about which they beÌ„ studiouse that God yeuith wisedome and cunning vnderstoÌ„ding of his face that is yift and grace Also if here study be done wyth mekenes loue of christeÌ„ lore it is of God Austine wrytith al thys in iii. boke of christen teachyng aboute the middle and in the ende I sidre in the fyrste boke of souerayne good teach these rules shortlyer but I haue hym not nowe And Lire in the bygynynge of the Bible touchyth more openly these rulis but I haue him not nowe And ArmacaÌ„ in the beginyng of his boke Dequestionibus ArmenotuÌ„ yeuith many good growndis to vnderstoÌ„d holy scripture to the letter and gostly vnderstondynge also but I haue him not now Also nothing maiseme to be wyser nothynge of more EloqueÌ„ce thaÌ„ is holy scripture the autors therof y t wereÌ„ enspirid of God And they oughteÌ„ not to speake in other maner thaÌ„ thei dydeÌ„ And y â— Pro phetis most Amos wereÌ„ full eloqueÌ„t And Paul was full eloqueÌ„t in his Epistlis Also the authours of holy Scripture spaken full dearkly that the preuities therof ben hyd to vnfeythfull men and good men ben exercisid either occupied and that in expownynge holy Scripture they haue a nwe grace diuers fro the first autours Austine in the beginning of the. iiii boke of christen teachynge Also as the little rychesse of Iewis whiche they baren awey fro Egypt weren in comparisoÌ„ of richesse which they hadden afterwarde in Ierusalem in y e tyme of Solomon so great is the profytable kunnynge of phylosophers bokis if it be comparisoned to the kynnynge of holye scripturis For why what thynge euer a man â—…earneth withouten holy wryt if the thing be veyne it is damnyd in holi writ if it be profitavle it is fouÌ„ did ther. And whaÌ„ a maÌ„ findith ther al things which he lernid profitably in or 〈◊〉 place he shal find mich more pleÌ„tâ—…ly tho thingis in holy scripture which he lernyd neuer in other place but be lerned onli in y e woÌ„derful highnes in y e woÌ„derful meknes of holy scriptur Austine seith this in y e end of y e. ii boke of christeÌ„ teching Also holy scripture coÌ„teinith al profy table trueth al other scieÌ„cis preuily in y e vertue of wyttis either vndurstaÌ„dingis as wynes ben conteyned in grapis as ripe corne is conteined in the seede as bowis ben conteyned in the rotis as trees bene conteyned in y e kiruels Grosted in a sermoÌ„ Premouitus a venerabili patre Also ho ly scriptur wlatith sophimis seith He that speakyth sophistically eyther by Sophisinis shal be hatfull he shal be defraudid in eche thyng as the wise man seyth in the. xxxvii Chapiter of Ecclesiasticus If Philosophers and moste the distiples of Plato seydeÌ„ any truth is and profitable to our feyth not only tho truthis owen not to be drede but also tho shulen be calengyd into oure vse either profyte fro hem as fro vniuste possessouris And as Iewis token by autoritie of God the golde and clothis of Egyptians so ChristiaÌ„s oweÌ„ to take the trwe seyingis of Hhilosophers for to worship oo God and of techyng of vertuis Whych truth is the Philosophers foundeÌ„ not but dyggiden oute of the metalis of Gods purueyaunce whych is shed euerie where So dyd Ciprian the swetest Doctoure and most blessed martyr So did LactaÌ„tius Uictorinus and Illarie and Grekis wythouteÌ„ nouÌ„ber Austyne in the. ii boke of christen teachyng By these rulis of Anstine by iiii vnder stoÌ„dyng is of holy scripture by wise knowyng of figuratife speachis wyth good lyuyng and mekenes and studiyng of the Bible simple men moune somedeal vnderstoÌ„d the text of holy write edifie myche hemsylfe and other men But for gods loue ye simple men beth ware of pryde and veyne ianglynge and chydyng in wordis ayens proude clerkis of scholis and veyne religiouse answere ye mekely and prudently to enimies of Gods lawe and prey ye hertli for hem that God for hys great mercie yeue to hem verie knowing of scripturis and mekenes and charitie And euer be ye redy what man teachith any trueth of God to take that mekely and wyth greate thaÌ„kis to God And if any maÌ„ in earth either angel of heaueÌ„ techith you y e coÌ„trarie of holy write either a ny thyng ayens reasoÌ„ charitye fle fro him in y t as fro y e foule feÌ„d of hel hold ye stedfastly to life death y e trueth fredoÌ„ of y e holy gospel of Ie su Christ â–ª and take ye mekely menis seyingis lawis only in as miche as they accorden w t holy wryte good coÌ„sciences no ferther for lyfe neyther for death The. xiii Chap. ALso holy Scripture is bet ter knowne by lyknesses by derknessys it doeth awaye anoies And we oweÌ„ to thyncke and bileue that the thinge that is wrytten in holy scryptur yea though it be hyd either not knowen is better and truer than y t we moune vnderstoÌ„d bi vssâ—…lfe worship fulli helthfuli the holi gost mesurid so holy scripturs â–ª y t in opeÌ„ placis he settid remedi to our hoÌ„ger in darke placis he wipt awei anoies For almost nothing is seene in tho dearkenessis which thyng is not founden seid full plainli in other placis Therfore byfore al things it is nedful y â— a man be coÌ„uertid by Gods drede be mylde by piti either christeÌ„ religioÌ„ that he ayenseâ—…e not holy Scripture where it be vndurstoÌ„deÌ„ though it smyte any sinnis of ours whether it be not vnderstondeÌ„ as if we moune vnderstond better either coÌ„maunde either teache better By y e yifte of dred of pitie â–ª me comith to y e degre of â—…uning For why ech frucâ—…uo use maÌ„ of holy scripturis exercisith him selfe in this thynge and to fynd none other thing in tho than forto loue God for God himsilfe forto loue his neighbour for God ThaÌ„ thilke drede by which he thinckith on goddis dome thilk pitie by which he must nedis bileue yeue sted to autoritie of holi bokis compellith hym to biweile himselfe for whye this kunnynge of good hope makyth a man not to auaunte hymsylfe but byweyle himsylfe And by thys affection either good wyll he gettith by bysy preyars the conforte of Godis helpe that he be not broken by dispeyre He bigynith to be in the fourth degree of gostely strength in whych he hungrith and thyrstith ryghtfulnes Than in the. v. degre that is in the councell of merci he purgith the soull that makith noies and vnrestefulnes of couetise earthly thyngis And than he dyspysyth fylthys of soule and louyth God and neyghbours yea enimies By thys he styith to the. vi degree where he purgyth the iygh of soule by whych iygh God maye be seene as mych as he maye be seen of hem that dyen to thys worlde as mych as they
and eschewe Idolatrie glotonnye and couetyse and to be patient in tribulation go neuer a waye fro the loue and dreade of God Thoughe the Seene of Clarkis eyther generalle gaderynge of clergie hath taken the boke of Iudith among the nombre of holy scriptures netheles it is not of the cannon eyther feyth of the bible anentis Hebruis For they recey uen not the Autorytie of thys boke Nethelesse it was wryttē in Caldee langage and it is nounbryd among stories as Ierom witnesseth on the prologe But nethelesse thys boke cōmendith Chastitie and Abstinēce penaūce and wydewhod of Iudith and her loue which she hade to delyuer Godds puple fro here enimies and to kepe the fayth and worshypynge of God amonge hys puple Also thys boke cōmendyth thefeyth and trueth of Achior that was conuertyd to Goddis lawe by myracle and sleayng of Holofernes by y e hōdys of the wyddow Iudyth Than Iudyth repreuide pryestys for they temptidē God and consentydē to de liuer the Citie to enymies if Godde sente not helpe to hem wythin Fyue dayes And good Priestis token mekelie thys repreuing of a womā and she taught hem how thei shouldē do penaunce for this trespace and comfortide the puple for to truste in Godde and abyde hys mercye and helpe at hys owne wyll Us nedyth not to excuse Iudyth for leasyngys and treason to Holofernes but we moune fauourablye excuse her fro deadly synne in thys dornge for the great loue y t she had to Gods puple and to sl◅ Holofernes a blasphemer of God and dystrier of his lawe and puple And iustlye Godde toke thys vēgeaūce on Holofernes for his sin harinis done to Gods puple and which he purposid to doi◅ he might liue lōg Of this proces proud war riers shuldē drede God that made proude Holofernes to be slayne of a womā al hys great oost scatteryd destryed And christē mē shuldē be comfortyde greatlye for to haue full tryst to God and in his helpe that so myghttylly delyuered his puple fro so greate an enimie and strong oost wythouten perishyng of hys puple And sythen Iudyth hadde so greate preysynge for her doynge that was medlid w t many synnis mych more preysynge shulē they haue in heauen w touten end y t putten forth hem silfe to be martirid for Gods cause with true meanis of patiēce of chatitie The boke of Hester tellith first howe the Quene Uasti was forsaken for hyr pryde and was departid from the mariage of Kynge Assuerus And howe Hester for her meknes beautye and Goddis grace was made quene in the styd of vasti Also y e trewe Mardochee the father in lawe of adoption of thys woman Hester taught hyr to loue God and kepe his law And she was ful meke and obedyen◅e to Mardochee yea whā she was quene as to hyr father in lawe Than Aman of the kynryde of Agag cōspyred bi subtyle malice to dystrye all the puple of Iewis in the lond of Assuerus and had graūt of the Kynge at hys owne wyll and the daye of dystriynge and of sleaing of y e Iewis was publishid through all the rewme Than Mardochee and the Iewis dydden greate Penaunce and n aden greate Sorowe and prayden Godde of helpe in that greate nede And Mardochee sent to Hester that she shulde do the same and go to the Kynge in peryle of her lyfe and to axe grace of hym and reuokynge of letteris powre graūtid to Aman the enimie of Iewes And After mich fasting penaūce and pryer Hester betoke hyr selfe to Goddis dysposytyon and to perylle of here death and entryd to the Kyng yea ayens the lawe of the lond whan she was not clepyd to axe mercye and helpe of the Kynge for her selfe and all her puple And Godde turned the fiersenes and the cruelty of the King to mekenes mercie and benygnitie ayens Hester and y e puple of Iews And than he reuokyd y e powr graūtyd to Aman and let hange hym as he had purposyd to haue hongeyd the trewe Mardochee and yafe general powr to Ieues to slea all her enimies in hys Empyre After these thyngis the Kyng enhaunsyd Mardochee and made hym greatest next the Kyng and yafe greate franches and honour to the Iewes This storie of Hester shoulde styre men to be trewe to Godde and to hys Lawe and put awaye Pride and Enuye and euer tryste in God in all perylis and Tyrauntis shoulden be aferde to conspyre ayens Gods seruauntis le◅te God take vengeaunce on hem as he dydde on thys manne Aman that hadde conspired the death and generall dystriynge of Iewis The boke of Iob is full subtyle in vnderstondyng For Iob arguith ayens hys enimies y t wolden bryng hym out of chrysten feyth and cōclu dyth mani errouris that suen of here false byleue and opynyon And Iob affirmyth not that allis south that he speakyth ayens hys aduersaries but concludyth hem in here false byleue that mani errours suen therof And for I haue declaryde in partye in the glose howe harde sentencis of Iob shuldē be vnderstandē therfore I passe ouyr lyghtlye nowe Fyrste thys boke telllyth the kynne of Iob and hys rychesses and holye lyfe of hym and of his chyldren And afterwarde it tellyth what trybulatyon befell to Iob in his cattel in his chil dren and in hys owne body how patiently he suff◅yd this and thanckyd Godde in al hys dyseases That his wife whom the Dyuill reseruid as a specyall instrumente to hym to diseyue Iob by hys wyfe as he disceyued Adame by Eue counsellynge hym to blaspheme God and therby dye And Iob reprehendid hyr folye and sayd If we han receiuid goods of Goddis hande why suffer we not euillis that is peynes And in all these thyngys Iob synnyd not in hys lyppys Than suyth the dysputynge bytwyxt Iob and hys frindys almost tilto the ende of the boke Iob helde strongely the trueth of Christen feyth and specially of risyng ayene of bodys at domies daye And his frēdis seyden many truthis and medlidē falsnes and euer purposyden an euyll ende and falsed For they helden that mede is yeuen onely in thys lyfe for good werkys and that no man is punnyshed here no but for synnys passed And as a man is punished more then an other in thys lyfe so he hath synnyd more than a nother man lesse punished But al this is false as Iob priueth and Godde confyrmyth in the ende For why reward of Good dedis is mych more in the lyfe comynge thā in present lyfe And a vertuouse man is punnyshed here for to haue mede in heauen And cōmonlye a iuste man hathe more trybulacion in this lyfe than a wycked man As it is open of Chryst y t suffrid here much dysease of tiraūtis y ◠han mich prosperitte in this lyfe And therfore Iob telde hys good dedes opēly to cōfort him selfe ayens dyspeyre to whyche hys fryndes wolden brynge hyme But Iob
synnys to hys death See therfore what Ierome seyth on Amos. God byfore seeth Euilys to commynge that men heare and amende hemsilf and be delyueryd fro peryle nyghynge Eyther if that they dyspisen they ben punished iustlyer And God that before seeth peynes wole not punish men that synnen but that they be amendid Ierome seyth this in y e ende of the fyrste boke of Amos. God for his greate mercie graūt that clerkis heare the greate vengeaunce manassyd of God and amende hemsylfe truely that God punishe not hem For if they amende not hemsilfe they ben Heritykis made harde in here synnis But se what Ierome seyth ayens Heretikis and in commēding of holy scripture He seythe thus on Amos. Heretikis that seruen the wombe and Glotonie bene clepid righfully fattest kyne or kyne ful of shenshipe We owen to take holy scripture on three maners Fyrste we owen vndurstonde it by the letter and to all thyngis that ben commaunded to vs therin The. ii tyme by Allegorye that is gostlye vnderstonding And in the thryde tyme by blysse of thyngis to comynge Ierome seyth thus in the seconde boke on Amos in the. iiii Chapter of Amos. Nethelesse for Lire came late to me se what he seyth on the vndurstonding of holy scripture He ◅oriteth thus in the. ii prolog on the Byble Iohn seyth in the fyfth Chapter of Apocalips I sygh a boke writtē wythin and wythout forth in the honde of the sytter on the trone This boke is holy Scripture which is seyde written wythout forth as to the literall vnderstondynge and within as to the priuie and gostly vnderstondynge And in the fyrste prologe he declaryth foure vnderstondyngis of holy write in this manner Holye wryte hathe this specyaltye that vnder oo letter it conteyneth manye vnderstandyngis For the principall autour of holy write is God him selfe In whose powre it is not only to vse wordes to signifie a thynge as men done but also he vsith thyngis signified by wordis to signifie other thyngis Therfore by the signifiyng by wordis is taken the litterall vnderstondynge either historiall of holy scripture and by the signifiynge which is made by thyngis is takē the priuie either goftly vndurstondyng which is iii. maneris Allegorike morall either Tropologike and Anogogike If thyngis signified by wordis ben referrid to signifie tho thyngis that owen to be bileuid in the newe testamente so it is taken the sense of Alegorike If thyngis ben referrid to signifie tho thyngis which we owen to do so it is moral sense either Tropologike If thyngis ben referred to signifie tho thingis y t shulē be hopid in blisse to comynge so it is Anagogike sense The letter teachith what is done Allegorye teachith what thou owiste to bileue Morall teachith what thou oweste to do Anagogie teachithe whyther thou owist to go And of these iiii sensis either vndurstondingis maye be set ensam ple in this worde Ierusalem For by the litterall vnderstondynge Ierusalem signifieth a Citie y t was sometyme the chiefe Citie of the rewme of Iude. And Ierusalem was foundid fyrste of Melchisedech and aftirward it was alargid made strong by Solomon By morall sence it sig nifieth a faithfull soule By whiche sense it is seyd in the. lii Chapter of Esaie Rise thou rise thou sitte thou Ierusalem By sense Allegorike it signifiethe the chirche fyghtynge ayens synnis and fendis by whiche sense it is seyde in the ▪ one twentye of the Apocalips I. sygh the holy Citie newe Ierusalem comynge downe from heauē as a spouse ourned to hir housbōde By sense Anagogik it signifieth y e chirch reignynge in blysse By this sense it is seyde in the. iiii Chapter to Galathies Thilke Ierusalem whiche is aboue which is oure mother is fre And as ensample is set in oo worde so it myght be set in oo reasone And as in one so and in other Lire seyth al this in y e fyrst prologe on the bible The. xiiii Chapter NEtheles al gostly vnderstō dings settē bifore either requirē the litteral vnderstōding as the foūdemēt For why as a bilding bowing awaie fro y e foundemēt is desposid to fallynge ◅o a gostly exposition that discordith fro y e litteral sēse owith to be erectid vnsēli vncouenable ether les semely lesse couenable And therfore it is nedeful for hem y t wolē profite in y e studye of holy scriptur to bigyne at the vndurstondynge of litteral sence Most sithē by the litteral sense alone not by gostly sense maye be made an argumēt either priefe to priuyng either declaring of a doubt as Austē seith in his Epistle to Uincēt Donatiste S. Isidre in y e first boke of So ueraine good xx Chap. settith vii rulis to expoūd holy scripture And some clepē these rulis y e keis of scrip tur for by these rulis y ◠vnderstōding of scriptur is opēed in many thingis The fyrst rule is of our Lorde Iesu Chryste and of his gostly bodye whiche is holy chirche For why for knyttynge togidir of the heade to the bodie holy scripture speakith sometyme of euereither vnder oo reasone as vnder oo persone and passith fro one to an other In ensample in lxi Chapter of Esaie it is seyde He clothide me wyth clothis of health and he cumpassid me wyth clothingis of ryghtfulnes as a spoule made fayre wyth a corowne as a spousesse ourned with hir brochis For why this that is seyde as of spouse is vnderstonden of Christe And this y t suith as spousesse is vnderstonden of holy chirche Also in the fyrst Chapter of Songis it is seyde Kysse he me w t the coss◅ of his mouthe for thy tetis ben better than wyne For when it is seyde Kysse heme c. It is the worde of the spousesse desyringe to haue the spouse And this that suith for thy tetis c. is y ◠word of y ◠spouse preysyng the spouses Wherfore in such things knite so togidir bi resone byfore seyde a prudente readar oweth to perceyue what accordith to the heade what to the dodye The ▪ ii rule is of the verie body of the feynid body of oure Lorde Iesu Christ. For why holy chirch which is the gostly body of Christ is a net which is not yet drawen to y ◠brynk Therfore it hath euel mē medlyd w t good men tyll to the dome in which these shulē be departed fro hem And therfore in holy scripture euill men ben preised some tyme wyth good men wyth the which they ben medeled As in the. xi Chapter of Osee God seyth thus Israell is a chylde and I loued hym And ayene warde sometyme good men ben blamed w t euell men as in the fyrst Chapter of Esay An Oxe knewe his Lorde and an Asse knew the cratch of his Lord but Israel knew not me my puple vnderstode not And sometime in the same reson it is expressyd what pertaineth to good men
The true copye of a Prolog wrytten about two C. yeres paste by Iohn Wycklife as maye iustly be gatherid bi that that Iohn Bale hath writteÌ„ of him in his boke entitlid the Summarie of famouse writers of the Isle of great BritaÌ„ the Originall whereof is founde written in an olde English Bible bitwixt the olde Testament and the Newe Whych Bible remaynith now in y e Kyng hys maiesties Chamber ¶ Imprinted at London by Robert Crowley dwellynge in Elie rents in Dolburn Anno Do. MDL ¶ Cum priuilegio ad imprimendum solum ¶ The figure of Iohn Wycklife Kyng Edward the. iii. did Wicklife defeÌ„d Wherbi he did florish in Oxford loÌ„ge while But Richard y â— ii King did somthing bend To papistis bi whom Wicklife was in exile Yet dyd thys good man neuer alter his stile But wrot mani volumis whils he was aliue To extinguish errour and truth to reuiue At the last he returnid to his contrei againe And lyuid at Lutter worth where his charglay And after his deth he did ther remain Fourty winter one till come was the day WheÌ„ SataÌ„ was suffrid to â—…en without staie But theÌ„ did oure clergie set open his graue Aâ—…d breÌ„t al his bonis such chariti thei haue To the Reader AFter I had perused this prolog gentle reader and was fully determined to set it in print to the edifiynge of all suche as be desyrouse to reade and vnderstand the holi Bible I thought it mete to geue such a name to it as myght declare the fruite that springeth therof that theâ—… by the gredy studeÌ„tis of gods boke might be stirred euen wheÌ„ they do but heare it â—…amed wyth the desyre to reade it kepe it in memorie and applie it to the vse it seruith fore A more mete name therfore coulde I not iâ—…uente theÌ„ y e Pathwaye to perfect knowledge which this little boke ledith vnto For what shorter way might a man take to y â— perfection of godly knowledge then to haue in memorye fyrst what Bokes of the Byble the christen feythe is bylded vpon to what vse the reste do serue what is seyd in eueryâ—… of them and by what meanes al darke sentences therin maye be vnderstande All this thou hast gentle readaâ—… in this boke so briefly so playnly and so effectuously that noman can iustly reprehend any thinge therein It was fyrst writteÌ„ by one that hongred after thine health as it maye be iustly gatherid by the greate trauayle he toke in it and y â— in a tyme ryght daâ—…ngerouse It hath bene preserued woÌ„derfully euen in al the stormis of persecution and fyry shuers of false religioÌ„ Many men bistowed muche to haue it copied out to the intent thei might enioye y â— â—…tutes of it in the tyme of errowre and ignoraunce but thou hast it now offered vnto the for little coste in a time when true religion biginnith to floryshe It was at y â— fyrste made common to fewe men y â— wolde and were able to optayne it But nowe it is made commen to all menne that be desyrouse of it Forget not therfore to take it thanckfully to vse it Christenly and to esteme it of no lesse value than a most preciouse Iewell fyrst framed by the diuine wisdome of gods spirite poured vpon the fyrste Autoure preserued by goddis mercyfull prouidence and nowe offered vnto the by God hymselfe that thou hongring the perfecte knowledge of goddis worde shuldest not be destitutid of so necessarye a meane to attayne to the same The spiryte of God worke in thyne herte that thou may sâ—…e frutfully reade the lyuely worde of God to his glorye in y â— emendment of thy life Fare well Londini Anno salutis nostre 1550. Maij. 28. Robertus Croleus ¶ The path way to perfect knowledg FIue twenty bokis of the olde testamet ben bokis of feith and fulli bokis of holy wryt The fyrste is Genesis the. ii Exodi the. iii. Lenitici the. iiii Numeri y â— v. Deutronomi And these fyue ben y e bokis of Moses the whych ben cleped proprely the law The vi Iosue the vii boke is Iudicum that encloseth the stort of Ruth The viii boke ix x. xi â–ª xii xiii ben the. iiii bokes of kyngs and the tweie bokes of ParalipomenoÌ„ The xiiii boke is Esore that coÌ„prehendeth Neemy And all is do boke anentis Hebreus as Ierom seith But anentis Grekis Latins these ben tweie bokis The xv is Hester the xvi is Iob the xvii is y e Psalter The xviii boke xix and xx ben the thre bokes of SolomoÌ„ The first is Prouerbes either Parables the. ii Ecclesiastes and the iii. is songis of soÌ„gs The xxi boke xxii xxiii xxiiii beÌ„ y â— iiii great prophets Esaiis first Ieremie is the. ii Ezechiel is the. iii. and Daniel is y â— iiii The xxv boke is a boke of xii smale Prophetis Osee Ioel Amos Abdie Ionas Michee NauÌ„ Abacuke Sophonie Aggei Zachari Malachie and al these xii smal Prophets beÌ„ oo boke in this order And what euer boke is in y e olde testameÌ„t wythont these xxv forseyde shal be set amoÌ„g Apocripha that is withouteÌ„ autoritie of bileue Therfore the boke of Wysdome Ecclesiastici Iudith and Tobie ben not of bileue The first boke of Machabeis was fouÌ„deÌ„ writtun in Hebru And y â— ii boke of Machabeis was writen fyrst in Greeke Ierome seyth al this sentence in the prolog on the first boke of Kynges Also y â— boke of Baruk and y â— Epistil of Ieremi beÌ„ not of the autoritie of y â— bible anemis Hebrus ne y â— praiere of Manasses as Ierom witnesseth And how mich of y t boke of He ster Daniel is of autoriti anentis Hebreis in hebru lettre it is tolde in y e same bokes by Ierom himsilfe Netheles Ierom in suing Hebrus coÌ„prehendeth al these bokes in xxii for Hebrus makeÌ„ oo boke of y e first and y â— ii boke of Kyngis and clepen it Samuel And their makeÌ„ oo boke of the thride and iiii boke of kyngs and clepeÌ„it Malachim And thei coÌ„prehenden in oo boke y â— ii bokes of Paralipomenon But certis lytil charg is of this rekning whether y e bokis of Kyngis ben nnÌ„ bred foure as latinis don either ii as Hebrus done Also littil charge is whether ParalipomenoÌ„ be departed in two bokis as latinis vsen or be oo boke alone as Hebrus vsen And so of y e fyrst boke of Esdras Neeinie litil charge is whether thei ben tweyne as latynis and grekis vseÌ„ either one al one as Hebreus vsen Netheles it semeth y â— latinis and Greekis han more reesone in thys rekenyng than Hebreus han But howe euer these bokes beÌ„ nouÌ„bred al these beÌ„ of autoriti of bileue either of christeÌ„ feith ThaÌ„ if y e first boke of Esdras the boke of Neemi ben nouÌ„bred for ii as Grekis and
latynis vsâ—…n and yf men taken Iudith for a boke of holi scrypture as the general coÌ„gregacioÌ„ of clergie dyd at the seine of Nicene as Ierome wytnesseth in y â— prolog on Iudith theÌ„ in the olde testament ben xxvii bokis of bileue Also Ecclesiastici was wrytteÌ„ in Hebrue the boke of wisdome is not anentis Hebreus but sowneth Greeke Eloquence And suÌ„me olde writeris affirmeÌ„ that the Iew Phâ—…o made it Therfore as holi chirch redith Iudith and Tobie and the bookes of Machabeis but receyueth not tho amonge holy scripturis so y â— chirche readithe these ii bokes Ecclesiasticâ—… and Sapience to edifiyng of the puple not to confirme the autoritie of techyng of holy chirch Ierome seith this pleinli in y â— prolog on prouerbs Also Ierom traÌ„slated the first boke of Esoree and Neemie and biddeth that no maÌ„ delite in the dreemis of the. iii. and. iiii boke of Esore y â— ben Apocripha That is not of Autoritie of bileue For aneÌ„tis Hebrus the wordes of Esdree and Neemy ben driuen into oo boke And the bokes of the old testameÌ„t that ben not aneÌ„tis Hebrus ben not of the nouÌ„bre of holy writte owen to be cast far awaye Ierom seyth in the prolog of Esdree And therfore I translatede not the. iii. ne iiii boke of Esdree that ben Apocripha but onelye the firste and Neemi that ben rikenâ—…id for two bokes aneÌ„tis Grekes Latinis and ben of autoritie of byleue Netheles Apocrypha ben seide in two maners as CatholicoÌ„ seython this word Apocripha A boke is seyde ApocriphuÌ„ either for y â— autour is vn knoweÌ„ the truth therof is open holi chirch receiueth such a boke not to preuing of feith but to lernyng of vertues such beÌ„ the bokes of Iudith other which s. IeroÌ„e nuÌ„breth in the prolog on ReguÌ„ either a boke is seid apocriphuÌ„ for me doutith of the truth therof holy chirch receiueth not suche bokes And such ben the boke of the younge chyldehoode of the Sauiour the boke of the ta kynge vp of the body of seint Mari to heuene Catholicon seyth this on that worde Apocripha But sothely all the bokes of the newe testament that is foure Gospellers Mathew Mark Luke and Iohn xii epistles of Poule seueÌ„ smale epistlis the dedes of Apostles and the Apocalips ben fulli of autoritie of byleue Therfore christeÌ„ men womeÌ„ olde and young shoulden study fast in y â— new testament for it is of ful autoritie and open to vnderstondyng of simple men as to the poyntes that most ben nedfull to saluacion And the same seÌ„tence is in y e derkest places of holi wrytte bothe open and derke whych sentence is in the open places And eche place of holi writte bothe open and derke teacheth meknes charitie And therfore he that kepeth meknes charitie hath the trew vnderstoÌ„ding perfectioÌ„ of all holi write as Austine preueth in his sermoÌ„ of y e preising of charite Therfore no simple man of wit be aferde vnmesurably to study in the texâ—… of holy wryt For why tho ben words of euerlastynge lyfe as Peter seyth to Christ in the. vi chapter of Iohn And the holi gost stirrid holi men to speke to wryte the wordes of holy wryte for the confort and saluacion of meke christen meÌ„ as Peter in the seconde Epistle in the ende Poul in the xv chapiter to the Romans witnesseÌ„ And no clerke be proud of the veâ—…i vnderstoÌ„ding of holi write For whye verey vnderstondyng of holy wryt wythouten charity that kepith Goddes heestis maketh a man deper damnid as Iames and Iesu Christ wytnessen And pride couetise of Clerkes is cause of here blyndnes and heresie and priueth heÌ„ fro verrei vnderstondyng of holye wryt and maken hem to go quik into hel as Austin seith on the Psalter on that worde Descendant in Iâ—…fernum viuentes The second Chapter THE olde testamente is departed into thre partes into morall coÌ„maÌ„dementes Iudicials and Ceremomals Moral coÌ„mauÌ„demeÌ„ts techen to hâ—…lde and preise cheryshe vertuis and to fle and repreue vyces And these commaundementes binden euer and han strengthe for tho ben grownded in charitie and in reason and in lawe of kynde Iudicials techin domis and peinis for orrible synnes And the Iudiciales of Moses lawe werene full iuste and profitable for men for tho weren ordeined of god that maye not erre in his domis and lawes and werks Netheles sith Christ was made maÌ„ and ordeyned Lawe of mercye and charitie and wole not the death of a sinful man but repentauÌ„nce and saluacion chrysten men ben not bouÌ„den to kepe y â— Iudicials of Moises law that weren ended in y â— tyme of Christes passion But yet christen lordes that han the swerde and ben goddis vikers in the. xiii chapter to the Romaines moune punish meÌ„ that trespassen openly in cattele bodili prisone and sumtyme by bodily death wheÌ„ the syn mai not else be distried nether that the cominalte mai else be stablished in peace as the four doctours and otâ—…er lattere preuen opeÌ„ly by holy writte and reeson But loke that this be don for charytye and coÌ„mouÌ„ profyt wyth mercye and coÌ„passyon of brythren not for couetyse neither pride neither for vengeauÌ„ce of a â—…anis owne wronge Câ—…ymonials techen fyguris and sacrameÌ„tes of the olde lawe that fygurydeâ—… Christ hys deth and the misteries of holye chirche in the lawe of grace And theâ—…e Cerimonials ceassiden vtterly as to obligacioun in the tyme of Christes deth ben noyeful and damnable to meÌ„ that kepen tho and for that the gospell is preached and knowen generalli For if tho cerimonies ben kepte nowe the keperis of tho knowlechen y â— Christ is not yet coÌ„men neither suffred death for maÌ„kynde And thys knowlechynge is open heresie For why the truth and fredome of y â— Gospell sufficith to saluatioÌ„ wythout kepyng of Ceremonyes made of god in the olde lawe and mych more w toute ceremonyes of synfull men and vnkunning that ben made in the time of Antichriste and of vnbyndynge of Sathanas in the. xx chapyter of Apocalyps Therfore as it is open Heresye to seye that the gospel wyth hys truth and fredom suffysith not to chrysten mens saluacion wythouten kepyng of cerimonies of godis lawe yeouuÌ„ to Moises so it semeth open heresy to sey that the gospel with his fredoÌ„ and treuth suffisith not to saluacion of chrysten men wythoute kepynge of cerimonies and statutis of sinful menne and vnkunnynge that benne made in the tyme of Sathanas and of Antichriste ¶ The thryd chapiter SImple men of wit moune be edified to heaueÌ„ly lyueing by reading and knowyng of the olde testament For in the beginyng of Genesis thei moun knowe howe God made heauen and earth and al the creaturs of nought made man to hys owne Image and liknes and to haue blisse in body and soule wythouten anye
helpe Thā Senacherib sent Rapsaces with strong ofte to Ierusalē to blaspheme God make y t puple yeld hem to him for dred Thā Ezechie torēt his tlothes for sorow was hilid with a sacke entrid into gods house sent y ◠high priest other elde inē clothyd wyth sackes to y e prophet Esai y t he shuld prey to God ayens the blaspemie of Assiriēs Esaie seid in Gods name y t thei shuldē not dred of thes words of Assiriēs For God shal sēde a sprit to Senacherib he shal hear a mesenger he shal turne ayene into his londe and God shal cast him downe by sworde in hys londe And whan Senacherib wente home to defende his lond ayens the king of Ethiope he sent blasphemous letters to Ezechie and seide That his God might not deliuer him fro his hond Therfore God cōfortid Ezechie by y ◠prophet Esaie y ◠he shuld not dread Senacherib For Senacherib shall not enter into Ierusalē neither finde arrowe into it neyther occupie it neither bisege it But God shal deiende and saue Ierusalem for hyme selfe and for Dauid his seruaunt And in that nyght the angell of God kylled in the tentes of Assirie◅s an hūdred thousand lxxxv thousande And in the morowtide Senacherib yede into his londe and hys owne sonnys kyllyden hym in y e tēple of hys God Nestarath while he worshipyd hys God Nestarath After thys whan Ezechie was sicke to the death Esai seide to hym in Gods name dispose thine hous for thou shalt dye not liue And for Ezechie wepte greatli God curid him and made him go into the temple on the yde daie and encreasyd xv yere to his life And in signe herof God made the sunne go bakward vi x. degrees After thys doing y e kyng of Babilō sent letters by messengeris yeftes to Ezechie And by pride he she wed al his treasours and Ieuels to the messengers Therfore God seid bi Esaie to him That daies shulē come al thingys in thyne house shulen be take away into Babilon And Ezechie seid The worde of God is good onely peace and trueth be in my daies Aftir Ezechie Manasses his sōne reigned lv yere in Ierusaiē did greate euil in goddis syght and mich Idolatrie And the puple of Iuda was disceiued in Manasses y ◠thei diden more euill then heathen men whych God destried fro the face of sonis of Israel And for Manasses dyd thes worst abominacions ouer al things which the men of Amorreys didden and he shedde ful miche innocēt blud tyll Ierusalem was fyllyd tylto the mouthe God seyde that he woulde brynge in euilys vpon Ierusalem Iuda that who euer heareth boeth his eares tingle And he shal do awai Ierusalem as tablys on borde ben wonte to be done awaye But God shal leaue remnaūts of his heritage and bitake hem in the honde of here enimies Manasses dyede and was biried in the orchard of his house Amon his sonne reigned for him ii yere and dyd euil as his father dide and forsoke God and seruyd vncleanes and Idolis as his father dyd worshipid tho And his seruauntes settiden treason to hym and killiden hym in his house And the puple of y ◠londe kylliden al men y t hadden conspirede ayens the kynge Amon and for hym they ordeynyden Iosie hys sonne kynge to hem Iosie bygan to reigne whan he was viii yere elde reignid xxxi yere in Ierusalem And he dyd that that was plesant bifore God yede by all the weys of Dauid his fathir In y ◠xviii yere of Io sie he hadde visines that the temple of God were repareilid And whan the boke of the lawe was reade bifore the kyng he torente his clothis and sent solemne messangers to take councel at God for hymsilfe and his rewine For he seide that great vengeaunce of God is kinled ayens vs for our fathers herdē not the words of this boke to do al that is written to vs. And God seid by the prophetesse Olda y e wife of Selum I shall bryng euiles on thys place and on y e dwellers therof al y ◠wordis of the lawe whych Iosie readde for theye forsoken me and maden sacrifice to alien gods And for thou Iosie heardist the words of the boke and thine herte was aferde thou were mekid afore me torenteste thy clothes and weptest before me therfor thou shalt dye in peace that thyne eyen se not all these euylys whyche I shall bring in on this place Thā Iosi gadrid to him al y e olde men of Iuda Ierusalē y e Kyng stied into y ◠tēple of God all men of Iuda al men that dwellidē in Ierusalē prophets prists al y e puple flied with him And he red to al men herynge al the wordis of the boke of couenaūte of the lord y t was foūdun in the house of the lorde And the kyng stoode on the grees smote couenaunt bifore the lorde that they shulden go after the lorde and kepe al hys hestys and wytnessingis and ceremonies in all the herte and in al the soule and the puple assentyd to the couenant And the Kynge bad y e bishop and priests and porteris caste out of Goddis tēple all vessellis that weren made to Baall and to other Idolis And he brente tho oute of Ierusalem in the valei of Cedrō and bare the dust of tho into Bethell Aud he distried Idolatours the houses of lechours that weren in the house of God And he destryed auteris and hygh places of Idoles and Imagis toke oute bonis of sepulchris and brēt tho on the auter in Bethell that seruiden to Idolatrie Also Iosie dyde awey all temples of hie placis that weren in the cite of Samarie which y e kingis of Israel hadden made to terrie the Lorde to wrath he dyd ◅o tho as he had do in Bethel And he killyd y ◠priestis of high placis which prests weren ther ouer the auteris And he brente mens bonis of tho on the auters And Iosie made the puple to make a solempne paske And suche paske was not made fro y e dayes of iudgys and al kyngis of Israell and Iuda as was this pask made in the xviii yere of Iosie And he did away spirites spekinge in menis wombis and false diuinou◅is and figuris of Idolis and vncleanessis abominaciouns that weren in the londe of Iuda and of Ierusalem No Kynge bifore hym neyther after hym was lyke hym that turned ayene to God in al his hert in al his soule and in al hys vertue by al the law of Moses Nethelesse for the orrible sinnis of Iuda God turned not aweye fro his strong vengeaūce ▪ but seide that he would take aweye Iuda fro hys face as he dyde aweye Israel that he would caste aweye y e citie of Ierusalem whych he
And after he was mekyd for hys herte was reysede both he and the dwellaris of Ierusalem weren mekyd and therfore the vengeaunce of God came not in the dayes of Ezechie And Ezechie was full ryche noble in al hys werkis he did welsumlie what euer thynge he would Nethelesse in the message of princis of Babilon that weren sente to hym to axe of the greate wondre y t byfell on earth God forsoke hyme that he was tempyd and althyngis weren knowne that weren in hys her◅e Than died Ezechie and Manasses hys sonne reigned in Ierusalem lv yere And Manasses dyd euil byfore God bi abhominaciō of heathē men whych Goddy ▪ tried byfore the sonnis of Israel And he byldyde hygh placis and made auteris to Baalym and dyde manyfolde Idolatrie and seruyd to wythcraftis and se◅tyd Idoles in the temple of God And he disceiued the puple of Iuda and the dwellars of Ierusalē that they didden euil more thē heathen mē which the Lord had distried from y e face of the sonnis of Israel And God spake to hym and to hys puple they nolden take hede Therfore he brought on hē the prince of the oost of y e kyng of assiryens they token Manasses and boundē hym wyth chayns and gyues and lede hym into Babilon And after that he was anguishid he preyede his Lord God and he dyde penaunce greatlie before the God of his fatheys And he preide hertely and besought God God herd hys preyer and brought him ayene into Ierusalē into his rewme And Manasses knewe that the Lord hymsilfe is God And he dyd awaye Alien goddes and simulacres either Idolls fro goddis house and destried auteris whiche he had made in the hyll of goddis in Ierusalem and castid al out of the Citie And he restored the aulter of god and offered on it Sacrifycis and heriynge And cōmaundid the puple of Iuda to feare the Lord God of Israel And nethelesse the puple offerid in hygh places to here lord God Manasses died Amon his sonne reigned for him ii yere in Ierusalē And he dyd euel in goddes sight as Manasses his father had do offered serued to all Idolis which Manasses had made And he reuerēced not y ◠face of God as Manasses reuerēced and he dyd manye greater trespasses And whā his seruāts hadden conspirid ayens him they kylleden him And y ◠puple kylled hem y e hadden slayne Amon maden Iosie his sōne king for him he reigned xxxi yere in Ierusalē Iosie did that that was rightfull in goddes sight and yede in the weys of Dauid his father bowed nether to y ◠rightside nether to y e leftesyde In the. viii yere of his rewme whā he was yet a childe he beganne to seke y e god of Dauid his father And in y e. xii yere after y ◠he began he clensed Iuda and Ierusalē fro hight places Imagis Idoles They distriedē before him the Aulteris of Baalim the simulac◅is that werē put aboue he kytted downe and alto brake wodis grauē Images and scaterid the rēlifis on y ◠biriellis of hem y e werē wunt to offer Further more he br◅nt the bonis of priestes in the aulteris of Idolis And he clensed Iuda Ierusalē distried all Idolis in the cities of Manasses and Effraim and of Simeon tylto Neptalim In the eightenth yere of hys rewme whan the Londe and the Temple of God was clensydde he sent worthye menne to repareyle Goddis house and so they didden in dede And Elchie the greate pryeste yafe to Saphā the scriueyne and solemne messager the boke of goddis lawe and he bare it to the Kynge And whan the Kynge hadde heard the wordis of the Lawe he torent his clothes And he cōmaūdid Elchie other greate men to go prie the lorde for the kynge and ◅or y ◠residews of Israel and Iuda on all the wordes of the boke of goddes lawe for why greate vengeaunce of God hath dr◅ppid on vs ◅or oure fathers kep◅ē not y e words of God that they dyddē al thinges that bene wrytten in this boke Therfore Elchie and they that weren sente togider of the Kynge ye◅n to Olda a Prophetesse the wyfe of Sellū and God seyd by her that he shall bryng in on this place and dwellers therof euilles and all curssi◅ges that bene wryttē in this boke of goddes lawe For they forsokē God and sacrifyed◅n to alien goddes to terre him to wrathfulnes in al the werkes of her hondes But for thou kinge of Iuda ◅eardiste the wordes of the boke were meked in goddes sight weptiste and rentist thy clothis I haue hearde the saith God and thou shalt be borne into thy Sepulchre in pece and thyne e◅ne shullen not se all the euyll whiche I shall brynge in on this place and on the dwellars therof And when Iosie had hearde these wordes he clepide togither al the elder men of Iuda and Ierusalem And he stied vp into goddes house and all men of Iuda and the dwellars of Ierusalem stieden togider Priestis and Dekenis and all puple fro the leaste tilto the moste And in audience of hem the kynge reade in goddes house all the wordis of the boke And he stod in his trone either seate of dome and sinote bonde of peace before God that he shulde go after God and kepe his hestis and wytnessynges and iustifyingis in al his herte and in all his soule and do tho thinges that ben written in this boke whyche he had reade And he chargid greatly on this thing al mē that weren founden in Ierusalem Beniamyn and the dwellars of Ierusalem dyden by couenaunt of her Lorde God of here fathers Therefore Iosie dyd auoide all abominations fro all the contreis of the sonnis ▪ of Israel and made al men that werē residue in Israel to serue here lorde God In al y e dayes of hys life they yeden not awey fro the Lorde God of her fathers Afterward Iosie made paske in Ierusalem and ordeined priestis in her officis bade hem ministre in Goddis house And bade dekenies serue God hys puple Israel make hem redie bi here houses and kynreddis in the depar tinge of eche as Dauid kyng of Israel commaūdid and bade hē serue in the sentuari by the meines cōpanies and deakenis and that they be ha◅owide and offer paske and make redie here bretherne therto And Iosie made suche a paske y t none was lyke in Israell fro the dayes of Samuel the prophet Neither ani of the kyngis of Israel made paske as Io sie dyd to priests and dekenis and to al Iuda and Israel and to the dwellars of Ierusalem For he yafe to al the puple that was foūden in Ierusalem in the solemnitie of paske xxx thousande Lambrens kyddis and other shepe three thousand of oxē After that Iosie had repareilide