifore God & man. And when Samuel was eld he settid his sons judgis on Israel. And for they bowden after avarice and token yefts & perverteden doom: the pupil axeden And david reigned. seven. years in Ebron, & gate. vi. sons. Also David made ●…ych sorrow for the death of Abner: when joab had killed him bitreason. Also David killed Banaa and Rechab, that kylliden by treason Isboseth his enemy. Than all Israel came in to Ebrou, and anointed David into king on Israel. And David reigned on juda in Ebron biis. years and an half. And he reigned in jerusalem. xxxiii. year on all Israel and juda, and was thirty. year eld, when he began to reign, and reined xl year. After this the noble king David had fifty victories of philisteis. Than David took thirty thousaunde men chosen of Israel: to bring to his place the ark of God. For reverence and devotion: David made great minstrelsy, & mekid himself bifore the Ark, & suffered rebuking of Michole the daughter of Saul therefore. David thought to build Turrian house to the ark of god. Than God telde to David that his son should build his house & the throne of David. shallbe stable with outen end, and this is filled in Christ. Than David had victory of many lands & made though tributari to Israel And god kept David in all things to which he yedeforth. And David did doom & rightfulness to all his pupil. And he did merci & curteci to Miphi boseth son of jonathas. After these things David dwelid at home when joab & the oft went to batteil, & did advoutri with Bersabe the wife of Uri: & procured the death of Urie by treason. Than God sent Nathan the Prophet to reprove David of his sin & he took mekeli his repreving: & knowlechid that he sinned against God, & god forgave the sin but sword & persecution went never a way fro his house. For God killed the son of Bersabe, & do son of David killed an other. And Absalon his son rose against him and drove him out of jerusalem, and sought with strong host to s●…ea him. Than david go out of jerusalem on his feet: and stied with bare feet into the highness of the hill of Dlivete and wept. And all his pupil wept bitterly: and david mekyd him to God and said. If God say to me, thou pleasest not me: I am ready, do he that is good bifore him self. Than Semei that was of the kin of Sa●…: dispisid David, and cleped him a manquelar, & a man of Belial, and a ravenour of the rheum. And he cursside David, and castid stones and earth against David & against all the servants of king David. And when Abissay would slay this curssar: David bade him suffer Semei to curs him, and saide. God commanded him to curs David. The king said to Abissay and to all his servants. Lo, misonne that go out of my women be, sechith my life: that is to slay me: How much more now this son of Gemini? Suffer ye him to curse by commandment of the lord: if in case the lord behold mitorment & yield good to mefor this cursing to day. Afterward Absalon defoulid openli, his father's wives, before all Israel. Than Achitofell gave a fell council to pursue David in that night with. xii. thousands of men, and slay him before that he were ware. But this counsel was distried by God's will and by a wise counsel of Cusy, the friend of David. Then Absalon gadride the power of Israel, to make open warayens his father. Nethelese David for pity & charity commanded three princes of his ooste to keep Absalon alive: that he might repent and be saved. And when David knew that Absalon was slain: he made so great sorrow, that almost he was dead. And all the pupil was in point to forsake David. Than for this peril David left his mourning, & sat openly in the gate to comfort all his host. Afterthis, the council of all Israel came to David: that they shoulden bring him into his rheum worshipfully. And David forgave the open treason to hem, that they hadden do afore: and steride sweetly men of juda that weren specially his traitors, to come and bring him into his rheum, and foryafe here treason. And he forgave the sovereign treason to Amasa that was of his own kin: and was prince of the ooste of Absalon to slay David. And David swore to make this Amasa prince next joab. And forgave the sin and cursing and treason to Semei & swore that he should not die. Yet before David came to jerusalem: a new debate rose bytwixe the men of Israel, and the men of juda, for this bringing again of the king, was not telde first to men of Israel. And by stirring of Siba a man of Belial that was of the kin of Saul: all Israel was d●…partid fro David & suid this Siba. And in this time joab killed by treason the noble knight Amasa Than this Siba passed by all the Images of Israel till into Habela & Bethmaka & all choose men weren gathered to him. And joab & his host bise giden thes cities, & wolden distrie the great city Habela, and a wise woman of the cite saved it by her counsel, & made Siba to be slain and all that pupil to be saved on both sides Also. seven. men of the kin of Saul, weren slain of Gabonits, by suffering of David & by council of God. For Saul kyllid wyckidly the men of Gabaon. And for this sin of Saul, hunger was made three year in the days of David. And after this vengeance done on the house of Saul: God did merci to the land. Than is set a great ●…onge of David which he spoke to God: when he had delivered him from the hand of all his enemies. Than sueth the numbered of strong men of David. At the last David for pride, & again the law: noumbred the pupil of Israel. Therefore. lxx. tho●…sand of men weren dead by pestilence. Than David repented him sore & meked him to God and said thus. I it am that fynned and did wickedli, ●…hat han these men do that ben sheep? that is simple and innocent, in comparison of me. I bisech the that thine hand be turned against me, & against the house of my father. Than God sent the prophet Gad to him & bade him make an altar & offer brent sacrifices, and peaeible sacrifices. And god did mercy to the land: & the vengeance ceassid of Israel. Th●…s process of this. two. book: ought to ●…yre kings & lords to mercy and rightfulness, and ever to be ware of idleness that brought David to avoutri & other mischevis and ever to be meek to God and his priests and sore repent here misdeds and make amends to God & men & wilfulli foryeve wrongs done to 'em, and ever be ware of pride & extortions: lest God take vengeance on all the pupil, as he did on David & his pupil. And ever to be patiented & merciful as David was: to get remission of sin bifore don, to get peace & prosperiti, and hevenli bliss withouten end.   

The. v. Chapter  
THe. three book of kings telleth first how Adonias son of David would have reignid and David in his life ordained Solomon to be king, & he reigned bifore the death of David. Than Adonias fled for dread to the tabirnacle of god, & held the corner of the altar till Solomon said that if he were a good man: he should not die. Else, if ivil were founden in him: he should die. Than David in the time of his dying charged Solomon to keep well God's law: & to quite to the sons of Bersellaye the truth and kindness of her father and to punish joab for his treacherous manquelling of Abner, and of Amasa in the time of peace. And to punish wisely Semei, for his worst cursing which he did to David, After these things Solomon made Adonias to be slain: for he purposed gilefuly to be King. And Solomon casted: away Abiathar, that he was not the priest of the Lord and exiled him also. For he assented to Adonias and was traitor to the King. And Solomon commanded joab to be slain in the tabernacle at the altar: for he had slain guilefully two princes in peace, wythouten witting of David. And the King ordeinid Sadoch priest: for Abiathar. Than the King commanded Semei that he should not go out of jerusalem. And if he passed the strand of Cedron: he should be dead. And Semei acceptid this. And for he passed these boundis: the King commanded him to be slain. And so he was slain by commandment of the King. After thes things: the rheum was confirmed in to the hondis of Solomon, & he weddyde the daughter of Pharaoh King of Egypt. Than God bade Solomon axe of him what him liked.  
And he asked that God should give to him wise heart, that he might dame his pupil and make discretion either departing bytwix good & evil. And this asking pleased God full much Therefore God gave to him a wise heart and understanding, in so much that none before him was like him, neither shall rise after him. Also God gave to him richesse and Glory that none among kings was like him in all days before. Than, for Solomon gave a wise sentence of doom bitwix tweie common women, that passide the wit of common men: they dredden the King and seiden, Gods wisdan was in him to make doom. Than is told the worshipful household and meinie of Solomon.  
After these things Solomon byldyde a noble house to himself: and a famous temple to God in jerusalem And after that the temple was fully made: all the elder men and princes of linagis and Dukis, and of meinies of the children of Israel, weren gathered to King▪ Solomon in jerusalem: to bring the ark of God fro Sion in to his own place in the temple. Than the King axed of God many prayeris, and profetis for hem that preiden devoutly in the temple, and God granted tho. After these things, God hallowed the temple and certified to Solomon: that if he kept all his commandments: he should set the throne of Solomon's rheum on Israel withouten end. And if the pupil of Israel and here children kept not god's heestes, but worshipen alien God's: he shall do away Israel fro the fat of the land which he gave to hem, and God shall cast away fro his sight the temple which he hallowed to his name, and Israel shall be into a proverb, either fable either tale to all puples, & this house shall be into ensample. After this, the Queen of Saba came to Solomon: and had great array of men and iewelse, and gave many iewelse to Solomon, & he again to her. Also Solomon taught her all things that she had in her heart, & she blessed God & Solomon and his servants and yed in to her land. Than Solomon made many sheldis & bucleris of gold, and made a great throne of jueriand clothed it with fine gold. Than king Solomon was mangnified over all kings of the earth: in riches and wisdom. And all the earth desired to see his face and to hear his wisdom, which his God had yeven in his heart. After all these things Solomon when he was eld loved gretli many heathen women & had a. M wives principales & secondaris. And than his heart was be shrewd & perverted by the women, that he suid alien Gods and worshipped hem. Therefore, God raised Turrian adversari to Solomon in his life, & departed his rheum in the time of Roboan his son, & gave. x. linagiss to jeroboam his servant, & kept oo lineage to his son for the merit of David his father. And this departing bifelmich for that Roboan forsook the council of old & wise men, & furred the council of young men, & spoke hard words to the pupil. Than Roboan gathered proudli all the house of juda & the lineage of Benjamin, an hundrid thousand & four score thousand of choose men & warioures: that they shoulden fight against the house of Israel, and bring again the rheum to Roboan, son of Solomon. But God for bad this war to Roboam & all his pupil for whey, this word of departing of y rheum was done of God. Than jeroboam made two golden calves and bade Israel worship tho, & sty no more to jerusalem and said. Israel, ●…o thes been thy Gods, that leaden the out of Egipte, And he made unworthy priests of the last (or visest) men of the pupil, that weren not of the sons of Levi. And he made temples in high places. Also when jeroboam stood on the altar & casted incens a man of God came from juda by the word of God, & said. A son (josias by name) shall be borne to the house of David, and he shall ●…lea on this altar the priests of high places, that brenen now incens in this altar. And he shall burn bonis of men on this altar. And the prophet gave this token. That the altar should be clef●… and the ashiss therein shall be shed out.  
Than jeroboam held forth his hand, & bade take that prophet: and his hand was dry, & he might not draw it again. And by prayer of the prophet the hand was healed: and the token befell on the altar as the prophet said. And for that the prophet eat bread in that place against godis bidding, yea by deceit of a false prophet: the true prophet of God was slain of a lion by the weigh homeward. After these words jeroboam turned not again fro his worst weis: but againward, of the last (or vilest) pupil he made priests of high placis. Who ever would fill his hand, was made priest of high placis. And for this cause the house of jeroboam sinned and was distried and done away ●…ro the fare of the earth. After this, the prophet Ahia that was blood for eld: knew the wife of jeroboam, that feigned her to be an other woman. And he bifore said to her that her sick son should die, in her entering into her house, & that the house of jeroboam should be destried utterly, for his sins. And Israel shall be driven out of his land for the sins of jeroboam, that sinned & made Israel to do sin. Also the pupil of juda did Idolatri. Therefore the King of Egypt took away the treasures of gods house and of the ●…ingis house, and the golden shieldis of Solomon, for which Roboam made sheldiss of brass & battle was betwixt Roboan and jeroboam in all days. Than Abia reigned. three year in juda, & go in all the sins of his father. After him roose King Asa in juda, and he did rightfulness bifore God, and did away Idolatry, & Sodomitis fro the land. And his heart was perfect with god in all days. And shortli, among all the kings of Israel, was none faithful to God. Some weren good among the kings of juda. And this fygurith that a 'mong men of holy church been some good: out among heretics, is none good utterly, as Jerome seith. After many evil kings of Israel, rose Achab the worst of all bifore him. And he wedded jesa bell an heathen woman, the daughter of Mechaal, king of Sidonies, and Achab did manifold Idolatri. Than rose Helye the prophet, and saide to Achab, that in. three year and an half: neither rain neither dew shall be. After this the prophet Helie hide himself, in the strand of Carith against jordan: and drank water and was fed of ravens there, which broughten to him bread & flech, in the eventide & morowtide. And after that the strand was dried up: God bade Helie go in to Sarepta of Sidonies, & there he was fed of a wydew, & the pot of meal & the pot of oil failed not to the wide we, till God gave rain on the earth. Than Heli raised to life the dead child of a womman: at whom he was much sustained. And after many days God bade Heli show him to Acab that God should give rain on the land. And Helie did so, & great hunger was in Samari. Than Helie appearid first to Abdie that dread God: and feed an hundred Prophets of God, when jesa bell killed the Prophets of God. And Heli swore to Abdie by the lord of oostes: that he would appear in that day to Achab Than Achab asked Heli. where thou art he that dyftur blessed Israel? And Helie said. Not I disturble Israel: but thou and the house of thy father that han forsaken God's heestis, & han sued Baalan: han disturblede Israel. After this, the prophet Helie convictyd by an open miracle eight hundred and fifty prophets of Bal of open Idolatry: and killed 'em all with help of the pupil that believed to God, for the great miracle. And after this God sent great ta'en, & Helie ran before Achab to the cittis of Israel. After thes things Helie fled for dread of jesabel: the manacide to ●…lee him. And when he had fled into desert by the journey of a day: he axed of God to die. And when he slept: an An gel bade him rise & eat bread, baken under ashiss & drink water, & he go in the strength of the meat. xl. days &. xl. nightis: tilto Oreb the hill of God. And when he was hid there in a den, & said that he was left alone a prophet of the lord, & they soughten to slay him: God bade him go to Damask & anoint Asael king on Sirie, & anoint Hieu king on Israel, & anoint Elise prophet for him. And these three shoulden do vengeance on trespassers: & flee 'em. And god left to himself. seven. M of men of Israel: whose knees weren not bowed bifor Baal. Than it sueth how Elise suid Heli. After thes thingis, king Achab had. two. great marvelous victoris ayens Benadab king of Sirie: for he blasphemed God of Israel. And for king Achab did false merci & kilid not this blasphemer Be nadab whom God betook into his hondis: god sent a prophet to Achab & te●…d thus. For thou suffridst a man worthy the death to go fro thine hand: thy life shall be for his life, & thy pupil shall be for his pupil. afterward jesabel the Queen made Naboth to be stonid to death by false witness & assent of Achab: for he nolde change neither sell his viner to the King. And when Achab go down to take possession of this viner, god bad Heli meet him, & seie thus. Thou hast slain & hast ta kempossession. The lord seith thes things. In this place wherein dogs likiden the blood of Naboth: they shulen ly●… also thy blood. And Achab said to Helie. Where hast y● founden me thine enemy? And Heli said. I have found: for ●… art sold to do ivil in gods sight. Therefore God shall distry & slay each man of the house of Achab, and give his house as the house of jero boan and as the house of Basa. For Achab terred God to wrath: & made Israel to do sin. Also dogs shulen eat jesabel in the field of Israel. If Achab die in the City: dogs shulen eat him. If he die in the field bird of the eyre shulen eat him. None other was such, as was Achab that was seld to do evil bifore God. For why, jesabel his wife excitid him and he did abominable idolatry Than Achab did full great penance and was mekyd before God. Therefore God brought not in this evil in his days: but in the days of his son. In the third year after these things: about iiii. C. Prophets of Baal, counceleden Achab, to make war against the King of Sirie: for a City cleped Ramoth of Galaade and ●…ihighten victory & prosperity to Achab. But Michee oo prophet of God telde to Achabe in God's name: that the spirit of leasings deceived him by his false prophets, & that Achab should be slain in the batteile, & so it befeld in deed. But Miche was dispisid & beaten of the false prophets, & was prisoned purposed to be slain of the King, when he came again in peace. And King josaphat a good man: was in this battle with curssid Achab. But Achab was slain and dogs licked his blood: & josaphat was saved by God's help. Than rose Ocosias' King of Israel for Achab his father: and Ocosias' worshipped Baal, and terrid God to Ire by all things which his father had do. This process of the. three bo●…e of kings, stulde stir lords and kings to be merciful and piteous on here sugets, that trespassen a yens him, & in all things eschew idleness, lecheri treason, Idolatry, and falls councelouris and unwist, and ever dystrye sin, & take counsel at holy scripture and true prophetis, and trist not to false prophets, be they never so many, and cry fast against one, either few true men,   

¶ The. vi. chapter  
THe. iiii. book of kings telleth in general, how the rheum of Israel and the rewm of juda, weren conquered of heathen men: for many sins whichthei didden a yens God & men, and weren obstinate & didden not fruitful penance in due tyme. First it telith inspecial, how the wicked King Ocosias, sent to take counsel at Belzebub: where he might live and ●…kyuer of his sickness. Therefore God sent Helie the prophet to tell to him: that he should die & not go down of his bed. Than this King sent to Helie a prince on. l. men, and fifty▪ men with him: to clepe Heli to the King. And fiere came down fro heaven and devoured this prince and fifti men that weren with him: for in scorn they clepidden Helie the man of God. And in like manner fire devoured an other prince and fifty men with him. The third prince and his fifty that mekid him to God & to the prophet: weren saved on live. And God bade Heli go down with hem to the King and reprove him of his sin: & tell to the king him self, that he shall die, and go not down of his bed. After this the prophet Helie should be ravishid away fro earth, and Elise knew this, & sued him in each place, tilto the ravishing. And Helie smote with his mantel the waters of jordan: and though weren departed thereby: and Helie and Elise yeden ovir by the dry bottom thereof. Than Helie was ravished in a chair of fiere fro Elise: and stied by a whirlwynd into heaven. And the double spirit of Helie rested on Elise. And with the ●…ntyl▪ of Helie he smote ●…wise the waters of jordan, and in the second time though weren departed & Elise passed over: afterward Elise dweled in jerico: & healed the waters from bitterness & barrenness by putting of salt in the water. Than Elise stighid into bethel & as he stighid by the weigh: little children yeden out of the city, & seiden to him in scorn. Thou ballard stigh up. And he cursed hem in the name of God: & tweie beeres yeden out of the forest: & torenten of 'em. xlii. children. After these things, joram the King of Israel, and josaphat the King of juda, & also the thread King that was King of Edome: weren in desert & hadden no water, and weren in point of peryshinge. These three kings camen to Elise for help: and by spirit of prophecy he bade 'em make dichiss, and they sighen neither wind neither rain, and the boon of dyches was filled of waters. And he before saide, that God should betake Moab into the hondis of these kings: & they shulden distrie cities and fields and trees, and thus it was done in deed. Also Elise multiplied a little oil: and made a poor widow to fill many vessels thereof, and bade her pay her debts with some thereof, and that she and her sons shoulden live by the residue thereof. After ward Elise beforseid to a good woman, that her berwed him freely & largely: that she should conceive a son And when Elise knew that this son was dead: he sent his servant Gihezi with his n1 to raise him and neither voice nor sense was in the child. Than Elise entered into a closet where the child lay dead: & preied to God and lay on the child, and laid his mouth to the mouth of the child & his hondis on the chylds hands. And the child yoxyd seue●… siethiss, and opened his ien: and 〈◊〉 bit oak the child quick to his mothir. And Elise, when hunge●… was in Galgal a: healed the pot of noyful meat by sending in of meal, that no more bit ternes was in the meat: Than Elise made a little bread to suffice to an hundride men: and they leften reliefs ●…han the King of Sirie sent let●…ers to the King of Israel that he should cure Naaman of his leper, & the King of Israel torent his clothes for sorrow: Elise bade that Naaman should be waisshen. seven. sithiss in the water of jordan, and so he should be cured. And thus it was done in deed. Than Naaman knowlechyd, that none other God is in all earth: no but onli the God of Israel And Elise took no yeft, yea freli pro ferrid and pressed of Naaman. Than Gihezie ran after Naaman, unwitting, either not consenting his master, and made a leesinge, that Elise sent ●…o him: that he should give a talon of silver, & double changing clothes to tweie young men of the sons of prophetis. And Naaman constraynid him to take the double that he axed and ordeinid fifty children to bear it before him. But hereof Elise said, that the Lepre of Naaman should cleave to Gihezi and to his seed withouten end. And Gihezi go out fro Elise: and was a mesel as snow. When the sons of prophets yeden to the wode to hue down wooed to build places for 'em to dwell in: the Irun of an axe fell down into the water And Elise castid down the tre, either helve: and the Irum hovide, and was taken up therbi. When the King of Sirie, set bushme▪ ●…ts privily against the King of Israel: Elise warned the King of Israel thereof. And when it was certified to the King of Sirie, that Elise told his privities to the King of Israel: the King of Sirie sent a great multitude of his ooste to take Elise. And when the host compassid the City Doatim, wherein Elise was: God made this host blind at the prayer of Elise. And so he led 'em into the mids of Samarie. And when the King of Israel would siea 'em: Elise said nay. But make ready a feast to hem, and let 'em go in peace to her Lord. And when full strong hunger was in Samarie, that women eaten her own children: oo woman axid doom of the king against an other woman, that would not by covenant bring forth her child to be eaten, when they hadden eaten the child of the first woman. Than the king that weride the heir next his body: to rent his clothes for sorrow, and swore strongly, that in that day he would gird of the head of Elise. E●…ise bifore knew the coming of this messenger todo this deed & bade men close the door, & suffer not him to enter, for his lord cometh anon after him, to revoke his oath and sentence. Than Elise said in God's name that tomorrow in this time, a bushel of wheat flower shallbe for oo statere, that is a little quantity of money, as it were a penny: and two bushels of barley for oo statere in the gate of Samarie. And Elise said to a great duike, that believed not this word: thou shalt see it with thine ien and shalt not eat thereof. And thus it was in deed. For when the host of Sirie fled by night for dread that God made among 'em: they leften all here goodis and fledden naked, & covetiden only to save here lives. And when a bushel of wheat flower was sold on the morrow for oo statere: the king made that noble Duike kepar at the gate, and t●…e company trade him to death, as Elise before said. Also Elise spoke to the woman▪ whose son he made to live: and bade her and her house go a pylgrimag either strange land, where ever she found covenable. For God shall bring strong hunger on the land seven year. And at the. seven. years end: the king restored to her all her things, & all the rents of her fields in the time of her absence. Benadab king of Sirie, sent Asael to Elise: to inquire where this king might recover of his sickness. And God showed to Elise: that Benadab should die. And Elise wept full sore when he sigh Asael: for God showed to him that Asael should be king of Sirie, & do many evils to the children of Israel. Br●…n of her strong cities: and slay by sword the young men of hem, and hurl the little children on hem, and carve women with child. joram the son of josaphat did evil in God's sight: as the house of Achab did, for the daughter of Achab was his wife. But God nolde distrie juda for David his servant: as he bihyght to him, to give a lantern to him and to his sons in all days. After these things Elise bad one of the sons of prophets anoint Hieu into King of Israel: and say to him. Thou shalt distrie the house of Achab, and God shall make it as the house of jeroboam. And dogs shulen e●…te jesabel in the field of Israel: and none shall birye her. And Hieu killed joram King of Israel & Ocosias' king of juda, & jesabel the cursed quen. And dogs eaten the flesh of jesabel: her flesh was a tord on the face of the earth. Than Hieu made. lxx. sons of Achab to be slain of her keepers and noryshers: and he killed. xlii. men brithern of Ocosias And after this doing Hieu feigned him to worship Baal, more than Achab did. And by this feigning he gadrid together all prophetis & priests & servants of Baal, in the temple of Bal & killed hem all: And casted out of the temple of Baal: his Image, & brent it & drofe it into dust. And dystryed the house of Baal: & made gongiss for it. And so Hieu did away Baal fro Israel. nevertheless Hieu go not a weigh fro the sins of jeroboam: neither forsook gold●…n calves that weren in Bethel and Dan▪ But for Hieu died this vengeance against the house of Achab: God said, that his sons to the. iiii. generation shulen sit on the tron of Israel. Than Athalia the mother of Ocosias: when her son was dead, kylede all the blood of the king, & reigned. vi. year. But joas the sun of Ocosias' king was kept previli. vi. year in the temple of god & in the seven. year he was made king by help of joiada the great priest, & Athalia was slain. Therefore joiada made a bond of peace betwixt God & the king & the pupil: that it should be the pupil of God. And the pupil distried the auters of Baal, and altobrake his Imagis: & kylliden Mathan the priest of Baal bifore the altar. This joas began to reign when he was seven. year old: and he reignyd. xl. year in jerusalem, and did rightfulness bifore God in all the days, in which joiada the priest taught him. And joas bade priests take all the money that was offered for price of soulis and by free will: to make reparation of the temple. And for priests weren negligent in this reparation: joas the King bade priests yield this money to reparation, & take it no more. And the chancellor of the King & the Bishop joiada, heeldiden out of the arkly monei: & yaven it into the hand of mastirs & workmen & they spendiden it well in this office & necessari reparation: & maden no rekening to sovereins, but tretiden this money in faith either good conscience. For as much as Asaell King of Sirie came with his ooste, to war against jerusalem: joas king of juda took all things which father's hadden hale wed and which he had offered: & all the silver that might be founden in the treasouris of the temple of God, and in the paleise of the King, & sent all to Asael king of Sirie, and he go a wei fro jerusalem. The servants of joas sworn togidir, & kylliden him: and Amasias his son reignid for him. joachas the son of Hieu reignid on Israel: and did evil, as jeroboam did. Therefore god betook Israel into the hondis of Asael king of Sirie, and of Benadab his son all days, that there were not left to joachas of all the pupil of Israel, no but five hundred horsemen, and te●… charis, and. x. M. of footmen. Than joachas bisought God: and he gave a sanioure to Isra ell, and Israel was delivered fro the hand of the king of Sirie. Than Elise field into great sickness: by which he was dead. And when joas king of Israel came to him and wept: Elise bade him bring a bow and arrowiss, and bade him set his hand on the bow. And Elise set his hondis on the king's hondis: & bade him shoot out at the east window opened. And Elise said. This is the arrow of Gods help against Sirie in Apheth, till thou waste it. Eft Elise bade joas smite the earth with a dart. And when he had sinytten thrice and styntid: Elise was wroth against him, and said. If thou haddist smitten. v. sythiss, or. vi. sythiss or. seven. sithiss: thou shuldist have smitten Siri tilto the ending. But no we thou shalt sinyte it thrice. Elise died and was biried. And when a dead body was byryed in the sepulchre of Elise: the man lived again and stod on his feet. Amasias king of juda reignid. ix. year: and did rightfulness in party, but not as David. He killyd ten. M. men of Edom: and for pride thereof, he terrid the king of Israel to war. And Amasias was overcomen in this battle, and the king of Israel took him prisoner, & broke the wall of jerusalem by. iiii. C. cubitis. And the king of Israel took away all the gold & silver, & all the vessels that weren founden in god's house: and in the tresouris of the king, and took pledgiss and turned again into Samarie. At the last the men of Amasias conspiriden against him: and he fled into Lachis, and they senten thydur and kylliden him there, and biriden him in jerusalem with his fathers. And Asarie his son reignyd for him in jerusalem. L. year. He did rightfulness in party: as Amasias his father did, and God smote him with leper, till into the day of his death. And joathas his son governed the paleis: and demid the people of the Land. And ever the kings of Israel dieden evil: and yeden in the sins of jeroboam. And in the days of Manaheu king of Israel: Phull the King of Assiriens, took great tribute of him, to make Manaheu strong in the rewm. And in the days of Phace King of Israel, that did evil in God's sight: came Teglathfalasar King of Assur, & took many placis in the land of Israel. And he took Galaad, and Galilee and all the land of Neptalim: and translatid 'em into Assiriens. after that Achaz reignyd on juda xvi. year, in jerusalem, and go in the ways of kings of Israel: and did foul Idolatry. And after these things Osee the King of Israel reigned. ix. year and did evil: but not as the kings of Israel that weren bifore him.  
And this Osee was made tributary to Salmanasar King of Assyryens. And when this Osee would be Rebel and pay not tribute to Salmanasar: he bisegi●… Osee and prisoned him, and bysegid Samarie three year and took it in the ninth year of Osee, & translated Israel into Assiriens. Than the scripture rehearseth many great sins of the pupil of Israel: for which they weren conquered and driven out of here land. Than the king of assyrians brought pupil fro Babylon, and fro many other heathen contreis', and settid 'em in the cities of Samarie: for the children of Israel. And for this pupil dread not God: he sent into hem Lions that kylliden him. Therefore the king of assyrians sent thydir oo priest of Israel: to teach 'em the law of God of Israel: and so they worshypyden god of Israel, and here heathen Gods (▪ togidyr▪)   

¶ The. seven. chapter.  
EZethie King of juda reignid. xxix. year, and did good before God, by all things which his father David had do. He dystroyede high placis and alto brake I magis, and hewed down wodis, and broke the serpent of brass. For the children of Israel brenten incense to it. And he hopid in God. Therefore of all the kings of juda was none like him after him but neither among thes kings that weren before him. And in the. xiiii. year of Ezechie: Senacherib king of Assiriens, stied to all wallyd cities of juda, and took tho. Than Ezechie give to him all the silver that was foun den in God's house and in the treasouris of the k●…ng: for he should go away, & distrinot jerusalem, neither judee. And for that Senacherib kept not covenant: Ezechie rebelled against him, in trist of gods help. Than Senacherib sent Rapsaces with strong oft to jerusalem to blaspheme God, & make that pupil yield 'em to him for dread. Than Ezechie torent his tlothes for sorrow & was hilid with a sack & entered into god's house, & sent the high priest & other eld inen clothed with sacks, to the prophet isaiah that he should pray to God against the blasphemy of Assiriens, & isaiah said in God's name that they shoulden not dread of thes words of Assiriens. For God shall send a spirit to Senacherib & he shall hear a messenger, & he shall turn again into his land: and God shall cast him down by sword in his land. And when Senacherib went home to defend his land against the king of Ethiope: he sent blasphemous letters to Ezechie, and said. That his God might not deliver him fro his hand. Therefore God comforted Ezechie by the prophet isaiah that he should not dread Senacherib. For Senacherib shall not enter into jerusalem, neither find arrow into it, neither occupy it, neither bisege it. But God shall deiende and save jerusalem, for him self and for David his servant. And in that night the angel of God killed in the tents of Assirie●…s: an hundred thousand, &. lxxxv. thousand, And in the morowtide Senacherib go into his land and his own sons kyllyden him in the temple of his God Nestarath, while he worshipped his God Nestarath. After this when Ezechie was sick to the death: isaiah said to him in God's name, dispose thine house, for thou shalt die & not live. And for Ezechie wept greatli: God curid him and made him go into the temple on the yde day and increased. xv. year to his life. And in sign hereof: God made the sun go bakward vi. x. degrees. After this doing, the king of Babylon sent letters by messengeris & yefts to Ezechie And by pride he she wed all his treasures and jevels to the messengers. Therefore God said by isaiah to him That days shulen come & all things in thine house shulen be take away into Babylon. And Ezechie said.  
The word of God is good: only peace and truth be in my days. after Ezechie, Manasses his son reigned. lv. year in jerusaien, & did great evil in God's sight, and mich Idolatry. And the pupil of juda was deceived in Manasses, that they diden more evil than heathen men, which God destried fro the face of sonis of Israel. And for Manasses did thes worst abominations over all things which the men of Amorreys didden and he shed full much innocent blood till jerusalem was filled tylto the mouth: God saide that he would bring in evilies upon jerusalem & juda, that who ever heareth, both his ears tingle. And he shall do away jerusalem: as tablies on board been wont to be done away. But God shall leave remnants of his heritage and bitake 'em in the hand of here enemies. Manasses dyede and was biried in the orchard of his house, & Amon his son reigned for him. two. year, and did evil as his father died and forsook God and served uncleanness and Idolis as his father did, & worshipped tho. And his servants settiden treason to him: and killiden him in his house. And the pupil of the land kylliden all men that hadden conspired against the king Amon: and for him they ordeynyden Josie his son king to 'em. Josie began to reign when he was. viii. year eld: & reignid. xxxi. year in jerusalem. And he did that, that was pleasant bifore God, & go by all the ways of David his father. In the. xviii. year of Iosie, he had visines, that the temple of God were repareilid. And when the book of the law was read bifore the king: he torente his clothes, and sent solemn messengers to take council at God for himself and his rewine. For he said, that great vengeance of God is kinled against us: for our father's herden not the words of this book, to do all that is written to us. And God said by the prophetess Olda, the wife of Selum. I shall bring evils on this place and on the dwellers thereof all the words of the law which Josie read: for they forsoken me and maden sacrifice to alien gods. And for thou josie heardist the words of the book, and thine heart was afeard, & thou were mekid afore me & torenteste thy clothes and weptest before me, therefore thou shalt die in peace, that thine eyen see not all these evylies, which I shall bring in on this place. Than josi gadrid to him all the old men of juda & jerusalem, & the King stied into the temple of God, & all men of juda, & all men that dwelliden in jerusalem prophets & priests & all the pupil flied with him. And he red to all men hearing, all the words of the book of covenant of the lord: that was foundun in the house of the lord. And the king stood on the grease & smote covenant bifore the lord, that they shoulden go after the lord and keep all his hests and wytnessingis and ceremonies in all the heart, and in all the soul: and the pupil assented to the covenant. And the King bade the bishop and priests and porteris caste out of god's temple: all vessels that weren made to Baal and to other Idolis. And he brent though out of jerusalem in the valei of Cedron: and bore the dust of though into bethel. And he distried idolaters & the houses of lechers that weren in the house of God And he destryed auteris and high places of Idols and Imagis: & took out bonis of sepulchris, and brent tho on the altar in bethel, that seruiden to Idolatry. Also Josie died away all temples of high placis that weren in the cite of Samarie, which the kings of Israel hadden made to terry the Lord to wrath: & he did ●…o tho as he had do in Bethel. And he killyd the priests of high placis: which priests weren there over the auteris. And he brent mens bonis of tho on the auters. And Josie made the pupil to make a solemn paske. And such paske was not made fro the days of judges and all kings of Israel and juda: as was this pask made in the xviii. year of Josie. And he did away spirits speaking in menis wombis: and false diuinou●…is and figuris of Idolis, and uncleanessis & abominaciouns that weren in the land, of juda and of jerusalem. No King bifore him neither after him was like him: that turned again to God in all his heart & in all his soul and in all his virtue, by all the law of Moses. nevertheless, for the horrible sins of juda: God turned not away fro his strong vengeance▪ but said that he would take away juda fro his face, as he died away Israel, & that he would cast away the city of jerusalem which he cheese. Therefore Pharaoh Necao king of Egypt, kilid josia in Magedo, & joathas his son was made King for his father and he reigned three months in jerusalem and did evil before God, by all things the which his father's haden do. And this Pharaoh prisonid him in Reblatha: and took tribute of the land, an hundred Talentys of silver, and oo talent of gold. And this Pharaoh made king, Eliachym the son of Josie, & turned his name joachim. And this Pharaoh led joachas into Egypt: And joachim did evil bifore God, by all things which his fadirs hadden do. And this joachim was made servant. three year to Nabugodovosor King of Babylon. And eft he rebelled against▪ Nabugodonosor. And God sent thevis of Cal des, & thevis of Sirie, and thevis of Moab, & thevis of the sons of Amon, into juda: that he shulo distrie it, as he spoke by his Prophetis, & specially for the sinis of Manasses. This joachim died & his son joakim reigned. three months in jerusalem: & did evil bifore God, as his father's hadden do. In the time, the seruamtis of Nabugodonosor, stiden to jerusalem: and bisegiden it & joachim & his mother. Than Nabugodonosor came to jerusalem to ovircume it, & joachim & his mother & his servants & princes & chaumberlaines yeden out to Nabugodonosor▪ & he translatid joachim & his host ten▪ M. & many crafty men into Babylon: & took all the treasuris of god's house & of the kings house, and beat to gydir all the golden vesels which King Solomon had made in the temple. And king Nabugodonosor ordained Mathanie the brother of josie to be king: & cleped him Sedechie. And he reignid. xi. year in jerusalem: & did ivil bifore God by all things that joachim had do, for God was wroth against jerusalem & Juda, till he casted hem awei fro his face. And Sedechi yed awei fro the king of Babylon. And in the. ix. year of Sedechie: Nabugodonosor came with all his host, & bisegid jerusalem, tillto the. xi. year of Sedechie: & than the city was broken, & Sedechie & his warriors fledden by night, & the oft of Caldeis pursued & token him, and brought him to Nabugodonosor in Reblatha, & Nabugodonosor spoke doom with Sedechi & kilio his sonis bifore him, and puttid out his eyen, and bound him with chaynis and brought him into Babylon. Than Nabusardan (the prince of the host) brent gods house & the kings house and the houses of jerusalem, & distryed the wallis of jerusalem in compass. And he translatid into Babylon: the residue pupil of juda (outaken a few poor men, vynetillars & earthtilars) and he broke all the brazen vessels & of metal in the temple, and bore the metal into Babylon. Than Nabugodonosor made Godolie to be sovereign of the pupil, left in the land of juda. And than all the dukes of knights camen to Godolie in Maspha: & he made an oath to hem, that it should be well to hem, if they wolden serve the King of Babylon. And Ishmael, that was of the king's blood: killed Godolie and jewis and Caldeis that weren with him, and all the pupil of juda & the princes of Knightis: & fleden into Egypt for dread of Caldeis. At the last, Euilmeradach King of Babylon, raised joachim fro prison, and settid his throne abou●… the throne of other kings that were with him in Babylon. And joachim eat ever bread in the king's sight of Babylon in all the days of his life.  
This process of Godolie, & that sueth: is told largelier in the ●…nde of jeremis: than here in the end of kings. This process of the fourhe book of kings: should stir all men, and namely kings and lords, forto hate sin, as Idolatry & covetise, & breaking of God's heestis: for which the pupil of Israel and the pupil of juda was thus punishid and conquered of heathen men. And forto love virtues and keeping of God's heestis, and distriing of open synis, for which many good kings (as Ezechie, Josie, and many other hadden great thank and secure of God in many great perylis, & bliss of heaven wythout●… end. God for his mercy grant this bliss to us Amen.   

The. viii. chapter  
THe books of Paralipe menon ben full necessary: to understand the storis of the old Testament: in so much as Jerome seith, that if a man without these books would presume to have the kuning of holy scriptures: he scornith him self, that is deceiveth & maketh him self worthy to be scornid. For why, the storis left out in the books of Ryngiss, ben touchid in these books: & unnoumbrable questions of the gospel been declared by these books. The. i. book of Paralipomenon, telith in the bigin ing, the generations from Adam tilto jacob: & so forth tilto David, & t●… chith shortly many storis of Saul & of David & of Solomon, in the end thereof. And how David ordained priests & dekins in her office: & how & by what service they shulen serve God. The bigining of the. two. book of Paralipomenon, telleth how Solomon asked of God wisdom to dame his pupil: & god gave to him wisdom and kuning & riches & glory, so that none among kings either bifore either after him: was like to him. Than is told how Solomon byldid the temple of jerusalem: & an house to him self. After this the queen of Saba came to Solomon, & brought many precious ●…e welis to him: & proved his kuning & wisdom in many things. And all the kings of the earth desyriden to see the face of Solomon: forto hear the wisdom of god which he had yo●…ū in his heart. After that it sueth how Roboan departed the ten linagiss fro the house of David. And by his pride and hard words, and by the ●…uyng of the council of young men, and when the rheum of juda was confirmid to him: he forsook the law of god, and all Israel did the same who him. Therefore God sent the king of Egypt with unnoumbrable pupil on hem, & took away the treasures of God's house and of the kings house. And they seruiden the king of Egypt, to know the diversity of God's setuice, and of the service of the rheum of londis And after him reigned Abia his son and he treated wisely with the pupil of Israel: that they shoulden forsake here sin, & war not against God's pupil and the rheum of juda. And for they wolden proudli war against the rheum of juda & against this counsel of Abia▪ he killed of 'em by God's help. v. hundrid thousand of strong men. Afer this council Abia died: & Asa his son reignyd for him. And in the days of As●…, the land was in rest. x. year. And Asa did that that was good and pleasant in the sight of God. And he distried auters of Idolatri and high places and he Broke images and hewed down wodis and commanded the pupil of juda, to seek the lord God of her fathers and do his law, & keep all his heestis. He reigned in peace and bildid strong cities with walls and towers and yates and locks. And he had in his ooste three hundred thousand of juda, men bearing shee●…dis and speeris. And of Benjamin two hundryd thousand and lxx thousand of men of Arms & of archars. And he overcame the King of Ethiope that came with. x. hundred thousand men &. iii. hundred charis. And Asa had the victory, for in trist of gods help he came against this great multitude. Than the prophet of God said to Asa and all his pupil. The lord is with you, for you weren with him. If ye seken him, you shoulen find him. And if you forsaken him: he shall forsake you. Mani days shulen pass in Israel withouten veri God ●…nd without priest and teacher and law: and Asa his father had take. And the Lord was with josaphat: & he go in the first ways of David his father. And he hoped not in Baalim, but in God almighty: and go in his commaundementis, and not by the sins of Israel. And God confirmide the rheum in the hand of josaphat: and he had full many richessis, and much glory. And when his heart had take trif●…e for the weis of the lord: he did away also high placis and wodis fro juda, where the pupil made offering against the law. And josaphat in the third year of his rheum: sent five of his princes, that they shoulden teach in the cities of juda, And he sent. ix. dekenis with him, and. two. priests with hem: and they hadden the book of God's law, and taughten the pupil in juda. And they compassiden all the cities of juda: and taughten all the pupil. And therefore the dread of the lord was made on all the rewmis of londis that weren by the compass of juda, and dursten not ware against josaphat. And he had ready at his hand. xi. C. thousand, and. ix. thousand of knights and men of Armis and archars outake other, which he leftin walled cities, and in all juda, And Philisteis & Arabies broughten to josaphat yefts and tributis, and many thousaunds of sheep & buckis of geet. And after this doing josaphat was allied to Achab and go with him to bateyle into Ramothe of Galaad, &. iiii. hundred prophets that weren deceived by a spirit of leasing: excytyden Achab to this war & byhyghten, prosperity and victori to him. But Micheas, a true prophet of God: teld to Achab that he should die in this bateyll, and so it was in deed. And josaphat that was in most peril of this battle: was saved by God's help. After this bateil josaphat turned again in peace to jerusalem, & a prophet of God met wite him, and saide. Thou helpest the wicked man, and art joined in friendship with hem that haten God, and therefore thou deseruist the wrath of God. But good works been foundun in thee: for thou dyddist away woods fro the land of juda, and madest redi thine heart to sech the lord God of thy fathers. Therefore josaphat dwelled in jerusalem. And eft he go out to the puble, ●…ro Bersebee, tylto the hill of Effraim: and cleppid hem again to the lord God of her fathers. And he ordained judges of the land in all strong cities of juda by each place. And he commanded thus to the judgis. See ye what ye owen to do. For ye usen the doom, not of man but of the Lord. And what ever thing that ye shall dame: shall turn into you. The dread of the lord be with you and do you all things with diligence. For why, neither wickedness, neither taking of parsons neither covetise of gifts is anentis your Lord God. And in jerusalem josaphat ordeinid Dekenis and priesties, and princes of meinees of Israel: that they shoulden dame to the dwellers thereof the doom and cause of God. And he commanded to hem and said. Thus ye shulen do in the dread of the Lord faithfully and in a perfect heart. Each cause that cometh to you of your brithern that dwellen in here cities bitwix kinrede and kindred, where ever is questian either doubt of the law of commandment, of ceremonies, of iustifiyngs show ye to hem, that they do not sin against the lord, and wrath either vengeance come not on you, & on your brethren. Therefore do ye thus: and ye shulen not do sin. And Amarie your priest either bishop: shall be sovereign in these things that pertain to God. After thes things the sonnis of Amon & the sons of Moab with men of Idumee: weren gadryde together to war against josaphat. Than josaphat gave him all to beseech God: and preachyd faistnge to all juda: and all juda was gathered to bisech the Lord. And jasaphat knoleched that he had not power to againstand so great a multitude of enemies. Than God comfortid him & his pupil by a prophet: that they shulen not dread this great multitude of enemies. For God himself should fight & ouer●…ōe her enemies without stroke of his pupil, and so it was in deed. At the last josaphat made friendship with Ocosie King of Israel (whose works weren full evil) & they weren fellows to make ships that shoulden go into Tharsis. Therefore God by his prophet saide to josaphat. For thou haddist bond of peace with Ocosie God hath smitten thy works, and the ships been altobroke, & migten not go into Tharsis. Than died josaphat, and joram his son reignyd for him. This joram wedded the doughtyr of Achab, and killed his o●…●…retherne: and go in the weis of the 〈◊〉 of Israel, as the house of Achab had do. He did idolatry and made the dwellaris of jerusalem and also of juda: to break God's law. Therefore, Edom and Lobna yeden a way fro his Lordship: for he had forsake the Lord God of his fathers. And therefore god raised ayens him philisties & Arabies, that costen with Ethiopiens. And theidistri eden the land of juda, and token away the cattle that was foundune in the house of the King, and token away his wife and sons: outaken joachim the youngest. And God smote Ioram with uncurable sorrow of womb two year: so that he rottide on earth, and castyde out his entrails & died in worst sickness, and his son Ocosias ceygnyd for him and did evil as the house of A●…hab. For why his mother excitid him to do wyckyd●…ie. And they of the house of Achab, weren his councillors into his death: and he go in the counsel of 'em. And therefore Hieu, when he distried the house of Achab: killed Ocosie and the prince of juda, and the sons of the brithern of Ocosie. After thes things joas was made King by the help of joiada the priest: and the cursed women Athalia was slain. The priests and great men of the pupil broughten out of godis ho●…se the son of the King: & settiden a crown on his head, and yaven in his hand the law to be kept and maden him king And joiada made covenant bitwix him and all the pupil and the King, that they shullen be the pupil of God, that is forsake Idolatri & keep truly God's law. Therefore all the pupil go into the house of Baal, and distrieden it: and braken the auteris and simulacris either images of him. And they kylliden before the altar: Mathan the priest of Baal. This joas did well in the time of joiada, and reparelyd the temple of jerusalem: that was dystryede by Athalia the queen and her sons. But after the death of joiada, he was flatteryde by the princes of juda: and they felden to Idolatry, and forsoken the temple of God. And the wrath of God was made against juda & jerusalem: for his sin. And he sent prophets to hem that they shoulden turn again to God and they nolden hear those prophetis. And Zacharie the priest and son of joiada: reprivid hem for this sin, & they stonyden 'em to death in the purseynte of God's house: by commandment of the ●…yng. And when the year was ended: the ●…oste of Sirie stied against him, and came into juda and jerusalem, and kylliden all the princes of the pupil & senten all the prey into Damask to the King. And certes when full little numbered of men of Sirie▪ was comen: God betook in here hondis a multitude withouten end. For they hadden forsake the Lord God of her fathers. And they usiden shameful domys in joas: & yeden forth and leften him in great sorrows. And his servants risen against him for vengeance of the blood of the son of joiada the priest and kylliden him in his bed. And joas was dead, and Amasie his son reigned for him.   

The. ix. chapter  
AMasie did good in party: but not in a perfect heart. And he killed 'em that had den slain the king his father but he killed not there sons, as God bade in t●…e law. This Amasie found in all juda & Benjamin fro. xx. year & above: thirty. M. of young men that yeden out to batteyl, and helden spear and shield. And he hi●…ide of Israel an hundred thousand of full strong men, for an hundride talentis of silver: to fight ayens the sons of Edom. And a man of God saide to Amaze. A thou King, the ooste of Israel go not out with the. For the lord is not with Issraell: and with all the sons of Effraim. That if thou gessest the bateylis stonden in the strength of host: the lord shall make the to be overcomen of thine enemies. For it is proper to God for to help, and for to turn into ●…ygh. Therefore Amasie departed away the ooste of Israel: and trystyly led forth his pupil to batteil, and he had the victory: and killed. xl. thousand of his enemies in this bateyl. And after this victori Amasie worshipped the gods of Edom: & brent inces to hem. Wherefore God was wroth against Amasie: and sent to him a prophet that should say to him. Why hast thou worshipped God's y● deliveriden not here pupil fro thine hand? When the prophet spoke these things to him: he answered to the prophet▪ Where thou art a counsellor of the king? Cease thou: lest peradventure I slay the. Therefore the prophet go away and saide. I wots that the lord thought to slay the, for thou hast do this evil: and furthermore, thou assentist not to my council. And so it byfelde in deed. For by pride he terrid the king of Israel to war: and nolde cease for healthful counsel of the King of Israel. Therefore the King of Israel overcame the pupil of juda, & took Amasie and distryed the wall of jerusalem by. iiii. hundred cubits, and took away all the treasure & vesselis which he found in God's house & in the king's house. After this doing Amasie fled out of jerusalem into Lachis: for treason done to him of his men. And they senten and kyllidden him in Lachis. And Olias his son reygnid for him. lii. year in jerusalem, and sought God in the days of Zacharie, understanding and saying God. And when he sought God: he lovide him in all things, & God helped him against philisteys and Arabeis, & against Amonitis.  
And Amonites paiden gifts to Osias: and his name was publyshede tylto the entry of Egypt, for oft victories. He byldyde many touries in jerusalem, & also in wilderness, for he had mamy beasts & vines, & vynetiliers. For he was a man yeven to earthtilth. He had in his host. two. M. &. vi. C. princes of strong men, &. iii. C thousand and. v. hundred that weren able to battle, & fought for the King against adversaris, & his name go out far: for God helpid him and made him strong. But when he was made strong: his heart was reisid into his death. And he dyspysyd his Lord God. For he go into the temple of God: and would burn incens on the altar of incens ayeng the law. And when the bishop & maninoble priests ayenstoden him, and told●…n the law that was against him: he was wrath, and held the censer & manacide hem. And anon leper rose in his forehead before the priests in gods house. Than the priest puttid him out. And he hasted to go out for dread: and for he felid anon the vengeance of God Therefore the King josias was leprous tylto the day of his death, and dwelled in an house departed. And joathan his son governed the kings house: and demid the pupil of the land. And joathan reignid. xvi. year in jerusalem, & did rightfulness bifore god: bial things which Osias his father had do, outtaken this, that he entryde not into the temple of God: and yet the pupil trespassed. He builded many things & fought against the King of the sons of Amon▪ & ovircame him. And the sons of Amon yaven to him an hundred talentis of silver. &. x thousand chorus of barley, and as many of wheat. And Corus containeth thirty. bushels. And joathan was made strong for he had dressed his ways before his Lord God, and he was dead. And Achaz his son reigned for him. xvi. year in jerusalem. This Achaz did not rightfulness in God's sight: but yed in the weighs of the kings of Israel, and made Imagis to Baal, & did manifold Idolatry, and God betook him into the hand of the King of Sirie. which King smore Achaz, and took a great prey of his rheum into Damask. And Achaz was bitake into the hondis of the King of Israel, & was smitten with a great wound. And Phacee the son of Romelie killed of juda vi. score thousand in oon day, all the warriors: for they hadden forsake the Lord God of her fathirs. And the sons of Israel token of her brithern of juda. two. C. thousand of women & of children and of damselliss & prey wythouten end: and barren it into Samari. And Obed the prophet of God, said to the men of Israel, that they hadden do great cruelty, and synnyd against God▪ And bade 'em lead again the prisoneris of juda. Forwhie, great vengeance of God neighith to you. Therefore, the princes of Israel maden the warriors to forsake the pray, and all things which they hadden take. And the princes clothiden him that weren naked and refreshiden hem with meat and drink and anointing with oil for travail, and senten hem home benignly. Than King Achaz sent to the King of Assiriens: and asked help. And Idumeis' camen & kylliden moni men of juda: & token great pray. And Philisties' token many cities of juda: and dwelliden in tho. And God made low the pupil of juda: for Achaz the King of Israel, for he had made him naked of help: & for he had dyspy●…id God. And God brought against him Teglathfalasar the King of Assiriens, that tormentyd him and distried, for none ayenstod.  
Therefore Achaz spoyllede God's house, and the house of kings and princes, and gave gifts to the King of Assiriens: and nevertheless it profityd nothing to him. And Achaz in the time of his anguish, encreasyde despising against God, and offryde sacrifice to God's of damask, and he said. The God's of Sirie helpen hem, which god's I shall please with sacrifices, & they shulen help me when againward they weren into falling to him & to all Israel Therefore Achaz ravishid and broke all the vessels of God's house: and closed the yatis of God's temple, & made to him auteris in all the corneris of jerusalem, and in all the cities of juda, to brenne incense: & terride God to wrath. And he died. And Ezechie his son reigned for him. xxix. year in jerusalem. He did that, that was pleasant in God's sight: by all things which David his father had do. And he opened the yates of God's house in the first year of his rheum, and made priests and deakenis to cleanse and hale we the temple, & the altar of God, with all the vessels & purtenauncis of the temple. And he gathered togidyr all the princes of the city, & stied into God's house. And they offriden. seven. bullis. seven. rames. seven. lambrens, &. seven buckis of get: for sins for the rheum, for the sentuary, and for juda. And he said to the priests the sons of Aaron: that they shoulden offer on the altar of God, and they didden so. And he ordained dekinies in the house of God with symbalis and psalteries, and harpis by the ordinance of David and of Gad the prophet of the King, and of Nathan the prophet. For it was the command meant of god: by the hand of his prophits And dekens stoden & helden the organis of David, and preistis helden trumpettis, and Ezechie commanded, that they sholden offer brent sacrificis on the altar. And when brent sacrificis weren offirid: they. begunen to sing heriyngiss to God, & to sown with trumpets & divers orgains, which David the King of Israel had made ready forto sown. And Ezechi and the princes commaundiden to the dekeines: that they shoulden herie God with the words of David and of Asaph the prophet. And Ezechie sent to all Israel and juda: and wroote epistlis to Effcaim and Manasses: that they shoulden come to God's house in jerusalem, and make paske to the Lord God of Israel. And it pleased the ●…ynge and all the multitude, And they demiden to send mesengers into all Israel, fro Bersa be tylto ●…an: that they shoulden come & make pa●…ke to the Lord God of jerusalem And couriers yeden out with Epi●…s by the commandment of the king and of his princes into all Israel and juda, as the King had commanded and preached. Sons of Israel, turn again to the lord God of Abra ham, of Isaac, & of Israel: & he shall turn again to the remnauntiss that ascapiden the hondis of the King of Assyrians. Serve ye to the Lord God of your fathers: & the wrath of his strong vengeance shall be turned again fro you. For if ye turnen again to the lord: your britherne & your sons shulen have mercy bifore her lords, that lead hem prisoneris. And they shulenturne again to this land. Therefore, currouris yeden swiftly fro city to city, by the land of Effraim, and of Manasses and of Zabulon: and they scordiden and bimowi den the messengers. nevertheless, some of Aser & Manasses and of Zabulon assentiden to the council: and camen into jerusalem. Goddis hand was made in juda: that he gave to hem one heart, and they didden the word of God by commandment of the king and of princes. And many pupil, weren gathered in jerusalem: to make solemnity of paske in the second month. And they distrieden the auters that weren in jerusalem. And they dystryeden all things in which incens, was offered to Idolis, and castiden forth into the strand of Cedron. When these things weren halewyd rightly, all Israel go out that was founden in the cities of juda. And they braken semulacris either Imagis, & he weden down wodis, & destrieden high places & auteres. And not only of juda & Benjamin: but also of Effraim & Manasses, till they destriden tho utterly. And Ezechie ordained companies of priests & of Dekenis by her departings each man in his own office as well of priests as of dekens, to brent sacrificis & to peaceable sacrificis, that they shoulden minister & knowledge & sing in the yates of the castles either oostes of the lord. And Ezechie commanded to the pupil to give to prestis & dekenis here partis, that is the first fruitis & tithiss that they mighten give tent to the law of God. And there is told much of the paying & dealing of tithes & other holy things. Than it sueth, how Senacherib blasphemed god of Israel, & how Ezechie comforted the pupil against his blasphemy and pride. Ezechie and isaiah the Prophet preiden against the blasphemy: and crieden till into heaven. And God sent his Angel, and he killed each strong man and warrior and Prince of the ooste of the King of Assiriens. And he returned again with shenshyppe into his land: and his own sons kyllyden him with sword. And God saved Ezechie and the dwellers of jerusalem, fro the hand of Senacheryh King of Assitiens: and fro the hand of all men, and gave to hem rest by cumpas. After these things, Ezechie was sick to the death: and he prayed to God, and God heard him. And the heart of Ezechie was reisid to pride: and Wrath was made against him and against juda, and against jerusalem. And after he was mekyd (for his heart was reysede) both he and the dwellaris of jerusalem weren mekyd: and therefore the vengeance of God came not in the days of Ezechie. And Ezechie was full rich & noble: & in all his works he did welsumlie what ever thing he would. nevertheless in the message of princes of Babylon, that weren scent to him to axe of the great wondre that befell on earth: God forsook him that he was tempyd, and althyngis weren known that weren in his her●…e. Than died Ezechie: and Manasses his son reigned in jerusalem. lv. year. And Manasses did evil before God: by abomination of heathen men which Goddy▪ tried before the sons of Israel. And he byldyde high placis and made auteriss to Baalym and died manifold Idolatry, and served to wythcraftiss, and se●…tyd Idols in the temple of God. And he deceived the pupil of juda and the dwellers of jerusalem: that they didden evil more than heathen men, which the Lord had distried from the face of the sons of Israel. And God spoke to him and to his pupil: & they nolden take heed. Therefore he brought on hem the prince of the host of the king of assiryens: & they token Manasses and bound him with chains and gives, and lead him into Babylon And after that he was anguishid: he preyed his Lord God, and he died penance greatly before the God of his fatheys. And he preide heartily and besought God: & God herd his preyer, and brought him again into jerusalem into his rheum. And Manasses knew that the Lord himself is God. And he did away Alien gods, and simulacres either Idols fro God's house, and destried auteris which he had made in the hill of God's in jerusalem, and castid all out of the City. And he restored the altar of god: and offered on it Sacrifycis and heriing. And commanded the pupil of juda, to fear the Lord God of Israel. And nevertheless the pupil offered in high places to here lord God. Manasses died, & Amon his son reigned for him. two. year in jerusalem. And he did evil in god's sight, as Manasses his father had do, & offered & served to all Idolis which Manasses had made And he reverenced not the face of God as Manasses reverenced, and he did many greater trespasses. And when his servants hadden conspirid against him, they kylleden him. And the pupil killed 'em the hadden slain Amon: & maden Josie his son king for him, & he reigned. xxxi. year in jerusalem. Josie did that that was rightful in god's sight, and go in the ways of David his father, & bowed nether to the rightside, nether to the leftesyde. In the. viii. year of his rheum when he was yet a child, he began to seek the god of David his father. And in the .xii year after that he began: he cleansed juda and jerusalem fro hight places & Imagis & Idols. They distrieden before him the Aulteris of Baalim, & the simulac●…is that weren put above, he kytted down and alto brake wodis & graven Images, and scaterid the renlifis on the biriellis of hem the weren wont to offer. Further more, he br●…nt the bonis of priests, in the aulteris of Idolis And he cleansed juda & jerusalem & distried all Idolis in the cities of Manasses and Effraim and of Simeon tylto Neptalim. In the eighteenth year of his rheum, when the Land and the Temple of God was clensydde: he sent worthy men to repareyle god's house, and so they didden in deed. And Elchie the great priest gave to Saphan the scriveyne and solemn messenger, the book of God's law: and he bore it to the King. And when the King had heard the words of the Law: he torent his clothes. And he commanded Elchie & other great men to go & pry the lord for the king, and ●…or the residews of Israel and juda on all the words of the book of god's law, for why, great vengeance of God hath dr●…ppid on us: ●…or our fathers kep●…ē not the words of God, that they dydden all things that been written in this book. Therefore Elchie and they that weren scent together of the King: ye●…n to Olda, a Prophetess, the wife of Sellum: and God said by her that he shall bring in on this place and dwellers thereof evils and all curssi●…ges that been written in this book of god's law. For they forsoken God, and sacrifyed●…n to alien gods, to terre him to wrathfulness in all the works of her hands. But for thou king of juda ●…eardiste the words of the book, & were meeked in god's sight, & weptiste and rentist thy clothes: I have heard thee, saith God, and thou shalt be borne into thy Sepulchre in piece and thine e●…ne shullen not see all the evil which I shall bring in on this place, and on the dwellers thereof.  
And when Josie had heard these words: he clepide together all the elder men of juda, and jerusalem. And he stied up into god's house: and all men of juda, and the dwellers of jerusalem, stieden together, priests and Dekenis and all pupil fro the least tilto the most. And in audience of hem, the king read in god's house, all the words of the book. And he stod in his throne either seat of doom, and sinote bond of peace before God, that he should go after God, and keep his hestis and wytnessynges, and iustifyingis in all his heart, and in all his soul, and do though things that been written in this book, which he had read. And he charged greatly on this thing, all men that weren founden in jerusalem, & Beniamyn, and the dwellers of jerusalem dieden by covenant of her Lord God of here fathers. Therefore Josie did avoid all abominations, fro all the countries of the sons▪ of Israel, and made all men that weren residue in Israel: to serve here lord God. In all the days of his life they yeden not away fro the Lord God of her fathers. Afterward Josie made paske in jerusalem and ordained priests in her officis, & bade 'em ministre in god's house. And bade dekenies serve God & his pupil Israel: & make 'em ready by here houses and kynreddis, in the depar. tinge of each as David king of Israel commanded, and bade hem serve in the sentuari, by the meines, companies and deakenis: and that they be ha●…owide and offer paske, and make ready here brethren thereto. And Josie made such a paske: that none was like in Israel, fro the days of Samuel the prophet. Neither any of the kings of Israel: made paske as Iosie did, to priests and dekenis, and to all juda and Israel, and to the dwellers of jerusalem. For he gave to all the pupil that was founden in jerusalem in the solemnity of paske: thirty. thousand Lambrens & kyddis and other sheep, & three thousand of oxen. After that Josie had repareilide the temple: Necao King of Egypt, stied to fight in Cartamis, & josi go forth against him. And the King of Egypt said to Josie, I come not to day against thee: but I fight against an other house to which God bade, and made me go in haste. Therefore cease thou King of juda to day against God which is with me: lest he s●…ea the. josi nold turn again: but made himself ready to batteile against the King of Egypt, and assented not to the words of the King of Egypt: spoken by God's mouth. Therefore, Iosie was slain of the King of Egipte And the pupil of the land made joacas his son King in jerusalem He reigned three months in jerusalem. And the King of Egypt puttid him down, and condemned the land of juda in an hundred talentis of silver and in oo talent of gold, and made Eliachim his brother King for him on juda and jerusalem, and returned his name joachim. He reigned. xi. year in jerusalem, and did evil bifore God. Therefore Nabugodonosor took him and led him bounden with chains into Babylon: & bore thither the vessels of god's temple. And joachim his son reignyd for him three monethiss and. x. days in jerusalem: and did evil in god's sight.  
Than Nabugodonosor sent men that leaden him into Babylon, and bare out the preciouseeste vessels of God's house. And Nabugodonoso●… made Sedechye King on juda and jerusalem: he reignid. xi. year in jerusalem, and did evil in god's sight, neither was ashamid of the face of jeremy the prophet that spoke to him of God's mouth. He broke the oothe made to Nabugodonosor. Therefore Nabugodonosor came and took him: and lead him and all the vessels and the treasuris of God's house & of the King and princes into Babylon, and killed the pupil, and destried & brent jerusalem. And the pupil that was left alive was lead into Babylon and seruyde the King & his sons, till the King of Persis reignid, and till. l. year weren filled, by God's word, said by the mouth of jeremy. And Cirus King of Persis commanded to be preached (yea by writing in all his rheum) the jewis shoulden turn again into jude.   

The. x. chapter.  
This process of Paralipomenon, in the first & second book: should stir kings & christian lords: to distrie sin and love virtue & make goddislawe to be known and kept of here pupil. For here they moune see how sore God punished evil kings that lividen evil and droven the pupil to I idolatry either other great sins & how greatly God praised, rewardid, and cherishid good kings, that liveden well, & governiden well the pupil in God's law, and open reason and good conscience. And though kings and Lords known never more of holy write, than. three stories of the second book of Paralipomenon and of Regum, that is, the story of King josaphat, the story of king Ezechie, and the story of King Josie: they mighten learn sufficiently to live well & govern well here pupl●… by God's law, and eschew all pride and Idolatri and covetise and other sins. But alas alas alas, where King josaphat sent his Princes, and Dekenis, and priests to each Citi of his rheum with the book of God's law, to teach openly gods law to the pupil: some christian Lords senden general letters to all here ministers and lyge men either tenantis, that the pardons of the Byshopis of Rome, that been open leasings (for they grauntem many hundrith years of pardons after domisedaie) be preached generally in here rewmis & lordeshypis. And if any wise man ayensaye the open errors of Antychrist: and teach men to do her almese to poor needy men to escape the peinis of hell: and to win the bliss of heaven, he shallbe prisoned as a man of unchristen believe, & traitor of god, and christian kings and Lor des. And where king Ezechie made him full bisie to cleanse god's house and do away all uncleanness fro the sentuary, and commanded priests to offer brent sacrifice on God's altar & ordeynid dekens in god's house to herie God, as David and other prophetis ordeniden: some christian lords inname (& heathen in conditions) defoulen the sentuarye of God, and bringen in Simonielit clerks, full of covetise, and herecie, and Hipocricy and malice, to stop god's law that it be not known and kept and freali preached. And yet some christian lords holden many prelatis and curates in her conrtis & in secular office against God's law & man's openly: and withholden 'em fro here ghostly office, and helping of Christian souls.  
And where King Josie preachyde openly god's law in the ●…mpel to all the pupil, and casted away Idolis and brent the bonis of prestis that did Idolatri some christian lords (in name and not in deed) preisen and magnyfyen fryeres letters, full of dys●…eyte and leasyngys', and maken here tenants, and meines, to swear by heart, bones, nails and sides, and other mem●…ryes of christ, and pursuen full cruelly, him that wolden teach truly and freely the law of God, and preisen, meinteynen and cherishen him that preachen fables, leesyngiss and sinful men's traditions either statutis, and let great lie the gospel to be preached, and ho lie write to be known and kept.  
But wit these unwise lords, that Elie the Prophet (one alone) had the truth of God. And King Achab with eight hundred and. L. pryesties and Prophetys' of Baalle hadden the false part.  
And eft Micheas, one alone Prophet of God, had the truth against four hundryde Prophetys' of Baal that councelliden Achab to war, to his own shenshipe and death. So now a few poor men and Idiots in comparisone of clerks of School: moune have the truth of holy scripture, against many thousand prelatis and religious, that ben yeven to worldli pride and covetise, simoni, hypocrisy and other fleshly sins, most sithen these poor men desiren only the truth & freedom of the holy gospel & holy sc●…ipture, & accepten man's law & ordinauncis, only in as much as they been groundid in holy scripture, either good reason and common profit of christian pupil: and worldly prelatis and feinid religious, grounden hem on sinful mens statutis, that sownen pride & covetise and let the truth and freedom of God's law to be known and bringin christian pupil in endless thraldom and great cost.  
But it is to be dread full sore, lest kings and lords bene now in the former sins of Manasses: god grant that they repent verily and make amends to god and man, as he did in the end, for they setten Idols in God's house, and exciten men to Idolatri: and sheden innocent blood in many maneris as Manasses did. first they setten in here heart (that should be the temple and special chamber of god) the Idol of covetise, either of gluttony, either of Pride, either of other great sins. For saint Paul saith that our bodies been the temple of the holy ghost. And eft he sayeth that gluttons maken her bellies here God. And God seith by job: that the devil is king over all the children of pride. And jesus christ seith, that the devil is Prince of this world, that is (as Austen seith) of false men that dwellen in this world. Then they that setten pride, either covetise, either gluttony either raveine in here heart: setten Idols of Baal, either of the devil in the temple of God. Specially lords sitten Idolis in God's house when they maken unworthy prelate's either curates in the church. For why such unable prelatis, either curatis, ben Idolis, as God seith in the. xi. chapter of Zacharie, to an unable prelate. Athou shepperd and Idol for saking the flock. Wherefore Archedekene in his rosary, which is one of the famousest doctors of the Popis law, writeth thus. An evil prelate is saide a ●…orynge Lion: and a wolf raveshing pray. And in the xxxiiii. Chapter of ezechiel: he is saide to feed himself, and not the sheep. Also he is said to seek his owen profit temporal. Therefore he is not of God's children, as Austyne seith. viii. question, and first Chapter. Sunt quidam. And for this thing power shallbe taken away fro him as God saith in the xxxiiii. Chapter of ezechiel. Also an evil prelate is said a wolf, as the law witnesseth in the lxxxiii. distinction, Capite. Nihil Also for default of governal, he is saide an unchaste dog: as Austen witnesseth in the second cause the seventh question. chapter. Que nec. Also he is saide a Crow, either a raven for the blackness of sins: as the law witnesseth there in capite. Non omnis. Also he is saide founid salt, not profitable to any thing, as the law witnesseth there in Capite. Non omnis. Also he is saide an Hog: as the law witnesseth in the. lxiii. distinction Chapter In mandatis. Also he is said a cherle of a cherlesched of evil life: as the law witnesseth in the. xivii. distinction in the beginning. Also he is said a Capon: for he hath the manner of an Hen. For as a Capon croweth not: so an evil prelate croweth not in preaching. Also an evil prelate gendereth not by preaching of gods word neither he fighteth for his sogettes. Also as a Capon clepyth not hens: so an evil prelate clepeth not poor men, to meat. Also as a Capon maketh fat himself: so an evil prelate maketh fat himself. Therefore sithen he sechyth plentuousenes of meats and rechessis: he shall be put into fire of hell, as Jerome witnesseth on Michee in the. xxxv. Distinction, Capi. ●…cclesie Principes. Atchdeken writith all this in the. xliii. Distinction, in Cap. Sat Rector On this word ●…uti. Also adombe Prelate is an Idol: and not a veri prelare. A dumb pre late is not a very prelate, sith he useth not the office of a prelate, but he hath only the likeness of a prelate. As an Idol that useth not the office of a man: is only like a man, but is no man. Therefore such dom be prelate's moune rightfulli be said simulacris either Idolis of which it is saide in the. vi. Chap. of Baruck●…. The trees of 'em ben made fair of a carpenter and the been a rayed with gold & silver, and ●…oun not speak. And they the maken such prelatis: been like 'em, which makeris shulen be damned with such prelatis, by that word of David. They that maken tho: been made like tho. But mark well that heathen men hadden simulacris of. vi. kyndis. That is, of clay, of Tree, of Brass, of Stone, of Silver, and of Gold. We moune find these. vi. kyndis in evil prelatis (for why) simulacris of clay been fleshly prelate's, of which God saith in the Psalter, I shall do 'em away, as the clay of the stretis. Simulacris of tree been unwise prelatis and boistuous & with out wit. Of which it is said in holy scripture, a tree is wlappid in silver. And these been saide to be mad and nought: into prelatis. These ben beasts cleped chymeris: that han apart of each beast. And such been not, no but only in opinionne either speech, & not in deed nether in kind. Simulacris of Brass ben they that han only worldly eloquence. For why brass giveth great sown. In Epistle to Corthinthies. xiii. Chapt. If I speak in the langagis of men, & of Aungellis, and I have not Charity: I am made as bras sowneing. Simulacris of stone been they, that been broken fro rightfulness and virtue for temporal strength. These prelatis be not the stone which is set into the head of the corner, but these ben the stone of hurting and of slander. Simulacris of Silver been they that been made by money, either riches which prelate's sayen. What wolen ye give to us? and we shulen bitraye christ to you. Golden simulacris bene though that been made only for worldly nobly. For why gold signifieth nobley. And therefore the head of the Image of Nabugodonosore was of gold, in the. two. Chapter of Daniel. Archedeken telleth all this, in the. xliii. distinction. chapter. Si●… rector. On this word. ●…utus. Though this doctor of the Popis law, be pleyve and sharp: he saith truth sesonable. For the church now accordeth with holy write and reason and common Doctors of holy scripture. For in the. xi. Chapter of zachary, God clepeth an evil prelate an Idol.  
And in Ezechfell and other Prophetis he likeneth Tirantis, and raveinoures, to Lions, woluis, bearis and other unsatiable beasts to despise here sin. Here Lordis and other prelatis moune se in party, how perilous it is to ordain evil prelatis either euratis in the church. For as saint Gregory saith in the first part of Pastorallis. two. Chapter. No man harmeth more in the ●…hirch than he that doth weywardly & holdeth the name of order, either holiness. And the law seith De electionibus capite Ni●…hil. That nothing harmith more in the church of God: than that unworthy men be taken to the governal of soulis. And Grosted saith, in his sermon Premonitus a venerabili pa●…re That to make unable prelates either curates in the church of God: is to have come to the hyghiste degree of treaspasses. Also in his sermon, Dominus noster jesus Christus: he wrytith thus to the pope. He that bitakith the cure of soulis to a man unmighty, unkuning either not wilful to help duly the souls: is guilty of all the souls, though any ascape either is saved by god's grace. And he that bitakith the cure of soulis to him that is openly unable thereto: teacheth to set more ●…rice by unreasonable beasts, than by men, and forto love more earthly things that passen shortly: than everlasting things, more than the death and blood of God's son. And he that giveth thus the cure of souls to unable men: is worse than Herod that pursued Christ, and worse than jewis and heathen men that crucifiden Christ. Gros●…id seith this plainly, and previthe it openly before the pope and all his clergy. And the ye that procuten beneficis either rychessis ●…o men: haten 'em to whom the●…●…rocuren thus, as if they procuryde 'em to be set in the cop of the church in whirl winds and great tempestis. Grosted saith this in his sermon▪ Scriptum est ●…e Levitis And he that is negligent to draw soulis out of the ●…yt of sin, as much as he may by the order of law: and he that letti●…h him of his work sleythe the souls. And he setteth more price by a flesh●… sheep than a ghostly sheep, that is man's soul. Yea settith more price by a penny than by the life of God's so●…e: which is worth all this world. A reckless curate that slayeth so get is by evil ensample and with drawing of god's word: is worse than the unreasonable beasts, & he is worse than the crucifiers of Christ: for he crucifieth him in his members. Good counsellors they been alone: that been wise men and dread God. For why, all covetous men been fools and unwise men. And to belede by the counsel of 'em: is to dispose of 〈◊〉, by the council of foxes, and to dispose of folds of Sheep, by the counsel of wolves. Gros●…ede saith this in a sermon. Premonitus a venerabili patre. See ye lords and prelatis that maken unable curatis for fleshly affection and yefts (and specially for pleiing at the beer, and other unleeful iapis) what treason ye done to God and what harm to Christis church & your avaunsees. Ye maken horrible abomination of does comfort stand in the holy place: for ye maken Antichrist to stand at the high altar in the stead of christ: and treat the holy sacrament of Christ's flesh and blood full unworthily. And as Parisyens' saith, when ye maken a covetous priest to stand at the altar: ye maken a Moldy warp to stand there in the stead of christ. And when ye maken a fond Byshope that can not and loveth not god's law stand mytryde at the altar: ye maken an hornyde ass stand at the altar in stead of Christ. And so of other unreasonable beasts as Lions. Woluys, bears, Apis, Dragons, Hoggis, Doggis, & other visious Priesties, Proud, Coveitouse, Raveinouris, wrathfulle Hypo●…ritis, trecherouse, Glotenouse, lecherous, Envious, and Back byteris. Ye trans fygurens Satanas into an angel of light when ye maken curates either prelates that been contrary to Christ to occupy the office of a bishop, Abbot either priest, Lords and prelates that have set such Idolys in God's house as Manasses died. Sue ye Manasses in very repentance and making of amendis to god and men. Also lords and prelatis exciten strongly men to do I dolatrye. For they swearen custonabli, nedles●…i & oft unavisely and false, by the membres of god, by christ and by saints, in so much that each lord and prelate, comynly maketh to him an Idol of some saint, whom he worshipyth more than god, For commonly they sweren by our lady of walsyngham, saint john baptist, saint Edward, saint Thomas of Canterbury, and such other saints: and chargen more this oath then though they sweren by the holy Trinity. And in all this, they honourens more these saints, than they honourens the holy Trinity Though it were leeful toswere biseyntis. this is Idolatry to charge more an oath made by such saints, than by God almighty either by the holy Trinity. nevertheless Chrisostom witnesseth on the. v. chapter. of Matthew: that to swear by any creature, is to do Idolatry. For as Jerome there (and decrees in the. xxii. cause. i. question.  
Siquis per capillum. and Capite. next bifore, and Decretalis De Iur●…iurando, Capite Etsi Christus) wyttnesseth plainly, that to Swear by a Creature: is against God's commandment. And therefore Christ in the. v chapter of Matthew commaundythe to not swear by heaven neither by earth and understondyth by heaven & earth: creatures of heaven & creatures of earth. And in all the old law it is not foundun where god grauntythe to swear by any creature, but onli by his own name, or by himself. And therefore the wise man saith in the xxiii. chapter of Ecclesiasticus.  
A man that swerythe much, shallbe filled with wickedness: and vengeance shall not go away fro his house. And eft he saith. Thy mouth be not customably to swexeing: for why much falling is in it. The ●…empning of God be not custo mable in thy mouth: that is to swear by his name in vain, either false e●… there for an evil end. And be thou not medlid with the namis of seynts: that is to swear by saints. For thou shalt not be guiltless of 'em.  
Here lords and Prelatys moune see, how they done openne Idolatry: when they gessen to honour Seyntis. And here open deeds of Idolatry, been open books of idolatry and blasphemy to here soget●…s.  
Therefore, as Gregory saith in the second book of Pastorallis the fift chapter▪ Prelatis bene worthy so many Deaths: how many ensamples of perdision they senden to sogettis. And in the five and twenty chapter of Numer●… God bade More says hung all the princes in jebats against the Sun: for the pupil of Iscaell did Lechery and idolatry by ensample and sufferance of 'em.  
Now in england it is a common protection against Persecutyon of Prelatis and some lords: if a man be customable to swear needles false, and unavysyde, by the bones, nails and sydies, and other members of christ & to be proud, and lecherous and speak not of god's law, and reprove not Sin about him. And to a bstayn fro oaths needless and not leeful and to eschew Pride, and speak Honour of God and his Law, and reprove Sin be way of Charity: is matter and cause now, why Prelatis & some Lords, slander men & clepe 'em low lardis, Heritikis, reisars' of debate & of treason against the King. Now Manasses sertethe Idols openly in the temple of God, and styryth men greatly to do Idolatry & cherisheth hein that breaken openly gods, hestis & puny sheath 'em sore as heathen men either heretics, that bysien hem to learn, keep, and teach God's hests The. iii. time lords & prelatis both: sheden innocent blood, as Manasses did. For they wasten folili here goods in w●…yngis & pleyingis binyghtis and in reresopers, and in other vanities, and taken great & unmeasurable taxes of the comens. And less lords and prelatis done great extortions to poor men: & taken poremens' goodis & pay little or nought (and out of time) for tho. Therefore as Miche the prophet saith in the. iii. chapter, they hielden poor men: and eaten here flesh. And Grostede declareth this well in his dict that begynyth thus. Siut lumbi vestri preci●…cti, and in them third Dicte. And God saith in the Psalter of such tyrants: they devorens my people, as the meat of bred. How much blood Lordis sheden in wars for pride and covetise, by coun●…eil of false prelate's confessouris & preachars: it passeth man's wit to te●…ully in this life. But of shedding blood & slaying of poor men, by ●…drawyng of Almese, and in yevyeng it to dead stockis either stones, either to rich clerks and feigned religious: were to speak now, if a man had the spirit of ghostly strength. Now men knelene and preyen and offren fast to dead Imagis that han neither hunger nor cold, & dyspisen, beaten and sleen christian men, made to the Image & likeness of the holy Trinity, what honour of god is this? to kneel and offer to an Image made of sinful man's handis, and to despise and rob the Image made of god's handis, that is a christian man either a christian woman. When men yeven not Almese to poor needy men but to dead Imagis either rich clerks: they robben poor men of here due portion and needful sustenance, assignyd to 'em of God him self.  
And when such offerars to dead Imagis robben poor men, they robben jesus Christ: as he saith in the xxv. chapter of Matthew. That, that ye didden to one of these least of mine: ye didden to me. And if they shulen be damnid that yeven not meat and drink and other necessaris to poor men as Christ saith: where shoulen they become, that robben poor men, and so jesus Christ him self?  
And if these twain, that yeven not livelihood and that robben poor men, shulen be dampened sodeape in Hell: where shulen false teachars, styrars and confessors become, that styren Lords and rich men to rob thus poor men, & to do this under the colour of excellent Almese and holiness?  
But mourn we sore for this cursedness, and prey we to God with all our heart, that sythyn Lordis and prelatis suen Manasses in these open sins: God stir hem to sue Manasses in very penance, and make a mendis to God and men, lest our rewm be conquiryd of aliens either of Heathen men, for these open sins and many more.   

The. xi. chapter.  
The first book of Esdras tell telleth, how Cirus King of Persys gave licence to jewis, to turn again to jerusalem & judee & build the temple of God in jerusalem. And bade that other me●…e in his rheum: shulden help to this bildinge, and he gave the vessels hereto, that Nabugodonosore had taken away fro jerusalem. Than is telde the noumbre of 'em that turniden again into Jude under joshua the priest, the son of josedeche, and under Zorobobell the Duike. And how they bygunnen to build the altar and the Temple, and what letting they hadden of enemies, and what comfort of God and of his Prophets.  
Than it is telde what sorrow Esdras made, for the Princis and Pristes and commons token Heathen women to wife's against the Law. And how the Princes and the people repentiden meekly and verily, & maden amends to god & men.  
In the book of Neemie, which 
Neemie.  is cleped the second book of Esdras, is toolde how Neemie▪ gate grant of the King to build the wallis of jerusalem. And how he and other men both priests and other princes and comins, byldeden the yatis and walls, and lockis and touris above: for defence of enemies And how the enemies of jewis purposiden with strong hand to slay jewis priveli, & distri here work. Than half the part of young men, made the work, & half the part was re die to battle. With one hand they maden the work, & with the other they helden the sword and each of 'em that bilded, was gird with his sword. Than it sueth, how Neemie Duke of the pupil did freely his office: and took no coostis assignid to the Duke And he did thus: for the poverty of the pupil. After this doing, Esdras read in the book of God's law fro the morningtide tylto noon: before the multitude of men and women, And dekenis maden silence in the pupil to hear the law. And Esdras red in the book of god's law: fro the first day tilto the last.  
Than the children of Israel camen togidyr, in fasting and in sackis either hairis, and earth was ●…n 'em And the seed of the sons of Israel, was departed fro each Alien son: and they stoden before the Lord, and knowlechyden here sin, and the wickedness of here fadyrs.  
And they rysiden to gidir to st●…nd: and they readden in the book of the law of here God. Four sythies in the day and four sithiss in the night: they knowlechyden and heriyden here Lord God. And Dekenis ●…ryeden with great voice to here Lord God, and baden the people rise and bless God.  
Than sueth the solemn confession of Esdras, how he knowlechyde first the glorious works of God: and afterward the horrible sins of all the pupil, and of here fadyrs.  
And than all the pupil made cou●…naūt & swore to keep gods law: and to buy not in the Sabot & holy day of 'em that broughten vyteilis to sell.  
And they byhyghten to pay the first frutis to priests: and tithiss to Dekenys, and to bring all this to the temple of God. At the last Neemie su●…eryd neither Jews neither Strayngars: sell neither buy in the Sabottis. Not only in jerusalem: but neither in placis nigh the wal●…s.  
And he rebukyd and curssyd and beat men and made 'em bald: that token alien women to here wyfs. As of Osotus, of Amon, and of Moab. And charged hem greatly in the Lord: that they shulen not give here daughters to the sons of heathen men, & take not of the daughters of heathen men to here own sonis & to hem s●…lt. This process of Esdras & Neemi should stir us to be busy to build vertuis in our soul, after turning again fro catiftie o●… sin: & to fight against temptations, and build fast vertuis, as they fought with the toon honde against enemies, and bildiden with the other hand. And we shoulden be full bisy to keep the ghostly Sabot in good werks and heriing of God: sithen they weren so bisy to keep the fyguratyse Sabot.  
Though the book of Toby is not 
job ●….  of believe, it is full devout story and profitable to the simple people, to make 'em to keep patience, & God's heestis, to do works of mercy, and to teach well here children and to take wife's in the dread of God, for love of children, and not all for foul lust of body, neither for covetise of the God's of the world. And also children moune learn here by young Toby, to be meek and obedient, & ready to serve father and mother in her need. Therefore among all the books of the old Testament: simple men wit shoulen read & hear often this book of Toby, to be true to God in prosperity and adversity, and eschew Idolatry, gluttony and covetise, and to be patiented in tribulation & go never a way fro the love and dread of God. Though the 
judith  Seen of Clarkis, either general gathering of clergy, hath taken the book of judith, among the number of holy scriptures: nevertheless it is not of the cannon, either faith of the bible anentis Hebruis. For they receyuen not the authority of this book. nevertheless it was written in Chaldee language: and it is nounbryd among stories, as jerom witnesseth on the prologue. But nevertheless, this book commendeth Chastity, and Abstinence penance and wydewhod of judith: and her love which she had to deliver Gods pupil fro here enemies, and to keep the faith and worshipping of God among his pupil. Also, this book commendyth thefeyth and truth of Achior, that was converted to god's law: by miracle and slaying of Holofernes, by the hondies of the widow Judith. Than Judith reprevide pryesties, for they temptiden God and consentyden to deliver the City to enemies: if god sent not help to hem within five days. And good priests token meek this repreving of a woman, and she taught 'em how they shoulden do penance for this trespass: and comfortide the pupil for to trust in god, and abide his mercy and help at his own will. Us needeth not to excuse Judith for leasyngys' and treason to Holofernes: but we moune favourably excuse her fro deadly sin in this dornge, for the great love that she had to God's pupil, and to sl●… Holofernes a blasphemer of God and dystrier of his law and pupil. And justly god took this vengeance on Holofernes, for his sin & harinis done to God's pupil, and which he purposed to doi●… he might live long. Of this process, proud war riers shoulden dread God: that made proud Holofernes to be slain of a woman, & all his great host scatteryd & destryed. And christian men shoulden be comfortyde greatly, for to have full tryst to God and in his help: that so myghttylly delivered his pupil fro so great an enemy and strong host, wythouten perishing of his pupil. And sithen Judith had so great praising for her doing that was medlid with many sins: much more praising shulen they have in heaven withouten end, that putten forth him self to be martirid for God's cause, with true meanis of patience & of charity.  
The book of Hester tellith first, 
Hester.  how the Queen Uasti was forsaken for her pride: and was departed from the marriage of King Assuerus. And how Hester for her meekness, beauty and god's grace was made queen in the styd of vasti. Also the true Mardochee, the father in law of adoption of this woman Hester: taught her to love God and keep his law. And she was full meek and obedyen●…e to Mardochee: yea when she was queen, as to her father in law. Than Aman of the kynryde of Agag, conspired by subtile malice to dystrye all the pupil of jewis in the land of Assuerus: and had grant of the King at his own will, and the day of dystriing and of slaying of the jewis was publishid through all the rheum. Than Mardochee and the jewis didden great Penance and hadden great Sorrow: and prayden god of help in that great need. And Mardochee sent to Hester: that she should do the same, and go to the King in peril of her life, and to axe grace of him and revoking of letters & power granted to Aman the enemy of jews. And After mich fasting, penance and pryer: Hester betook her self to god's dysposytyon, and to peril of here death, and entered to the King, yea against the law of the land, when she was not cleped: to axe mercy and help of the King for herself and all her pupil. And god turned the fierceness and the cruelty of the King to meekness, mercy, and benygnitie: against Hester and the pupil of jews. And than he revoked the power granted to Aman: and let hang him as he had purposed to have hongeyd the true Mardochee, and gave general power to Jews, to slay all her enemies in his Empire. After these things, the King enhaunsyd Mardochee, and made him greatest next the King: and gave great franches and honour to the jews. This story of Hester should stir men to be true to god and to his Law, and put away Pride and Envy, and ever tryste in God in all perylis: and Tyrauntis shoulden be afeard to conspire against God's servants le●…te God take vengeance on hem, as he did on this man Aman that had conspired the death and general dystriing of jewis  
The book of job, is full subtile 
job.  in understanding. For job arguiths against his enemies, that wolden bring him out of christian faith: and conclu dyth many errouris that suen of here false believe and opinion. And job affirmyth not that allis south that he speakyth against his adversaries: but concludyth him in here false believe, that many errors suen thereof. And, for I have declaryde in party in the gloze how, hard sentencis of job shoulden be understanden: therefore I pass ovyr lightly now. first this book telllyth the kin of job and his richesses, and holy life of him and of his children. And afterward it telleth: what tribulation befell to job, in his cattle, in his children, and in his own body, & how patiently he suff●…yd this, and thanckyd god in all his diseases. That his wife whom the devil reserved as a special instrument to him to diseyve job by his wife, as he deceived Adame by Eve: counseling him to blaspheme God and thereby die. And job reprehended her folly and said. If we han received goods of god's hand: why suffer we not evils? that is pains.  
And in all these things: job synnyd not in his lips.  
Than sueth the disputing, betwixt job and his frindies: almost tilto the end of the book.  
job held strongly the truth of Christian faith and specially of rising again of bodies at domies day And his friends saiden many truthiss and medliden falseness, and ever purposyden an evil end and falsed.  
For they helden that meed is yeven only in this life for good works: and that no man is punished here, no but for synnies passed. And as a man is punished more than an other in this life: so he hath synnyd more than another man, less punished.  
But all this is false, as job priveth and god confyrmyth in the end. For why, reward of Good deeds is much more in the life coming, than in present life. And a virtuous man is punished here, for to have meed in heaven. And commonly a just man hath more tribulation in this life: than a wicked man. As it is open of christ that suffered here much disease: & of tirauntiss, that han mich prosperitte in this life, And therefore, job telde his good deeds openly, to comfort himself against despair: to which his friends wolden bring him. But job did this over much and with some pride, and iustyfyede himself overmich: that his frindis conceividen that he blasphe myde God, and proved God unrygffulle. And of these two points, job repentyde in the end. Than god forgave to him this little sign, and apprevyde his true sentence: and damnid the error of his adversaries. Than job preied and made sacrifice for his adversaries: and God heard him and did mercy to 'em. And god addyde all things double that job had. And he had. xiiii. thousand of sheep and. vi. thousand of Camellis, and a thousand yokis of oxen, and a thousand Femell Asses, and seven sonis &. iii daughters. And job lived. seven. score year after his torment & sigh his sons & the sonnis of his sons tilto the. iiii. generation. This process of job should stir men to be just of living, and to be patiented in Adversity, as job was and to be stidfaste in christian faith, and answer wisely and meekly, to heretics and adversaries of ou●… faith as Peter & Poule techen: and ever be meek and full of charity, and prey for our enemies, and look after meed in heaven and not in earth, for our good deeds.  
The Psalter comprehendith all the 
●…salter.  old testament and new, and teacheth plainly the mysteries of the Trinity, & of Christis Incarnation, Passion, and Rising again, Stiing into Heaven, and sending down of the Holygoste, and preaching of the Gospel, and the coming of Antichrist, & the general doom of Christ and the glory of chosen men to bliss: and the peynis of hem that shulen be damnid in Hell.  
And oft rehearseth the stories of the old Testament: and bringeth in the kepeing of Godis hestis, and love of Enemies. No book of the old Testament is harder to understanding to us Latins: for our letter discordith much fro the hebrew.  
And many Doctouris taken little heed to the letter: but all to the ghostly understanding.  
Well were him that could well understand the Psalter, and keep it in his living: and say it devoutly and convict jewis thereby.  
For many men that say it undevoutely, and liven out of charity: lyghen foul on hemsylfe to God and blasphemen him, when they crien it full loud to men's Earys in the church.  
Therefore God give grace to us to live well in charity, and s●…y it devoutly, and understand it truly: and to teach it openly to christian men and jewis, and bring 'em thereby to our Christian Feyche and brening Charity.  
The Proverbis either Parablis 
Proverbis.  of Solomon: teachen men to live justly to God and man.  
Ecclesiastes teacheth men to forsake 
Ecclesiastes.  and set at nought all goods in the world: and to dread God and keep his hestis.  
The songs of songis, teachen men to 
Songis of songis.  set all here heart in the love of God & of here neighbours: & to do all here business to bring men to charity and salvation, by good ensample & true preaching and wilful suffering of pain and death if need be.  
Proverbis speaken much of wisdom and keeping of God's hests: in commending true teaching, and in reproving false teaching. And proverbis teachen much of rightfulness and just domis and governance: & of punishing of Adultery and other falsenessis, and commenden much just Lords and sogets: & repriven strongly wronful Lords & rebel sogettis.  
Also Proverbis teachen derkly, the mysteries of Christ and of holy church: and teachen much wisdom and prudence for the soul and the body. Therefore Lords and comeners also, and namely priests, shulen study well this book: and rule hemsilfe thereby to salvation of body & of soul.  
Ecclesiastes is a full sotill book. 
Ecclesiastes.  For Solomon speaketh in many persons: and concludith here intent and sentence. Not in appreving the sentence of fleshly men, that preisen more bodily goodis and lustis of the body, than heavenvly goodis & liking of vertuis: & damnith many errors of men, & showeth that all is Vanity, till me come to the dread of God, & keeping of his hestis. Therefore, men moten be well war how they understonden Solomon in this book: that they appreven none error & damnen no truth, for misconceyving of Solomon's words, and the Holigostis words in this book.  
The songs of songis techen derklye, the state of the synagogue, fro the going out of Egypt, tylto Christis incarnation and passion. And than though songis teachen the state of Christis church and of the synagogue in the end of the world: and treaten highly of love to God and neyghbouris also, And this book is so soot to understand: that jewis ordeyniden that no man should study it, no but he were of. thirty. year, and had able wit to understand the gostli privities of this book. For some of the book seemeth to fleshly men, to sow unclean love of lechery: where it telleth high ghostly love, and great privities of Christ and of his church.  
Therefore, men moten be full well ware: to conceive well the words of the Holygoste in this book, and know when Christ speaketh to the church either to the synagogue, and when the synagogue speakith to God and when the church speaketh to christ. And when God speaketh to Angelis, Patriarkis, & prophets and Apostles: & when these persons speaken to the synagogue, either to the church, either again ward.  
The book of wisdom, though it be 
wisdom  not a book of believe: teacheth much rightfulness & preysyth wisdom, & reproveth fleshly men for here false believe and evyllyving, and commendyth much just men, sad in believe & virtuous living. And it toucheth much of christs incarnation, his manhood and godhead together: and damneth greatli Idolatry and false worshipping of Idols and false God's  
Though Ecclesiasticus be no book of believe: it teacheth mich wisdom 
Ecclest●….  and prudence for Soul and body, & hath mich the sentence of provetbis And commaundyth men to think and speak of god's hestis: & for to dread God and love him, and ever have mind of death & of the great doom, to keep men out of sin, and in perfect love to God and man. Also it preisith much almese and good preier, and reproveth greatly extortions and wrong, and false oaths and false measuris, and false weyghtis, and all fraud privy and apart.  
At the last it commendeth good men, and heriyth God, that deliverith fro all perilis. If this book be well understand: it is profitable both to ghost lie governouris, and bodily Lordis and justicis, and Comins also. The Prophetis han a general Prologue for all. And for I declared some dell the great Prophets and in party the small Prophetis: and think soon to make an end (with Gods help) of the Gloze of the small Prophetis: I think now to pass ovir wythouten any tarrying.  
The first book of Machabeis, telleth 
Machab.  how great destruction and cruelty Antioke the noble, did again the jews, and how many thousandis he killed of 'em, that wolden hold Goddys' law. And brent the books of God's law: and defoulid the temple of jerusalem, and compelled men for dread of death to do Idolatry, and forsake God and his Law. And he took vessels and tresouries in the temple: and bare into his lo●…de. And he brent the City of jerusalem: and dystried the housis thereof and the walls thereof in compass. And he took the high tour of David and set men of armis therein, to let men come to jerusalem, and they didden much harm to the pupil of Israel▪ And who ever held the book of god's testament, and kept his Law: was slain by commandment of Antioke the King.  
And women that circū●…ididen here children: weren slain by commandment of Antioke the King. And they hangiden children by the necks, by all the houses of men of Israel, and kyllyden hem that circumcididen children. Than arose Matathias the pryst and fled fro jerusalem into Modin and byweilede greatly this distrying of the pupil, of the temple and city, and of all the land. And he again stood the King and his ministers: and killed the kings ministers that compelliden men to do Idolatry. And he killed a man that did Idolatri on the altar: & dystried the altar whereon Idolatry was done. Than Matathias and his sons fledden into hyllis: and leften all things which they hadden in the City. And many men that soughten doom & rightfulness: and wolden keep God's Law: camen to 'em into desert. Heathen men made wars on hem in Sabates: and many dieden in here simpleness, for they nolden make battle in Sabatis. Than many jewis weren gaderyd to him and maden a great Ooste, and weren ready to fight in Sabattis and they kylliden sinners in great wrath.  
And Matathias and his friends compassiden and dystrieden auters, and circumcididen children, which they founden in all the coastis of Israel. And they pursuiden the children of pride: and the work had prosperity in his hondis.  
And they gotten the law fro the honds of heathen men and of kings: & yeven not strength to the sinful man.  
And when Matathias was in point of Death: he comforted his sons to put here lives for the law of God, by ensample of Abraham and other holy men before going. And he ordained judas Machabeus to be Duke of bateyl: and ordained Simont his son to be father and priest to hem, for he was a man of counsel. Than been told many batteylies of judas Machabeus against heathen men: and of great vyc torie by god's help. Than judas Machabeus made friendship with Romaynis for her prudence, rightfulness & power. And when judas was dead in batteyle: the pupil ordained jonathas his brother their prince and Duke for to hollde war against heathen men. Than been telde many bateils of jonathas & victories: which he had against heathen men. Than jonathas after many victories: sent to friendship with romans and Sparcyaties that weren of the Kin of jewis. And jonathas and his sons weren slain at the last by treasonne of Trifon, that was an heathen man and mighty Duke. Than Simont was made Duke of the people: and in the styd of judas Machabeus & of jonathas, and he did many bat teylis and strong, & had great victories against heathen men. And jewis hadden much rest under him: and he made strong holdies and cy●…yes in juda. And he renullyde friendship with Romaynis and Sparciatys, and had much glory of his folk and of heathen king's. And at the last Symont and his sons weren slain by treason: and john his son was Prince of priesties after his fathe●…ys days, and did many bateyls' against heathen men.  
The second Book of Machabeys: telleth much the same sentence of the first book, and hath a few special points of Eliodorus and of Eliazarus, and of the noble Wydo we and her seven sons. Eliodorus was sent of the King to take away the treasuris of the Temple of jerusalem, and bear though to the King. And though the treasouries weren kept for the lyfelode of Widows and fatherless children, and some weren another man's goodis. Eliodorus would algate bear all to the King. But God made him & his felowiss sore afeard, And Elidorus was beaten almost to death, of a fearful one syting on an horse, that had two young men about him. And Elio dorus was cast down to the ground and was borne out on a bear and lay doumb●….  
And when the hyghste Priest offered sacrifice and preied for the health of Eliodorus: God granted life to him. And he thankyde God and the highest priest: and go to the King and told him how it stood. And he wytnessid to all men the great works of God: which he had seen with his eyen.  
Than is told of the curssyd deeds of jason the priest, that came in by Simony, and would bring the jewis to Idolatry and Sodomitie, and to forsake God and his Law.  
Than is told of the great cruelty of Antiochus which he died against the jews and the holy place of Jerusalem: and God suffer this for the sins of the pupil, for why God cheese not folk for the place, but the place for the folk. Than Eleazarus cheese to die a sharp Death: rather that he would break Goddys' law in a little point to eatte pork, yea to feign to eat pork.  
After this it sueth how the blissed wide we and her. seven. sons weren martyryd for they noldenne break god's law: and how gloriously the blessed mother comforted hein, to take Death with joy for the law of God.  
This story of Machabeys should stir Christian men to hold God's law to life & to death. And if knights shulen use the sword against any curssyd men they shoulden use it against lords and pryestis principally, that wolden compel men for dread of prison and death to forsake the truth and freedom of Christis gospel. But God for his great mercy, give very repentance to 'em that thus pursuen true men: and grant patience, meekness and charity to hem that been thus pursuyd.  
Amen.   

The. xii Chapter.  
But it is to wit, that holy scripture hath. iiii. understondyngis. Literal, Moral Aligorike, & Anagogike. The Literal understanding teacheth the thing done in deed. And literal understanding is ground and fundament of. three gostli understondingis In so much as Austen in his Epistle to Uincent & other doctors sayen. Only by the lytteral understanding a man may argu against an adversari.  
Aligorike is a gostlis undirstonding that teachyth what thing men owen to believe of christ either of holy Church. Moral, is a ghostly understanding that teacheth men what virtues they owen to sue, and what vices they own to flee. Anagogik, is a ghostly understanding that teacheth men what bliss they shullenne have in heaven. And thes. iiii. understondingys' moune be taken in this word jerusalem. For why, to the literal understanding it signifieth an earthly city, as London or such an other. To Alygorye it syngnyfyeth holy church in earth y● fytyth against sennis and Fendis. To moral understanding, it singnifyeth a Christian sowlle. To anagogike it signifieth holy church reigning in bliss, either in heaven, and though that been therein.  
And these three ghostly understondyngiss been not authentic, either of believe: no but tho been growndyd openly in the text of holy Scripture in oo place either in other, either in open reason that may not be distryid▪  
Either when the Gospelars either other Apostles: take Allegory of the old Testament and confirmen it. As Paul in the epistle to Galathies the. iiii. chapter, proveth, that Sarai the free wife and principal of Abraham, with Isaac her son: signifieth by Alegorie, the new Testament, and the sons of behest. And Agar the handmaid with her son Ishmael: signifieth by Allegory the old Testament, and fleshly men that shulen not be received into the heritage of God, with the sons of behest, that holden the truth and freedom of Christis Gospeil with endless Charity.  
Also holy Scripture hath many figuratife speachiss.  
And as Austin sayeth in the third book of christian teaching: that authors of holy scripture usen more figuris, that is more figuratyfe speachiss, than gramariens moune guess that readen not the figuries in holy Scripture.  
It is to be ware in the beginning: that we take not to the Letter a figuratyfe speech.  
For than (as Poule saith) the Letter sleayth: but the Spirit, that is Ghostly understanding, quyckennythe.  
For when a thing which is seyed figuratyfely, is taken so as if it be seyed properly: me understondyth fleshly.  
And none is cleped more covenable the Death of Soul: than when understanding that passeth Beastis, is made sogette to the flesh in suing the Letter.  
Whatever thing in God's word may not be referrid propirli to honesty and vertuis, neither to the truth of faith: it is figuratife speech. Honesti of vertuis perteinith to the love of God and our neighbours. Truth of faith perteynith to know God and thy neighbour. Holy scripture commaundith nothing but charity: it blamith nothing no but covetise. And in that manner it enformith the good vertus either the good conditions of men. Holy scripture affirmeth nothing: no but christian faith, by things passed, present, and to coming. All these things perteinen to nourish charity and make it strong, and to overcome & quench covetise. Also it is figuratife speech: where the words maken Allegory, either a dearke likeness either a Parable. And it is figuratife speech in the first chapter of jeremy. To day I have ordeinid the on folckis and rewmis: that thou draw up by the rote and dystry and build and plant. That is, that thou draw out old sins, and dystry circomstauncis either causis of tho: and build vertuis & plant good werckis and customis.  
All things in holy scripture that semen to unwise men to be full of wykidnes against a man himself either against his neighbour: ben figuratife speeches, and the privities either ghostly understondyngiss shoulden be sought out of us, to the feeding either keeping of Charity.  
Such a rule shall he kept in figuratife speeches, that so loug it be returned ●…n mind by diligent consideration: till the expowning either the understanding be brought to the rheum of Charity.  
And if any speech of scripture sown propitly Charity: it o with not to be gessid a figuratife speech. And if it for bid wickedness either command profit either good doing: it is no figuratife speech. If it seem to command cruelty either wyckidnes, either to for bid profit either good doing: it is a fyguratife speech. Christ seith If ye eatten not the flesh of manis son, & drinken not his blood: you shoullen not have life in you. This speech seemeth to command wyckidnes either cruelty: therefore it is a fyguratyfe speech, and commaundith men to common with Christis passi on, and to keep in mind sweetly and profinablie, that Christis flech was woundid and crucified for us. Also when holy scripture saith. If thine enemy hunger, feed thou him, if he thirst: give thou drink to him: it commandeth benefit either good doing. When it saith, thou shalt gather together coals on his head: it seemeth that wickedness of evil will is commanded. This is said by fyguratyfe speech: that thou understoud that the coolis of fire, been brening weilyngiss either mourningis of penance: by which the pride of him is made whole, which soroweith that he was enemy of that man, that helpeth and relieveth his wretchedness  
Also the same word, either the same thing in Scripture: is taken some time in good and some time in Evil. As a Lion signifiyth some time Christ: and in an other place it signifith the devil. Also sour dough is set some time in evil: where Christ seith, beware of the sour dough of the Phariseis, which is Hypocrisy.  
Sour dough is set also in good: when Christ saith, the rheum of heavens is like sour dough etc.  
And when not oo thing alone but twain either more been feeled either understonden by the same words of scripture, though it be hid that he understood that wrote: it is no peril if it may be proved by other placis of holy scripture, that each of the things accordeth with truth, and in hap the author of scripture seith the ilke sentence in the same words, which we wolen understand. And certis the Spirit of God that wrought these things by the Autour of scripture: before seeth withouten doubt that the ilke sentence should come to the reader either to the hearar.  
Yea the Holygoste purveyed that that ilke sentence (for it is groundid on truth) should come to the redadar, either hearar. For what might be purveyed of God largelyer and plentuouselyer in God's speeches: than that the same words be understonden in many manners: which manners other words of God that ben not of less authority, make to be proved?  
Austin in the. iii. book of christian teaching, saith all this and much more in the bygyning thereof.  
Also he, whose heart is full of charity: comprehendith wythouten any error, the manifold abundance, & largist teaching of God's scripture. For why, Paul seith. The fullness of law is chariti. And in an other place The end of law (that is perfection either, filling of the law) is charity of clean heart and of good conscience and of faith not feynyde. And jesus christ saith. Thou shalt love thy lord God of all thine heart, and of all thy soul and of all thy mind: and thy neighbour as thyself. For in thes two commaundementis, hangith all the law and the prophetis. And as the rote of all evils is covetise: so the rote of all goodness is charity.  
Charity by which we loven God and the neighbour: holdyth sykerlye all the greatness & largeness of Gods speachiss. Therefore, if it is not leisure to seek all holy scriptures, to expone all the wlapping of words, to pierce all the privities of scrypturis: hold thou charity where all things hang, so thou shalt hold that, that thou lernidest there. Also thou shalt hold that, that thou lernydiste not. For if thou know charity: thou knowest something whereon also that hangyth, that in hap thou knowiste not.  
And in that that thou understondist in scripture: charity is open, and in that that thou understondysie not, charity is hid. Therefore, he that holdeth charity in virtues either in good conditions: holdyth both that, that is open and that, that is hid in god's words. Austyne saith all this and mich more in a sermon of the preising of charity. Also. seven. rue●…is of Tyco, nigh and of Austin: declar●…n many things of holy scriptures.  
The firstrule is of jesus Christ and of his holy spirit. Do person of the head & of the body, that is of Christ and of holy church: is showed to us in this rule. For it is not said in vain to faithful men, ye been the seed of Abraham: when there is ●…o seed of Abraham, which seed is christ. Doubt we not, when scripture goth fro the head to the body, either fro the body to the head, & nevertheless it goth not away fro one & the same person. For w●…ye oo person speaketh in isaiah. He settid a mi●…er to me as to a spouse: & he hono rid me as a spouses, with an ornament. And nethles it is to understand, what of these. two. accordeth to the head, that is Christ: & what accordeth to the body, that is holy church. For wh●…a mitre accordeth to Christ which is the spouse: & an ornament acordith to holy church, which is the spouses of Chryst.  
The. two, rule, as Ticonie seith, is of the body of Christ: which body is departed into twain.  
But certis th●…s body of Christ ought not to be cleped so. For truly it is not the bo●…i of Christ: wh●…che shall not be with him without end. But it shall be said of the veri body & of the medlid body of Christ, either of the veri body & of the feinid body of Christ. For why, hypocritis shoullen be said to be not with christ, not only withouten end: but also now, though they semen to be in the Church of Chryst. Wherefore, this rule might be cleped thus: that it were saide of the medlid church that is that comprehendyth chosen men to bliss, and also Hipocritis that shoulen be damnid. And this rule asketh a waking either diligent reader. When it speaketh of other men, it seemeth to speak now as to the same men which it speak before. Either it seemeth to speak of the same men: whane it speaketh of other men, as if oo body be of evereither, for temporal meddling, and communing of Sacramentys.  
To this rule it pertaineth that the church saith in songs of Songys': I am black and fair, as the tabernacles of Cedar, as the skynnys of Solomon. The Church saide that she is evereither for temporal unity within oo net of good fyshies, and of evil fishes. For why, the tabernacles of Cedar, perteinen to Ishmael, that shall not be Heir with the son of the free wife, The third rule is of byheestis and law.  
This rule may be said also of the spirit and letter: and may be said also of grace, and of commandment. And Ticonie errid in saying, that wercks been yeven to us of God for merit of faith: but faith itself is so of us, that it is not of God to us. The fourth rule is of all and of party. When some of a thing is set for all, either againward, all is set for a party. The. v. rule is of times. And this is by a figure cleped Sinodoches, when the part is set for all, either all is set for a part. One Evangelist saith that it was done after. viii. days: whannethe face of Christ shynyde as the sun. And an other gospeler seith, that it was done after. vi. days. Euerether might not be forth that is saide of the numbered of dai●… 〈◊〉 but n●… that said after. viii. days, be 〈◊〉 ●…en to have set for the whole day, the last part of the day sith Christ biforesei●… it to come, and to have set for the whole day the first part of the day, in the which he showeth that the appearing of Christ's face was fully done. And that he that saide, after vi. days, reckenyd all the whole days & the middle days & none other, By this kind of speech by which kind all is singnified by a part: the ilk question of Christis rising again is assoiled. The last part of the day with the night passed before, and the first part of the sunday in whose morrow tide he rose again: is taken for all sunday and the night before going. And the Sabot with the whole night before going is all an whole day and night. If these days and nighties were not taken thus: there moute not be. three days and three nyghtis, in which he byforseyde that he should be in the heart of the earth. Also this rule of times is taken for lawful numbers as been. seven. x. xii. and such more.  
For oft such noumbris ben set for all time, as this that David saith. Sevensytis' in the day, I said preising either he riing to thee, is none other thing than thus His heriing be ever in my mouth. Also by an. C. &. xliii. in Apocal: is signified the university either all the multitude of saints. The vi. rule is of recapitulation, either rehearsing a thing done bifore: not in order as it is set, for why some things been said so, as if though ●…uen in the order of time, either been teld by continuing things, that been joinid next togidir, when the teling is cleped privily to the former things that weren left out. And if men understonden not such saying is by this rule: they erren. As in genesis, it is saide. God plantid paradise in Eden at the east, and settyd there the man that he formed. And god brought forth yet of the earth each fair tree etc. This is said by recapitulation. In like manner, there the land was of oon lip, that is speech: it is said ●…i recapitulation  
The seven, rule is of the devil and of his body. For he is head of all wickyde men, that ●…ene his boddye in a manner, and shulen go with him into torment & everlasting fire: as Christ is the head of holy church which is his body, and shall be with him in rheum and glory everlasting. Also they that han liking to study in holy writ: shulen be chargyde that they kunne the kinds and manners of speakyngs in holy scriptures and that they perceiven diligently and holdenne well in mind, how a thing is wont to be said in holy scripture. Also, that is sovereign help and most needful: prey they that God give to hem the very understanding of holy scripture  
For they readen in though scriptures, about which they been studious: that God giveth wisdom and cunning & understanding of his face, that is yift and grace. Also if here study be done with meekness & love of christian lore, it is of God.  
Austin wrytith all this in. three book of christian teaching about the middle and in the end.  
I sidre in the first book of sovereign good: teach these rules shortlyer, but I have him not now.  
And Lyre in the bygyning of the Bible: touchyth more openly these rulis, but I have him not now. And Armacan in the beginning of his book Dequestionibus Armenotum. giveth many good growndis to understand holy scripture to the letter and ghostly understanding also: but I have him not now. Also nothing maiseme to be wiser, nothing of more Eloquence: than is holy scripture, & the authors thereof that weren enspirid of God. And they oughten not to speak in other manner than they dieden. And the Pro phetis (& most Amos) weren full eloquent. And Paul was full eloquent in his Epistlis. Also the authors of holy Scripture spaken full dearkly, that the previties' thereof been hid to unfaithful men, and good men been exercisid either occupied, and that in exponing holy Scripture, they have a nwe grace divers fro the first authors, Austin in the beginning of the. iiii. book of christian teaching. Also as the little richesse of jewis which they barren away fro Egypt weren in comparison of richesses which they hadden afterward in jerusalem in the time of Solomon, so great is the profitable kunning of philosophers books, if it be comparisoned to the kynning of holy scriptures. For why, what thing ever a man ●…earneth withouten holy writ, if the thing be vain, it is damned in holy writ, if it be profitaule, it is foun did ther. And when a man findith there all things which he learned profitably in or 〈◊〉 place, he shall find mich more plēt●…ly though things in holy scripture, which he learned never in other place, but be learned onli in the wondered highness & in the wondered meekness of holy scripture. Austin seith this in the end of the two. book of christian teaching. Also holy scripture conteinith all profy table truth & all other sciencis previly in the virtue of wyttis either undurstandingis, as wines been contained in grapis, as ripe corn is contained in the seed, as bowiss been contained in the rotis, & as trees been contained in the kiruels. Grosted in a sermon. Premovitus a venerabili patre. Also ho lie scripture wlatith sophimis & seith.  
He that speaketh sophistically either by Sophisinis: shall be hatfull, & he shall be defraudid in each thing, as the wise man saith in the. xxxvii. Chapter of Ecclesiasticus.  
If Philosophers, and most the distiples of Plato, seyden any truth is and profitable to our faith: not only tho truthiss owen not to be dread: but also tho shulen be calengyd into our use either profit fro 'em, as fro unjust possessouris.  
And as jewis token by authority of God, the gold and clothes of Egyptians: so Christians owen to take the true seyingis of Hhilosophers, for to worship oo God, and of teaching of vertuis. Which truth is the Philosophers founden not, but dyggiden out of the metalis of God's purveyance, which is shed every where. So did Cyprian the sweetest doctor and most blessed martyr. So did Lactantius, Uictorinus, and, Illarie, and Grekis without number. Austyne in the. two. book of christian teaching.  
By these rulis of Anstine & by. iiii. under stonding is of holy scripture, & by wise knowing of figuratife speachiss, with good living and meekness and studying of the Bible: simple men moune somedeal understand the text of holy write, & edify much hemsylfe and other men.  
But for gods love ye simple men beth ware of pride, and vain jangling and chiding in words against proud clerks of scholis and vain religious, & answer ye meekly and prudently, to enemies of God's law and prey ye hertli for hem, that God for his great mercy give to 'em very knowing of scriptures and meekness and charity. And ever be ye ready what man teacheth any truth of God: to take that meekly, and with great thanks to God. And if any man in earth either angel of heaven teacheth you the contrary of holy write, either any thing against reason & charity, i'll fro him in that, as fro the foul fend of hell & hold ye steadfastly to life & death, the truth & freedom of the holy gospel of Jesu Christ▪ and take ye meekly menis seyingis & lawis, only in as much as they accorden with holy write & good consciences, & no ferther, for life neither for death.   

The. xiii. Chap.  
ALso holy Scripture is better known by lyknesses, & by derknessys it doth away annoys. And we owen to think, and believe that the thing that is written in holy scripture, yea though it be hid either not known, is better and truer, than that we moune understand by vss●…lfe, & worship fulli & helthfuli the holy ghost mesurid so holy scriptures▪ that in open placis he settid remedi to our hunger, & in dark placis he wiped awei annoys. For almost nothing is seen in though dearkenessis, which thing is not founden said full plainlis in other placis. Therefore, before all things it is needful that a man be convertid by God's dread, & be mild by piti either christian religion, & that he ayense●…e not holy Scripture where it be undurstonden, though it smite any sins of ours, whether it be not understonden, as if we moune understand better, either command, either teach better. By the gift of dread & of pity▪ me cometh to the degree of ●…uning For why, each fruc●…uo use man of holy scriptures, exercisith himself in this thing, and to find none other thing in tho: than forto love God for God himself, & forto love his neighbour for God. Than thilk dread by which he thinckith on God's doom, & thilk pity by which he must nediss believe, & give stead to authority of holy books: compellith him to biweile himself, for why, this kunning of good hope maketh a man not to avaunt hymsylfe, but byweyle himsylfe.  
And by this affection either good will, he gettith by busy preyars the comfort of God's help, that he be not broken by despair. He bigynith to be in the fourth degree of ghostly strength: in which he hungrith and thyrstith rightfulness.  
Than in the. v. degree, that is in the council of merci: he purgeth the soul that maketh noys and unrestefulnes of covetise & earthly things.  
And than he dyspysyth filthy of soul, and loveth God and neighbours, yea enemies.  
By this he styith to the. vi. degree: where he purgyth the iygh of soul: by which iygh God may be seen as much as he may be seen, of hem that dyen to this world, as much as they moune.  
For in so much they seen God in here soul, thorough faith & love: how much they dien to this world. And in as mich as they liuen in this world they seen not God. And in this degree wherein a man dieth to the world he neither preferrith nether maketh even himself neither his neiboure with the truth of holy write. Therefore this holy man shall be so simple and clenne of heart: that neither for pleasance of men he be drawn away fro truth, neither because to eschew any harms to himself, that been contrari to this life. Such a child stieth to very wisdom, which is the last and the seventh: which he useth in peace and in rest. saint Austen saith all this: in the bigining of the second book of christian teaching.  
Hear is a blessed entering by thes seven virtues to the cuninge of holy scriptnr in this life to have here rest of soul, and afterward full rest of body and soul, in heaven wythouten end. Alas, what done proud and coveitouse wretches at holy scripture that sekenne the world and f●…eshlye ●…ase, and wolen not convert 'em fro these curssidnesses.  
They deceiven heme self and the people that guess hem wise men, when they been open fools, and makenne heme self deeper damnydde, and other men also that suen here folly, and Blasphemen god.  
These worldly fools shoulen wit: that holy life is a lantern to bring a man to very kunning as Chrysostom seith. And the dread and love of god, is the begining and perfection and kunning of wisdom.  
And when these filthy Apys and worldly mould warpys, han neither the beginning of wisdom neither desyren it: what done they at holy scripture to shenshyp of 'em self and of other men?  
As long as Pride and covetise of worldli goodis and honour is rotyde in her heart: they maken homage to Satanas, and offerne to him both body and soul and all her wit and finding  
Such fools shoulenne think, that wisdom shall not enter into an evil wyllyd soul: neither shall dwell in a body soget to sins.  
And jesus Christ saith that the Father of heaven hydyth the privities of holy Scripture from wise men and Prudent to the world, and in her own sight, and she with though to meek men.  
Therefore worldly fools, do ye first penance for your sins, and forsake Pride and Covetyes: and be ye meek and dread ye God in all things, and love him over all other things, and your neiboure as your self, and than you shoulen profit in study of holy write.  
But alas, alas, alas. The most abomination that ever was heard among christian clerks: is now purposed in england, by worldly clerks and feynede religious. And in the chief university of our rheum (as many true men tell with great weylyng) this horrible and devilies cursedness is purposed, of Christis enemies and traytouries of all christian pupil: that no man shall learn divinity neither holy write, no but he that hath done his form in art, that is, that hath commencyd in art, and hath be regent two year after. This would be. ix year or. x. before that he learn holy write, after that he can commonly well his grammar: though he have a good wit and travail full sore and have good finding. ix vere either. x. after his gram mer. This seemeth utterly the Devils purpose: that few men either none shulen learn and kun god's law. But God saith by Amos on three great trespasses of Damask: and on the fourth I shall not convert him. Where jerom saith, the first sin is to think evylis, the. two. sin is to consent to weigh ward thoughtis, the third sin is to fill in work, the fourth sin is to do not penance after the sin, and to please him self in his sin. But Damask is interpretyde drinking either byrling blood.  
Lord, where Oxenford drinkyth blood and byrlith blood, by slaying of quick men and doing of Sodomies, in leasiug a part of man's blood whereby a child might be formid: dame they that known. And where Oxenford drink blood of sin, and stir other men of the land to do sin by boldness of clarkis dame they justly that seen it at eigh and known by experience. Look now, where Oxenford, is in three orryble sins, and in the forth, on which God restythe not till he punish it.  
Sometime, children and young men Artitars werenne devout and clean as Angeles in comparison of other: now men seine they been full of pride and lechery, and dyspytuouse oaths needless and false, and dyspyseing of God's hests. Sometime Ciuili●…ns & Canonistis, weren devout, and so busy in here learning, that they token full little rest on bed: now men say, that they been full of pride, and nice array, envy and covetise, with lechery, glottonnye and idleness. Sometime Dyvynis werenne full holy and devout, and dyspisyden utterly the world and lyvyden as angels, in meekness, cleenesse, soveraynue chastity, and charity, and taughten truly Gods law in work and word: now men seine they been as delicate of her mouth & womb and as covetise as other worlddlye men, and flatterens & maken leasings in preaching, to eschew bodily persecution, and to get benefycies.  
The first great sin is generally in the university (as men dre den and seen at eigh) the second orible sin is sodomys, and strong meyntenaunce thereof, as it is known to many people, of the rheum. And at the last parliament, alas divinis, that shoulden pass other men in cleanness & holiness (as an gelliss of heaven, passen frele men in vertuis) bene most slandered of this cursed sin against kind.  
The third horrible sin is Simony and for swearing in the semble house, that should be an house of rightfulness & holiness, where evils shullen be redressed.  
This Simony with purtenauncis thereof, is much worse and more abominable than bodily sodomies.  
Yet on these three abominations God would graciously convert clerks: if they woollen do very penance and give 'em wholly to vertuis.  
But on the fourth abomination, purposed no we to let christian men, yea priests and curates, to learn free lie God's law, till they han spendyd ix. year or. x. atarte, that comprehendyth many strong errouris of Heathen men against christian believe: it seemeth well that God will not cease of vengeance, till it and other been punishid sore. For it seemeth that worldly clerks and feynid religious done this: that simple men of wit and finding know not God's law, to preach it generally against sins in the rheum.  
But wit ye worldly clerks and feinid religious: that God both can and may (if it liketh him) speed simple men out of the University, as much to kunne holy writ: as masters in the University.  
And therefore no great charge though never man of good will, be poysonyde with Heathen men's errovys nine year either ten, but ever live well and study holy write by eld Doctouris and New: and preach truly and freely against open synnies to his death.  
See therefore what Jerome saith on Amos.  
God before seeth Euilies to coming: that men hear and amend hemsilf, and be delivered fro peryle neighing.  
Either if that they dyspisen: they been punished iustlyer. And God that before seeth pains: will not punish men that sin, but that they be amended. Jerome saith this in the end of the first book of Amos. God for his great mercy grant that clerks hear the great vengeance manassyd of God, and amend hemsylfe truly, that God punish not hem.  
For if they amend not hemsilfe, they been Heritykis, made hard in here sins. But see what Jerome saith against heretics: and in commending of holy scripture. He saith thus on Amos.  
Heretikis that serven the womb and gluttony, been cleped righfully fattest kine, or kine full of shenshipe. We owen to take holy scripture on three manners.  
first we owen undurstonde it by the letter: and to all things that been commanded to us therein.  
The. two. time by allegory, that is ghostly understanding.  
And in the third time, by bliss of things to coming.  
Jerome saith thus in the second book on Amos, & in the. iiii. Chapter of Amos. nevertheless for Lire came late to me: see what he saith on the undurstonding of holy scripture. He ●…oriteth thus in the. two. prolog on the Bible. john saith in the fifth Chapter of apocalypse.  
I sigh a book written within and without forth, in the hand of the sytter on the throne. This book is holy Scripture which is saide written without forth, as to the literal understanding, and within, as to the privy and ghostly understanding.  
And in the first prologue, he declareth four understondyngiss of holy write in this manner.  
Holy write, hath this specyaltye that under oo letter, it containeth many understandyngiss. For the principal autour of holy write, is God himself. In whose power it is not only to use words to signify a thing as men done: but also he useth things signified by words to signify other things.  
Therefore by the signifying by words, is taken the literal understanding either historical of holy scripture: and by the signifying which is made by things, is taken the privy either goftly undurstonding which is. three maneris. Allegorike, moral either Tropologike, and Anogogike. If things signified by words ben referrid to signify though things that owen to be believed in the new testament: so it is taken the sense of Alegorike. If things been referrid to signify though things which we owen to do: so it is moral sense either Tropologike. If things been referred to signify though things that shulen be hopid in bliss to coming: so it is Anagogike sense. The letter teacheth what is done, allegory teacheth what thou owiste to believe, Moral teacheth what thou oweste to do. Anagogie teachithe whither thou owist to go. And of these. iiii. sensis either undurstondingis: may be set ensample in this word jerusalem. For by the literal understanding, jerusalem signifieth a City, that was sometime the chief City of the rheum of jude. And jerusalem was foundid first of Melchisedech, and afterward it was alargid & made strong by Solomon. By moral sense, it sig nifieth a faithful soul. By which sense it is said in the. lii. Chapter of isaiah. Rise thou, rise thou, sit thou jerusalem. By sense Allegorike, it signifieth the church fighting against sins and fendis, by which sense it is saide in the▪ one & twenty of the apocalypse.  
I. sigh the holy City new jerusalem coming down from heaven, as a spouse ourned to her housbonde. By sense Anagogik it signifieth the church reigning in bliss. By this sense it is saide in the. iiii. Chapter to Galathies. Thilk jerusalem which is above, which is our mother: is fire. And as ensample is set in oo word, so it might be set in oo reason. And as in one, so and in other. Lire saith all this in the first prologue on the bible. (:)   

The. xiiii. Chapter.  
nevertheless, all ghostly underston dings setten bifore either requiren, the literal understanding, as the fundament. For why, as a bilding bowing away fro the fundament, is desposid to falling: ●…o a ghostly exposition that discordith fro the literal sense, oweth to be erectid unsenli & uncovenable, either les seemly & less covenable. And therefore it is needful for hem that wolen profit in the study of holy scripture, to bigyne at the undurstonding of literal sense. Most sithen by the literal sense alone, (& not by ghostly sense) may be made an argument, either priefe, to priving either declaring of a doubt, as Austen seith in his Epistle to Uincent Donatiste. S. Isidre in the first book of So veraine good. xx. Chap. settith. seven. rulis to expound holy scripture. And some clepen these rulis, the keys of scrip tur, for by these rulis the understanding of scripture is opened in many things.  
The first rule is of our Lord jesus christ, and of his ghostly body, which is holy church. For why, for knitting togidir of the head to the body: holy scripture speaketh sometime of evereither under oo reason, as under oo person, and passeth fro one to an other. In ensample, in. lxi. Chapter of isaiah it is saide. He clothide me with clothes of health, and he cumpassid me with clothingis of rightfulness, as a spoule made fair with a crown, as a spousess ourned with her brochis. For why, this that is saide as of spouse, is understonden of Christ. And this that sueth, as spousess: is understonden of holy church. Also in the first Chapter of Songis, it is saide. Kiss he me with the coss●… of his mouth: for thy tetis been better than wine. For when it is saide, Kiss heme. etc. It is the word of the spousess desiring to have the spouse. And this that sueth, for thy tetis. etc. is the word of the spouse praising the spouses. Wherefore in such things knit so togidir by reason before saide: a prudent reader oweth to perceive, what accordeth to the head, & what to the dodye. The▪ two rule is of the very body & of the feynid body of our Lord jesus Christ. For why holy church which is the ghostly body of Christ, is a net which is not yet drawn to the brynk. Therefore it hath evil men meddled with good men till to the doom, in which these shulen be departed fro 'em. And therefore in holy scripture: evil men been praised some time with good men, with the which they been medeled. As in the. xi. Chapter of Osee, God saith thus. Israel is a child, and I loved him. And ayene ward sometime good men been blamed with evil men, as in the first Chapter of Esay. An Ox knew his Lord, and an Ass knew the cratch of his Lord but Israel knew not me & my pupil understood not. And sometime in the same reason it is expressed, what pertaineth to good men: & what to evil men. As in the .i. chap. of songs it is said I am black but fair, ye daughters of jerusalem as the tabernacles of Cedar as the skins of Solomon. Thes been the words of the spouses which for reason of evil men conteinid in the church seith, I am black, but for reason of good men: it addeth, But fair. And this that sueth as for ensample. As the tabernacles of Ce dare: is referred to evil men. For why Cedar was the son of Ishmael as it is said in the .xxv. of Genesis: of whom Saracens camen forth. And this that is added, as the skins of Solomon, is referrid to good men. Therefore by Solomon, here is understonden God him self: by christian expositors & Hebrus And therefore the skins of Solomon been saide tho with which the tabernacle was hylyd. in which tabernacle good men worshypen God.  
The. iii. rule is of the sprite and of the Letter. This rule is expounyd thus cominlye: that the hystorial either literal sense and the mystic either ghostly sense, is taken under the same letter. For why the truth of the story shallbe held: and nevertheless it shall be referred to the ghostly understanding. This rule may be expounyde also in an other manner that it be referred also to the lytteral sense, as other rulys been. About which thing it is to see that the same letter hath some time double literal sense, in ensample in the first book of paralipomenon the. xvii. chapter God saith to Solomon. Ishal be to him into a father, and he shall be to me into a son. And this to the letter is understonden of Solomon: in as mich as he was the son of God by grace in youth. Therefore N●… than the prophet cleped him amiable to the lord in the. two. book of kings xii. chapter. Also the foresaid auto●…ytie. I shallbe to him into a father etc. is brought in of Paul, in the first chapter to Ebrus, as said to the letter of Christ him syl●…e. And this is open by this that Paul bringeth in to prive: that christ is more than Angellis. But such pryu●…nge may not be made by gostli sense: as Austyne saith against Uyncent Donatiste Forsooth the foresaid autorltie was filled to the letter in Solomon. nevertheless perfectly: for he was the son of God only by grace. But it was fyllyde perfectlyer in christ that was the son of God by kind.  
But nevertheless evereyther exposition is literal utterly. nevertheless the second exposition, which is of christ: is ghostly and privy in some manuer, in as much as Solomon was the figure of christ.  
The. iiii. rule is of all and of part. For why: scrypcure passeth fro one to an other: and ay●…newarde. As in the. xiii. chapter of isaiah: the scripture speaketh first against Babylon specially, when it is saide. The byrt●…im of Babylon. And than the scripture passeth to understand the word generally of all the world: by this that sueth. The lord cometh fro the highness of heaven: and the vessels of his strong vengeance camen, that he distrye all earth. afterward the scripture turneth again to speak against Babylon specially: when it is saide. Lo, I shall raise on you Medeis: that shulen not seek silver.  
For why Darius Medes, with Cirus his cosenne, took Babylon and kyllede Balthasar, the King of Babylon, as it is saide in the fift chapter of Danyel.  
The. v. rule is of times: which rule byfallyth in. iiii. maners-In oo manner, by a figure cleped Sinodoches: when a part of time is set for all the tyme. As it is saide in the gospel, that christ lay. iii days in the Sepulchre, and nevertheless, the first day and the third weren not whole days. In an other manner this rule byfallyth for small partis of time that been noumbrede sometime inscripture: and sometime been left out. And by this the scripture that spea kith of some noumbre of years in many places: setteth sometime more years reckoning the foresaid small partis. In an other place, it setteth fewe●…e years: in leaving out the small parts. In the third manner this rule byfalleth, for that the reckoning of yeris begynnith in oon place at the former term, and in an other place at the latter term. As in the xv. chapter of Genises, it was said to Abraham. That his seed shall be a pilgrim by. iiii. hundrid year. And in the. xii. Chap. of Exodi, it is said of this pilgrimag that the dwelling of the sons of Israel in the land of Egypt was of. iiii. hundred year and. thirty. For the rikening of this more numbered, biginyth at the time, in which it was saide to Abraham in thee. xii. of Genesis.  
Go out of the land. etc. And the rikening of the less numbered, biginith at the nativity of Isaac that was thirty. year after the going out of Abraham fro Aran.  
The fourth time, this rule falith, for that holy scripture speaketh of thing to coming, by the manner of thing passed. As in the. ix. Chap. of isaiah. A little child was borne to us etc. And this is to signify the certainty of prophecy whose bifalling of time coming is so certain, as if it were passed now. And this is for certenti of godis bifore knowing, by which the revelation is made to the prophet. Nethlesse, such manner of speech hath no place n●… but in prop hecie of predestination either full determining of God which Prophecy is when a thing to coming in none certain to manis knowing is showed to the Prophet in that manner, by which it is in y● before knowing of God, which before knowing as God biholdith, so wythouten feailing things to coming, as thing is present & passed. But in Prophecy of menacing, such manner of speech hath no place, which prophecy of manas is, when any peyve worthy to be brought in on any pupil or on a person, is showed to the prophet. Not by that that it is in the before knowing of God, but by the order of second causis, as by the evil deserueyngiss of men. As is that Prophecy of jonas. three chapter. Yet forty days, and Niniveh shall be distried. For why, the sins of that city hadden deseruid this distriing. Netherlesse, for such a cause is chaungable, therefore sometime the effect (that is pain manassid) sueth not, as here, for Ninivitis didden penance and so the Lord brought not in the pain manassyd.  
The. vi. rule is of recapitulation. That is of rehearsing of things done before. And of Anticipation either before taking, that is setting in of thing before it is done. For in holy scripture, not every story and dedis ben written in the same order in which though been done. And therefore when latter things been set before, it is saide Anticipation either bifore taking. When the foremer things been set byhinde, it is saide recapitulation, either rehearsing of thing done bifore. As in the tenth Chapter of Genisis it is saide of the Sonnis of Noe.  
The Ilis of the heathen folk in here countries, weren departed of the sons of No: each man by his language. And within the same. x Chapter it is saide. These ●…en the sons, of Cham, in kindreds and langagiss. And afterward it is said in the xi. Chapter. The land was of oon language, and of the same words. Whereof it is open that this that is before saide of the departing of langagis, is saide by Anticipation. In like manner in. two. Chapter of Genesis After that Moses in. i. Chapter had discrevid the creation either making of nought of heaven and of earth, & the departing & ourning of the world, he said, these beneath generations of heaven and of earth, in the day in which though weren made. Whereof it is open, that this is saide: by recapitulation, either rehearsing of thing done bifore. The. seven. rule is of the devil & of his body. For as Gregory saith in the tenth. Homely. Certis the devil is head of all wicked men. And all wicked men be membres of this head.  
And therefore the knetting together of the heed to the membres, the scripture that speakith of one: passith in the same knitting together of reason, to speak of the t'other. As in the. xiiii. Chapter of isaiah. Where the scripture weake●…h of the king of Babylon, that was a member of the devil: it passeth to speak of prince of fendis, when 〈◊〉 is said there. Lucifer that risidiste ●…ly, how feldist thou down fro heaven. And in the. xxviii. chapter of Ezechiel, where the scripture speaketh of the prince of Tire it passeth to speak of the devil, when it is added. Thou a signet either a print of the likeness of God, were full of wisdom and perfect in fairness, in the delicite of Paradise of God. Lire saith all this in the second prologue of Genesis. Here Lire rehearseth the sentence of S. Austin & of Isidre in these rulis: and declareth 'em openly by holy Scripture and reason, and countrith not Austin, but declareth him full much to simple men's wit, and addeth more by Scripture and reason, that Austin touchith not. Though these rulis and keys of Scripture bryngin men to great understanding thereof: yet men moten take heed what is saide of christ of his godhead, and what by his manhood. For christ by his manheade, is said less than the father, and by the godhead he is said even with the father. And for asmuch as christ is both God and man, we grauntem that God was deadly and died on the cross. Not by his godhead, but by the manhood of christ, that was joined in oneheade of person with the godhead. And we grant, as the Gospel doth that man while he was deadly upon earth: was in heaven, for his godhead was there, & he also by reason thereof. Also we moun grant well that a man made both heaven and earth. For Christ by his godhead, (which Christ is and was man) did thus. Also holy Scripture telleth oft the thoughts of men and of the wordis & dedis. And when the thoughts & words and dedis of men been contrari, oo Gospellar telleth the thoughtis, another tellith the words, and by this equivocation either divers speaking, they been accorded. Yea when they semen contrary in words. Also oft in storiall mattir, scripture rehearseth the common opinion of men, and affirmeth not that it was so in deed. In this manner the Gospel seith that joseph was the father of christ: though he never gendrid Christ. For Mary Christis mother was ever clean virgin. Thus the Gospel saith, that at the beheading of john baptist, Herod was sorry, & yet as doctors say, he was full glad thereof. But he feigned him sorry▪ for the pupil, & the pupil gessid him sorry. Also though scripture do rehearse how holimen lividen &, doth commend 'em grea●…li: it approveth not all here dedis. For many great sanctis erriden foul in many points. And though scripture do tell the stories of evil men and dampnid, it reproveth not herefore all things which they diden. For though they weren hemsilfe full cursed: they diden many good deeds of kind, & sometime peradventure many good deeds of virtue, if they weren in grace for a tyme. At the last, take ye good heed when the scripture speaketh by commandment to all men, & when it giveth commandment to certain persons of divers statis. In the first point all men moten do as it seith. In the second time, the personis of statis spicified, moten nediss obey. When scripture speaketh only by counsel, men mowe be saved though they do not the counsel: As full many men and women moune be saved, though they take not virginity neither continence, neither give all here goodis to poor men. And yet these been here counsels of jesus Christ in the Gospel.   

The. xv Chapter.  
EOr as much as Christ seith that the gospel shall be prea chid in all the world, and David saith of the Apostlis and here preaching, the sown of 'em go out into each land, & the words of 'em yeden out into the ends of the world: & eft David seith, the Lord shall tell in the scriptures of puples, and of these princes that weren in it, that is in holy church: as Ie●…ome saith on that verse, holy write is the scripture of puples, for it is made that all puples shoulden know it, and the princes of the church that weren therein, benthe Apostlis that hadden authority to written holy write (for by that same that the Apostlys wryttyden here scriptures by autorytis and confyrming of the holy ghost, it is holy scripture and faith of christian men) And this dignity hath no man after 'em, be he never so holy, never so kunning (as Jerome witnesseth on that verse) also christ saith of the jewis that criden hosanna, to him in the temple, that though they weren still, stonis shoulden cry: and by stonis he vnderstondith heathen men, that worshipen stonis for here god's: and we English men ben comen of heathen men, therefore we ben understonden bithese stones that shulen cry holy write, and (as Jews inter pretyd knoleching) singnifien clerks, that shulden knowlech to god by repentance of sins, and by voice of God's heriing: so our lewide men suing the corner stone Christ, moun be syngnyfyede by stonies that been hard and abiding in the fundament for though covetous clarkys been wode by simonis heresy, & many other sins, and dispisen and stoppen holy write as much as they moune, yet the lewd pupil crieth after holy writ to kun it and keep it with great cost and peril of here life. For these reasons and other, with common charity to save all men in our rheum which God will have savide: a simple creature hath translatyde the Bible out of latin into English.  
first this simple creature, had much travail with divers felowiss & helpars to gather many eld Bibles and other doctouris & comune glo●…is, & to make oo latin Bible somedell true, and than to study it of the new, the text with the gloze, & other doctors as he might get: and specially Lire on the eld testament, that helped full much in his work The third time to Counsel with eld eld gramariens and eld divinis, of hard words and hard sentensis, how thy might best be understanden & translated. The fourth time, to translate as cle●…rly as he could to the sentence, and to have many good felowiss and kunning, at the correcting of the translation. First it is to know that the best transsating out of Latin into English is, to translate after●…he sentence, and not only after the words.  
So that the sentence be as open (either opener) in english as in latin, and go not far fro the letter. And if the letter may not be suid in the translating, let the sentence ever be whole and open. For the words owen to serve to the intent and sentence: and else the words bene superfluous either false. In translating into English, many resolusions moune make the sentence open, as an ablatyfe case absolute may he resolved into these three words with covenable verb the while, for, if, as gramariens seine. As thus. The master reading, Istond may be resolved thus, while the master readith, I stand. Either if the master read, either for the master. etc. And sometime it would accord well with the sentence to be resoluid into when, either into afterward, thus, when the master red, Istode. Either, after the master read I stood. And sometime it may well be resolved into a verb of the same time, as other been in the same reason, and into this word et, that is, and, in English, as thus. Aresentibus hominibus pre timore. That is And men shulen wax dry for dread. Also a participle of a present tens, either pretertens of active voicis, either passife: may be resolved into a verb of the same tens, and a coniunetion copulatyfe, as thus. Dicens. that is saying may be resolved thus, and saith, either that saith. And this will in many placis make the sentence open: where to english it after the word, would be dark and doubtful. Also a relatyfe which may be resolved into his anticedent with a conjunction copulatife: as thus, which ren●…ith. And he runneth. Also when oon word is once set in a reason it may be set forth as oft as it is understonden, either as oft as rea, soon and ●…e axen. And this word autem either, vero may stand for forsooth, either for but. And thus I use communlye. And sometime it may sto●…de for and, as eld gramariens sayen. Also when rightful construction is letted by relation, I resolve openly thus. Where this reason  
Dum formidabunt adversarii, eius should be englyshid thus by the letter. The lord his adversaries sholden dread: I english it thus by resolution The adversaries of the lord shulen dread him. And so of other reasons that been like. At the bygining I purposyde with God's help: to make the sentence as true & open in english as it is in latin, either more true and moor open than it is in latin. And I pray for charity and common profit of christian souls, that if any wiseman find any default of the truth of translation: let him set in the true sentence and open the holy write. But look that he examine truly his latin bible: for no doubt he shall find many byblis in latin full false, if he look many. And namely new, and the common latin bibles han more need to be corrected (as many as I have seen in my life) than hath the english bible late transsated. And where the Hebru, by witness of jerom of Lire & other expositors dyscordith fro our Latin biblis: I have set in the margin by manner of a gloze what the Hebreu hath & how it is understouden in some place. And I did this most in the psalter, that of all our books discordith most fro Hebru For the church readith not the psalter by the last translantion out of Hebru into Latin: but an other translation of other men that hadden mich lass kunninge, and holiness than Jerome had. And in fulfewe books the church readith the translation of Jerome, as it may be proved by the propre originallis of Jerome which he gloside. And where I have translated as openly or openlier in English as in latin●…, let wise men dame that known well both langagis, and known well the sentence of holy scripture. And where I have do thus or nay, ne doubt, they that kunne well the sentence of holy write and English together, & wolen travail with God's grace there about: moune make the bible as true & as opine, yea & opinliar in English than it is in Latin. And no doubt to a simple man, with God's grace & great travail men mighten expone mich openlier & shortlier the Bible in english: than the eld great doctors han expounid it in latin & mich sharp liar & groundlier than many late Postil latours either expositors han done. But God of his great mercy give to us grace to live well, & to seie the truth in covenable manner, & acceptable to God & his pupil, & spill not our time, be it short be it long at God's ordinance. But some that semen wise & holy: seine thus. If men now weren as hol●… as Jerome was: they mighten translate out of latin into english, as he did out of Hebrew & greek into latin, & else they shoulden not translatte now, as hem think, for default of holiness & kuning. Thou this replication seem colourable: it hath no good ground nether reason nether charity. For why this replication is more against. s. jerom, & against the first lxx. translators & against holy church, than ayens simple men that translaten now into english. For Seinte Jerome was not so holy as the Apostlis and Euangelestis whose books he translated into Latin, neither he had so high yistis of the holy ghost as they hadden. And much more the. lxx. translatouris weren not so holy, as Moses, and the Prophetis, and specially David. Neither they hadden so great yestis of God, as Moses & the Prophetis hadden. furthermore, holy church appreveth not only the true translation of mean christian men, stidfast in christian faith: but also of opine Heretikis, that dieden away many mysteries of jesus christ by gyleful translation, as Jerome wytnessithe in oo Prologue on job, and in the prologue on Daniel. Much more let the church of England apprevie the true and holy translation of simple men, that woollen for no good in earth by her witting and power put away the lest truth, yea the lest letter either title of holy write, that beareth substance either charge. And dispute they not of the holiness of men now living in this deadly life: for they known not thereon, & it is reserved only to godis doom. If they known any notable fault by the translators either helpars of 'em, let 'em blame the default by charity, and mercy, and let 'em never damn a thing that may be done leefully by God's law. As wearing of a good cloth for a time, either rydinge on an horse for a great journey: when they wytten not wherefore it is done. For such things moune be done of simple men, with as great charity, and virtue: as some that held 'em great and wise, kunnen ride in a guilt saddle, either use ●…uissins and beddis and clothes of gold and of silk with other vanities of the world. God grant pity, mercy, and charity & love of common profit, and put awe ay such domis that bene against reason and charity.  
Yet worldly clerks axen greatly, what spirit maketh Idiotis hardy to translate now the bible into English, seethe the four great doctors dursten never do this. This replication is so lewid that it needeth none answer, no but stillness either curties scorn. For these great doctouris weren none english men, neither they weren conversant among Egleshe men neither in caase they co●…den the language of english men. But they ceasyden never till they hadden holy write, in here mother tongue of here own pupil. For jeron that was a Latin man of birth translated the Bible both out of Hebru and out of Greek into Latin, and expounded full much thereto.  
And Austyne, & many more Latins, expouneden the Bible for many partis into Latin, to Latin men, among which they dwellyden. And Latin was a commone language to here pupil about Rome: and biyandis and on this half: as English is common language to our pupil, & yet this day: the common pupil in italy speakith Latin corrupt, as true men seine that han been in italy. And the number of translatouris out of Greek into Latin: passith man's knowing: as Austyne witnesseth in the. two book of christian teaching: and saith thus. The translatouris out of Hebrew into Greek, moune be numbered.  
But Latin translatoures, either they that translatiden into Latin, moune not be numbered in any manner. For in the first times of faith, each man as a Greek book came to him and he seemed to himself to have some kun: ning of Greek and of Latin, was hardy to translate. And this thing helped more than letted understanding if readers be not negligent. For why, the biholding of many books, hath showed oft either declared, some derker sentemcis. Thus saith Austyne ther. Therefore Grosted saith that, it was God's will, that divers men translatiden, & that divers translations be in the church. For where one said derkly, one either more saiden openly. Lord God, sithin at the bigyning of faith so many men translatiden into Latin, and to great profit of Latin men: let oo simple creature of God, translate into English for profit of English men. For if worldly clarkis loken, well here Chronicles and books, they shulen find that Bede translatid the Bible and exponed much in saxon, that was English either comone language of this land in his tyme. And not only Bede but also King Alured that founded Oxenford: translated in his last days, the bigining of the Psalter into Saxon, & would more, if he had lived longer. Also Frenshmen, Bemers and Britons, han the Bible & other books of devotion and of exposition, translated in here Mother language. Why shoulden not English men, have the same in here Mother language? I can not wit. No but for falseness and neglegence of clerks either for our pupil is not worthy to have so great grace & yist e of God in pain of here old sins. God for his mercy amend these evil causis: & make our pupil to have and kunne and keep truly holy write to life and death. But in translating of words equivoke (that is, that hath many significations under oon letter) may lightly be peril. For Austin saith in the two book of christen teaching, that if equivoke word is be not translated into the sense either understanding of the author it is error. As in that place of the Psalter The feet of 'em be swift to shed out blood: the greek word is equivoke to sharp and swift. And he that translated sharp feet: erred. And a book that hath sharp feet, is false and mut be amended. As that sentence. Unk●…nde young trees shulen not give deep rootis: oweth to be thus. Plantyngis of adulter: shulen not give deep roots  
Austin saith this there. Therefore a translator hath great need to study well the sentence both before and after: & look that such equivoke words accord with the sentence. And he hath need to live a clean life and be full devout in prayers, & have not his wit occupied about worldly things, that the holy spirit, au, tour of wisdom and kuning and truth: dress him in his work, and suffer him not for to err. Also this word ex syngnyfyeth sometime of, and sometime it signifieth by as je room saith. And this word Enim. signifieth commonly forsooth, and as jerom saith, it syngnifyeth cawese as thus. For why. And this word Secundum. is taken for after, as many men say and commonly. But it sing nyfyeth well: by, either, up, thus. By your word, either up your word Many such Aduerbis, conjunctions and prepositions: ben set oft one for an other, & at free choice of autoris sometime. And now though shoulenne be taken: as it accordeth best to the sentence. By this manner with good living and great travail: men moune come to truth and clear translating, and true vnderstonding of holy write, seem it never so hard at the begining.  
God grant to us all to kune well and keep well holy write and suffer joyfully some pain for it at the last.  
Amen   
Finis