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
and druÌ„kenesse â–ª shalbe stoned of al the citie A man shal kepe the oxe shepe of hys brother that is straied awei bring it aâ—…en to hys brother so of other beasts of eche thyng And if thou knowest not whose tho ben y â— shalt kepe tho stil til thi brother seke and receiue tho Who euer doeth auoutrie shal be deade And if a man defoul a virgin he shal wedde hir and yeue fifti sicles of siluer to hir father Thou shalt not take a seruauÌ„t to his lorde whych seruauÌ„t fledde to thee but he shall dwel with the in a place that pleaseth hym None whore shal be of the doughters of Israell neither a lechour of y â— sonnes of Israel Thou shalt not lene to thy brother for vsurie If a man hate his wyfe he shal wryte and yeue to hyr a libell of forsakyng But this is forbedun of Christ in the gospel of Mathew in the. v. and xix chapter Whan a maÌ„ hath take late a wife he shal not go to bateil neither any commune office shal be put on him but â—…o yere he shal be glad with hys wife take hede to his hous He that proloineth hys brother whych is a fremaÌ„ and seleth hyin he shal be slayne Thou shalt yelde at nyght to a pore man his wedde and in the same dai thou shalt paye to a â—…edy traueilour hys hyre Fathers shoulen not be slaine for the sonnes neither sonnes for the fathers Whan thou reapest corne iu y â— feeld foryetist an haÌ„dful thou shalt not turne ayene to take it but thou shalt suffer that a comling fatherles chylde and wydowe take it awaye Aud so of gatheryng of olyues and of gatheryng of grapes Whan tweyemen ben at debating and the wife of one wole deliuer hyr housband fro y â— hond of the stroÌ„ger and take him by the pryuimembres she shalleese hir hond withouten ani mercie And there God for bydith false weightes and measurs a more and a lesse Also dekinnis sholen prououÌ„ce and seye wyth hygh voice to all the men of Israell He is curssed that dothe Idolatrye or breaketh any coÌ„mauÌ„dement of God or doeth ayens any part of the lawe of God and al the puple shal seiâ—… A men Also God biâ—…teth greate prosperitie to his puple if thei kepe his he itis and thei shuleÌ„ be blessed in citi blessed in fielde y e fruit of here wombe the fruit of here lono shal be blessed al thynges that pertein to hem shuleÌ„ ve blessed ' they shuleÌ„ haue victorie of here enemies and mani prosperities of soule body shuleÌ„ bifale to hem And if they kepeâ—… not goddis hestis thei shulen be eurssed in citie felde The frute of here wombe al thinges that perteyne to hem shulen be curssed God shal seÌ„de hâ—…m hunger thryst pestilence feuer colde and brenning and he ate corupte ayer tyll they perishen Enemyes shulen haue victorie conquere hem and take of hem prisoners And yet God shal punishe hem wyth huge vengeaunce that al that heareÌ„ be astonied Nethelesse if whaÌ„ al these vengeauÌ„ces ben falleÌ„ on hem thei repeÌ„ten ve ryli in y â— here â—…utnen aythe to God obeien to his hestis in al heâ—…e herie al here soule y â— lord shal haue mercy on hem brynge hem ayene to here loÌ„de fro al folkes amoÌ„g which they wereÌ„ scatered And god shal bles heÌ„ make â—…em to be of mâ—…re nuÌ„bre thaÌ„ hete fathers wereÌ„ and shall turne al y â— â—…uisses on here enimies And God shal yeue to heÌ„ abuÌ„daÌ„ce in al wer kis of here hands in al thiâ—… os that per teyne to hem Moses spake all these words to al the puple of Israel and bade hem dread not here enimies for God shal go befor his puple euer come here enimies Aâ—…d Moses ordeined â—…osue to be leader of the puple before all the multitude of the sons of Israel Moses wrot this law and afâ—…it to priests y â— â—…ons of Leui to the eldermeÌ„ of Israel badeheÌ„ rede y â— words of this law bifore al Israel in y â— heating of al men womeÌ„ little childreÌ„ and comlings ether coÌ„uersis to the feith of Iewes that thei hear and learne and dread our lord God and kepe fyl al the wordes of thys lawe Moses by goddis coÌ„maundement wrote a greate songe taught it the childreÌ„ of Israel that it should be into wytnessynge ayens hem And Moses clepyd togithere all the elder meÌ„ teacheris and clepid heaueÌ„ and earth into witnessyng ayens hem And whan Moses had filled al the wordes of thys greate â—…oung he styed in to an hyl and was deade there God buried hym and manne knew not his sepulchre tyl into thys daye ChrysteÌ„ men sholdeÌ„ mych read and heare â—…un this boke of Deutronomi that comprehendeth all the law of Moses disposeth men for to beleue in Christe and heare and kepe hys wordes ¶ The. iiii chapiter THe vi boke whyche is clepid Iosue telith in general y t Iosue brought the puple into y t loÌ„d of behest depar ted it by lot to hem And firste howe God bihight to Iosue y â— none shulde mouÌ„ aâ—…enstoÌ„d him his puple in all y â— daies of his lyfe And God bihight y â— Iosue shuld departe by lot to hys puple y â— lond of bihest And God coÌ„maÌ„ded him to kepe al y e law how not fro it but thincke therin by days and nyghtes that he kepe do tho things that ben writen therin After this Iosue sent aspies to behold the londe the Citie of Ierico and they entriden in the house of a coÌ„mon woman Raab and weren sauyd there by counsel and helpe of the woman ThaÌ„ Iosue bade the priests take the Arke of the bond of peace of the lord and go bifore the puple thei diden so And whanne the priestis camen and broughten the arke to the brink of Iordan y â— great water of IordaÌ„ wente aweie to the dead sea and the hygher waters stoden styl as a wal so that the puple passed by the drie bottome and the priestis stoden on the drie earth in the myds of IordaÌ„ Also Iosue bade xii men of the. xii linages of Israel take xii grete stones fro the bottome of Iordan and set tho in Galgalis where the puple settid teÌ„tis in the next night after the passyng of Iordan take xii stonis of the lond and put in the middis of Iordan where the Arke had stond and bade that fathers shulden teach here children howe they passeden by the drie bottome of Iordan for god dried the waters thereof as he had do before in the red sea And the priestis prynces and al the puple obeiden to Iosue Than Iosue circumcidid the puple that was vncircumci dyd xl yeres in deserte the Puple made pask in the. xiiii day of the
moneth at euentide And Iosue seeth an Angel of the lord which angel was prince of goddis oost Also the strōg wallis of Iericho feldene downe at goddis ordenaunce whane priestis braiden wyth seuen trumpis and al the puple cried anhigh in the. vii dai of cumpasyng of the citie And the puple of Israel dystroyed and brent the cittie and al things therein outaken Raab and tho that werene in hir house and outaken golde and syluer and vessel of brasse and Irun whych they haloweden in to the tresorye of the lorde Also for Achior did ayens goddis bydding and toke to him silf a thynge reserued to goddis vse he was stonid brent al hys goods weren brent wyth hym And al this punysheyng was done on hyme for afor this the puple of Israel might not stonde but was ouercūe of here enimyes After thys punyshynge of Achior Iosue toke the citie of Haie and kylled the kynge and all the puple and distryed and brent the citie and honged the kyng thereof in a iebat Than Iosue bilded an auter to God in the hyll of He ball offered theron brent sacrifices and peacible sacrifices wrot the Deutronomie of Moses lawe on stonis And fyrst he blessid the puple of Israel And after thes things he reade the wordes of blissynge and curssing and all thyngs y ◠weren written in the boke of the lawe He lefte nothinge vn touched of these thyngs whych Moses had cōmaunded but he declarede all thynges before all the multytude of Israel to women and to lyttle chyldren and to com◅ings that dwelliden amonge hem Also men of Eabaon feynid◅n hem to be offer cuntre and by thys fraude they gaten of Iosue peace and lyfe of Iosue other prin cis And for this fraude thei and al here successours weren made bond to bryng wodde water to the seruice of the auter of al the multitud of Israel for euer Also Iosue by gods helpe ouercam v. greate Kingis in oo daye made hys Princis treade on the neckis of these Kingis And thā he hōgid these Kingis on v. Iebatis And he ouercame al tho Kyngis here puples ▪ y ◠dwellydē in the londe of bihest that weren xxxi Kyngis departed the londe of biheste to xii linagis of Israell by lot and cities of refuite and cities to Priestes dekenis to dwell in as God commaunded Thys processe of Iosue shulde styr christen men to haue greate triste in God dread no man neither puple as loung as they seruiden tre◅ly almyghty God The vii boke cleped Iudicum tel lith that y ◠puple of Israell was rulid wyth Iudgis either domesemen aftir the death of Iosue somtyme by a womanne Delbora Whan the puple fell to great synnes specialli to Idolatrie God sente aduersaries on hem that turmētiden the Iewes ful sore and kyllidē mani thousandis of hem helden other vnder tribute and great thraldam And whan the puple repentid verely cried to God with al here hert he sent helpe to hē and reisid a iudg that ouercame here enemies reulyd hem well in peace and in goddis lawe This processe of Iudicum shuld stryre christen menne for to flee sinne and loue God that doethe so greate mercie to hem that repenten verely This boke cōprehendith y ◠storie of Ruthe that was an heathen woman and lefte hirnacion Idolatri and beleuid in God kept hys law Therefore she was wedid to a noble man of the Iewes and is set in the Genalogie eyther kynrid of oure sauioure Thys stori shulde styr al mē to forsake here synne and serue God truly in all here lyfe for rewarde of heuenlye blysse The fyrst boke of kynges telleth howe the preste Elie and his sonnes weren repreuyd and slayne for they gouerniden euile goddis puple And for here synne necligence the puple dyd myche synne and was ouircomen of heathen men the Arke of God was taken of heathen men and they kylliden many thowsandes of y ◠Iews And how the treue child Samuel was a feithful prophet of the lorde and gouernid wel the puple in goddis seruise ryghtfulnes and did none extorciō nether toke yeftes of anie mā neyther couetid any mās good but did al things in his office iustli bifore God man And whan Samuel was elde he settid hys sonnes Iudgis on Israel And for they bowden after auarice and token yeftes peruertedē dome the puple axeden And Dauid reigned vii yeres in Ebron gate vi sonnes Also Dauid made ◅ych sorowe for the death of Abner whan Ioab had kylled hym bitreason Also Dauid killid Banaa and Rechab that kylliden by treasō Isboseth his enemie Than al Israell came in to Ebrou and anoyntyd Dauid into kynge on Israell And Dauid reygned on Iuda in Ebron bii yers and an halfe And he reigned in Ierusalē xxxiii yere on al Israell and Iuda and was xxx yere elde when he biganne to reygne and reined xl yere After this the noble king Dauid had tweye victoryes of philisteis Than Dauid toke xxx thousaunde mē chosen of Israel to bring to his place the arke of God For reuerence and deuocion Dauid made greate minstrelsie mekid hymsilfe bifore y ◠Arke suffred rebuking of Michole y ◠daughter of Saul therfor Dauid thought to build ā house to y ◠arke of god Thā God telde to Dauid y ◠his son shuld bild his hous the trōe of Dauid shalbe stable w t outē ende and this is filed in Christ. Than Dauid had victorie of many lōdes made tho tributari to Israel And god kept Dauid in al things to which he yedeforth And Dauid did dome rightfulnes to al his puple And he did merci curteci to Miphi boseth son of Ionathas After these things Dauid dwelid at home whā Ioab the ost wēt to batteil dyd aduoutri w t Bersabe y e wife of Uri procured y ◠deth of Urie by treasō Thā God sent Nathā the Prophet to repreue Dauid of his sin he toke mekeli his repreuing knowlechid y ◠he sined ayens God god foryafe y ◠sin but swerde persequutiō went neuer a waie fro his house For God killed y e sōne of Bersabe do sōne of Dauid killed an other And Absalō his sonne roos ayens him and draue hym out of Ierusalem and sought wyth stronge oost to s◅ea him Than dauid yede out of Ierusalem on his feete and stied wyth bare feete into the hyghnes of y ◠hyl of Dliuete and wepte And al hys puple wepte bitterly and dauid mekyd him to God and seide If God seye to me thou pleasest not me I am redie do he y ◠is good bifore hym silfe Than Semei that was of the kyn of Sa◅ dispisid Dauid and clepid hym a manquelar a mā of Belial and a rauenoure of the rewme And he cursside Dauid and castid stones and
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
ende Also men may know how sore God punished AdaÌ„ Gue for breakyng his coÌ„maundement And how Abel pleased God by feyth meknes and charitie and howe Cayn displesed hym by sinnes specially by enuie hatred and manquellinge Also howe Noe was loued of God and al the worlde outakeÌ„ viii persons was distroyed for synne And howe for pryde and other synnes God departyd many langagis that noman vnderstode other in y â— tour of Babel And howe feythfull and obedyente to God Abraham was that he yede out of hys londe into a straung couÌ„tre was redy to slea his owne son I saac at the wil of God gat therfore myche rewarde of God And howe God distried Sodome Gomorre and other iii. Cities for lecherie and other synnes that tho were sunke downe the dead sea is now where tho greate Cites weren Also howe true and obedieÌ„t to God weren Isaac Iacob Ioseph and howe God kepte hem in al periles All thys processe of Genesis should styr christen men to be feithfull and forto drede and loue God and in all thynges dohys wyll Also in Exodi meÌ„ mai knowe howe God kepte hys symple Puple in Egypte and encreased hem greatly in that londe vnder the persequucion tyrantry of kyng Pharao deliuered hem bi mani miracles punished Pharao hys puple wyth tenne strong vengeaunces and fedde hem meruilousli in desert xl yers where no dwellynge of men was before and made heÌ„ to ouercome the stroÌ„g puple of Amalech After thys God taught heÌ„ wyse gouernaile bitoke to hem the ten coÌ„maundements and other iudiciallis to punyshe greatly open greate sinnes And they weren ful bisi to make a costlue tabernacle to the honoure of God by hys bydding teching y â— figured holy chirch vertuis in mens soulis At the last God toke greate veÌ„geauÌ„ce on hem for Idolatry whaÌ„ they forsokeÌ„ the feyth and worshipyng of God and honoreden yeotun caluys by styring of the deuyl And then Moses was a trewe mediatour bytwyx God the synfull puple and seyde thus to God for greate tryst of hys mercie and for ryghtfulnes and greate charitie to y â— puple Either forgiue thou thys trespas to hem eyther do me out of y â— boke in which thou hast wri teÌ„ me And for this deuoute preier greate charitie of Moses God sparid the sinful puple distried not sodeÌ„li al the puple but toke heÌ„ to mercie grace And this proces of Exodie should make meÌ„ cristi in godes helpe to be true in hys loue Eschew his offeÌ„ce w t al here mightes The thyrde boke clepid leuitici teacheth men sacrifices due to God and for synnes of the puple in the tyme of the olde testament and that no man vnworthy shoulde nyghe to the seruise sacrifice of God These sacrifices owne not to be kept now for tho figuriden the passion and the death of Christ and remissioÌ„ of sins by the blâ—…e and merite of Christ in the lawe of grace Also this boke te cheth men to absteine fro wedlocke of nyghe kynne and affinitie wythin the. ii degree and ordeyneth peine of death for Idolatrye and wedynge wythin the. ii degree of coÌ„sanguinity and affinytye At the last thys boke teacheth meÌ„ to kepe Goddes hestes forto loue here neyghboures and to do equitie to hem and werkis of mercye to nedy men and coÌ„mauÌ„deth iuste weightes measures domis and for byddeth strongly Idolatrie and wytchcrafte false coniutinges and telleth prosperiti that shal come to hem that kepen Goddes hestes and vengeaunce peine to hem that breaken Goddes hestes And thys proces of Leuitici shuld make christeÌ„ men aferd to breake Gods hests and ioyful to kepe tho to lyfe deth for reward of God in euerlastynge blysse The fourth boke clepid Numeri tellethe the noumbre of puple ledde out of Egypt both of lewde men and of priestes and of deaâ—…enis and howe God kepte hem loÌ„gein y â— horâ—…yble desert and punyshed hem all by death outake Caleph and Iosue for grutchyng and mistrust to gods word and punished Marie Moses suster wyth lepree for back bytynge of Moses the mild seruauÌ„t of God Also whaÌ„ God would haue distried the puple for grutchyng ayens hym Moses preyed wythe all hys herte for the puple that woulde stone hym to death Also God teacheth there that he that doth any synne by pride shalbe dead And that he that brake the sabat yea by gaderyng of stiks should be stoned of all the puple Also God punished sore Core Dathan and Abiron that weren rebell ayens Moses and Aaron maden discencion in the puple so that the earth opneide deuoured hem with here tabernacles al here cattel and they yeden downe quicke into hell Yet whan the puple grutched ayens Moses and Aaron and would slea them vniustly God kyllâ—…d manie thousandes 〈◊〉 Puple heerefore Moâ—…es bade Aaron prey offer enâ—…ens for the puple and so he ceassed the veÌ„geauÌ„ce Also God techeth ther that priests shuleÌ„ haue y â— first fruits first borne things parte of sacriâ—…ices auâ—…wes offeryngs dekins shoulen haue tythis of y â— puple and yeue her tythis that is y â— tenth part of tithis which thei tokeÌ„ of the puple to y e highhest priest and priests and dekins shulen holde hem apayde wyth here spiritual parte of tythys and offringes and take no possession in y e londe of here brithren For God hym silfe shal be the parte heritag of priests in y e middis of the sonnes of Israel Also for Moses and AaroÌ„ beleuideÌ„ not fully to Gods worde but doureden of his byhestes at the water of aâ—…enseinge God sufferede not hem to enter into the lond of byheste but both wereâ—… deade in desert Also in this boke ben tolde the dwelings of the childreÌ„ of Israel in desert and the batteils that theâ—… hadden ayeâ—…s heathen men and of bâ—…laaÌ„ how he was hyred to cursse Godes puple and howe God coÌ„pelled hym to blesse his puple and to seye propheâ—…i of Christ. And for the puple of Israel dyd fornication 〈◊〉 God bade Moses hang all the priâ—…ces ayens the sune that the stronge vengeaunce of God were turâ—…id awaye fro the pupâ—…e of Israell And for as miche as Phinees the prâ—…ste kylled a Duke of Israel y t dide fornication wyth an heathen womâ—… and dyd thâ—…s for ferueÌ„t loue to Godhe gate of Godeuerlastynge priâ—…hode for hym his scede turnid aweâ—… gods wrath fro y e childreÌ„ of Israel Also there is taught who 〈◊〉 be heire of a maÌ„ â–ª of holi daies â—…crifices offerings made in tho 〈◊〉 which aâ—…ows shuleÌ„ be holdeÌ„ Wâ—… not of bâ—…tels how y â— preis shuleÌ„â—…e parted amonge the puple and what should fall to the prieste howe the lond of bihest should be departed to xii lynages dekenis shoulen haue cities to enhabite in tho and the
and hygh placys and he Brake Imagys and hewed downe wodis and coÌ„maundyd the puple of Iuda to seke the lord God of her fathers and do his lawe kepe al hys heestis He reigned in peace and bildid stronge cities wyth walles and toures and yates and locks And he had in hys ooste three huÌ„dred thousand of Iuda men bearing sheeâ—…dis and speeris And of Beniamin two huÌ„dryd thousande and lxx thousande of men of Armes of archars And he ouercame the Kynge of Ethiope that came wyth x. huÌ„dred thousand meÌ„ iii. huÌ„dred charis And Asa had the victorie for in trist of gods help he came ayens this grete multitude Than y e prophet of God seid to Asa and al hys puple The lorde is wyth you for you weren with hym If ye seken him you shouleÌ„ fynd him And if you forsaken hym he shall forsake you Mani dayes shulen passe in Israel wythouten veri God â—…nd without priest and teacher and lawe and Asa hys father hadde take And the Lord was w t Iosaphat he yede in y â— fyrst weyes of Dauid his father And he hopyd not in Baalim but in God almighti and yede in hys commauÌ„demeÌ„tis and not by the synnes of Israell And God confirmide the rewme in the hond of Iosaphat and he had ful mani richessis and myche glorye And whan hys hert had take trifâ—…e for y â— weis of the lorde he dyd aweye also hygh placis and wodis fro Iuda where y â— puple made offringe ayens the law And Iosaphat in the thyrd yere of hys rewme sente fyue of his princis that they shulden teache in the cytes of Iuda And he sent ix dekenis w t hem and. ii prists wyth hem and they haddeÌ„ the boke of goddis law and taughteÌ„ the puple in Iuda And they coÌ„passiden all the cities of Iuda and taughteÌ„ al y e puple And therfore the drede of the lord was made on al the rewmis of londis that weren by the compas of Iuda and dursten not ware ayens Iosaphat And he had redye at hys honde xi C. thousande and. ix thousand of knyghtis and men of Armis and archars outake other which he leftin walled cities and in al Iuda And Philisteis Arabies broughteÌ„ to Iosaphat yefts and tributis and many thousauÌ„ds of shepe buckis of geet And after thys doinge Iosaphat was alyed to Achab and yede wyth hym to bateyle into Ramothe of Galaad iiii hundrid prophetes that weren dysceyued by a spyrite of leasynge excytyden Achab to thys warre byhyghten prosperyte and victori to him But Micheas a trew prophete of God teld to Achab that he shoulde dye in this bateyll and so it was in dede And Iosaphat that was in most perile of thys bateyle was sauyd by goddys helpe After thys bateil Iosaphat turned ayene in peace to Ierusalem a prophete of God mette wyte hym and seyde Thou helpest the wycked man and arte ioyned in frendship wyth hem y t haten God and therfore thou deseruist the wrath of God But good werkes ben fouÌ„dun in the for thou dyddist aweye wodes fro the londe of Iuda and madest redi thyne hert to sech the lorde God of thy fathers Therefore Iosaphat dwellid in Ierusalem And efte he yede oute to the puble â—…ro Bersebee tylto the hyll of Effraim and cleppid hem ayen to y â— lord God of her fathers And he ordeined iudgys of y â— londe in al stroÌ„ge cities of Iuda bi eche place And he coÌ„maundyd thus to y e Iudgis Se ye what ye owen to do For ye vsen the dome not of maÌ„ but of y â— Lord. And what euer thynge that ye shall deme shal turne into you The drede of the lorde be with you and do you al thyngis with diligence For why neither wyckednes neither takynge of parsons neither couetise of yiftis is anentis your Lorde God And in Ierusalem Iosaphat ordeinid Dekenis and priestys and pryncys of meinees of Israel that they shulden deme to y e dwellars therof y â— doome and cause of God And he coÌ„mauÌ„did to hem and seyd Thus ye shulen do in the dreade of the Lorde faithfully and in a perfect hert Ech cause that cometh to you of your brithern that dwellen in here cities bitwix kinrede and kynrede where euer is questian either doubte of the lawe of coÌ„mauÌ„demeÌ„t of ceremonies of iustifiyngs shewe ye to hem y t they do not sinne ayens the lorde and wrath either veÌ„geaunce come not on you on youre brethern Therefore do ye thus and ye shulen not do sinne And Amarie your pryeste eyther byshop shall be soueraine in these thingis y â— perteyne to God After thes thingis y â— sonnis of AmoÌ„ the sonnis of Moab with menne of Idumee weren gadryde togither to warre ayens Iosaphat Than Iosaphat yafe hym all to beseche God and preachyd faistnge to al Iuda and al Iuda was gatherid to bisech the Lorde And Iasaphat knoleched that he had not power to ayenstonde so greate a multitude of enimies Than God coÌ„fortid hym hys puple by a prophere that theye shulen not dreade this greate multitude of enimies For God hym selfe should fyght ouerâ—…oÌ„e her enimyes wythoute stroke of hys puple and so it was in dede At the laste Iosaphat made frenshyppe wyth Ocosie Kyng of Israel whos werkis weren ful euil they weren felows to make shypps that shuldeÌ„ go into Tharsis Therfore God bi his prophete seyde to Iosaphat For thou haddist bonde of peace wyth Ocosie God hathe smitten thy werkis and the shipps bene altobroke migten not go into Tharsis ThaÌ„ died Iosaphat and Ioram hys son reignyd for hym Thys Ioram weddyd the doughtyr of Achab and kylled hys oâ—…â—…retherne and yede in the weis of the 〈◊〉 of Israell as y e house of Achab had do He dyd Idolatrye and made the dwellaris of IerusaleÌ„ and also of Iuda to breake goddys lawe Therfore Edom and Lobna yeden a waie fro his Lordship for he had forsake the Lord God of his fathers And therfore god reised ayeÌ„s hym philisties Arabies that costen wyth Ethiopiens And theidistri eden the londe of Iuda and token awaye the cattell that was foundune in the house of the Kyng and token awaye hys wife and sonnes outakeÌ„ Ioachim the youngeste And God smote IoraÌ„ wyth vncurable sorowe of wombe two yere so that he rottide on erth and castyde out hys entrailles died in worst sicknes and hys sonne Ocosias ceygnyd for hym and did euyl as the house of Aâ—…hab For why his mother excitid hym to do wyckydâ—…ie And thei of the house of Achab weren his couÌ„cellours into hys death and he yede in the couÌ„sell of hem And therfore Hieu whaÌ„ he distried the house of Achab killid Ocosie and the prince of Iuda and the sonnis of the brithern of Ocosie After thes thingis Ioas was made Kyng bi y â— help of Ioiada the priest and the curssed womaÌ„ Athalia
the temple Necao Kynge of Egipt stied to fight in Cartamis Iosi yede forth ayens hym And the Kynge of Egypt seide to Iosie I come not to day ayens the but I fyght ayens an other house to which God bade and made me go in haste Therfore cease thou Kynge of Iuda to daye ayens God which is wyth me leste he s◅ea the. Iosi nold turne ayen but made hym selfe redye to batteile ayens the Kynge of Egypt and assentid not to the words of y e King of Egipt spoken bi goddis mouth Therfore Io sie was slayne of y e Kinge of Egipte And the puple of the lond made Ioacas his sonne King in Ierusalē He reygned thre monethes in Ierusalē And the Kynge of Egipt puttid him downe and condemned the londe of Iuda in an hūdred talentis of syluer and in oo talente of golde and made Eliachim hys brother King for him on Iuda and Ierusalem and turnid hys name Ioachim He reigned xi yere in Ierusalē and dyd euil bifore God Therfore Nabugodonosor toke hym and led him bounden with chaines into Babilō bare thyther the vesselles of Goddis temple And Ioachim hys sonne reignyd for hym thre monethis and. x. dayes in Ierusalē and dyd euil in Goddis syght Than Nabugodonosor sente men that ledden hym into Babilon and bare oute the preciouseeste vessellis of goddis howse And Nabugodonoso◅ made Sedechye Kynge on Iuda and Ierusalem he reignid xi yere in Ierusalem and dyd euyll in Goddis sight neyther was ashamid of the face of Ieremie the prophete that spoke to him of goddis mouth He brake the oothe made to Nabugodonosor Therfor Nabugodonosor came and toke him and lede him and al the vessellis and the treasuris of goddis house of the Kynge and princis into Babilon and kyllyd the puple and destried brent Ierusalem And the puple y t was lefte aliue was lede into Babilon and seruyde the Kynge hys sonnes tyl the King of Persis reignid and til l. yere werē fyllyd by goddis worde seyd bi the mouth of Ieremy And Cirus King of Persis cōmaundid to be preachyd yea by writing in all his rewme y e Iewis shouldē turne ayene into Iude. The. x. chapiter THys processe of Paralipomenon in the fyrst second boke shoulde styr Kyngis christē lords to distrie syn and loue vertue make goddislawe to be known and kept of here puple For here theye moune se howe sore God punnished euill Kyngis that liuiden euil and drouen the puple to I dolatrie eyther other greate sinnis howe greatlie God preysed rewardid and cherishid good kingis that lyueden well gouerniden well the puple in goddis lawe and open reason and good cōscience And though kyngis and Lordes knewen neuer more of holy write than iii. stories of y ◠seconde boke of Paralipomenō and of Regum that is the storye of Kynge Iosaphat the storye of king Ezechie and the storye of Kyng Iosie they myghten learne sufficientlye to lyue wel gouerne well here pupl◅ by goddis lawe and eschewe al pride and Idolatri and couetise and other sins But alas alas alas wher Kynge Iosaphat sent his Princes and Dekenis and Priestis to eche Citi of his rewme with the boke of goddis lawe to teach openly goddes lawe to the puple some christen Lordes senden general letters to al here mynisters and lyge men either tenantis that the pardons of y ◠Byshopis of Rome that ben open leasings for thei graūtē mani hūdrith yeres of pardons after domisedaie be preachyd generally in here rewmis lordeshypis And if any wyse man ayensaye the open errours of Antychrist and teach men to do her almese to poore nedie men to ascape the peinis of hell and to wynne the blesse of heauē he shalbe prisoned as a mā of vnchristē beleue traytour of god and chrysten kingis and Lor des And where kynge Ezechie made him ful bisie to clense Goddis house and do awaye all vnclennesse fro the sentuarie and cōmaūdyd priestis to offer brent sacrifice on goddis auter ordeynid dekens in Goddis house to herie God as Dauid and othere prophetis ordeniden some chrysten lords inname hethē in cōdicions defoulen the sentuarye of God and bringen in Simonielit clerkis ful of couetise and herecie and Hipocricy and malice to stoppe Goddis lawe that it be not knowne and kepte and freali preachid And yet some christē lordis holden mani prelatis and curats in her conrtis in secular office ayens goddis lawe mans openlie and wythholden hem fro here gostly office and helpynge of Christen soules And where Kynge Iosie preachyde openlie Goddis la we in the ◅mpel to al the puple and casted away Idolis and brent the bonis of prestis that did Idolatri some christē lords in name and not in dede preisen and magnyfyen fryeres letters full of dys◅eyte and leasyngys and maken here tenauntis and meines to swere by herte bonys nayles and sydes and other mem◅ryes of christe and pursuen full cruellie hem that wolden teache trulye and frelye the lawe of God and preisen meinteynen and cherishen hem that preachen fables leesyngis and synfull mens traditions eyther statutis and letten greate ly the gospell to be preachyd and ho ly wryte to be knowne and kept But wytte these vnwyse Lordys that Elie the Prophete one alone hadde the trueth of God And Kyng Achab wyth eyght hundrid and. L. pryestys and Prophetys of Baalle hadden the false parte And efte Micheas one alone Prophete of God had the truethe ayens foure hūdryde Prophetys of Baall that councellidē Achab to warre to hys owne shenshipe and death So nowe a fewe pore men and Ideots in comparisōe of clerkis of Schole moune haue the trueth of holy scrip ture ayens many thousand prelatis and religiouse y t ben yeuē to worldli pride and couetise simoni hypocrisie and other fleshly synnes moste sithen these pore men desirē only the trueth fredome of the holi gospel holy sc◅ipture acceptē mās law ordinaūcis only in as mych as they ben groūdid in holi scripture either good reasone and cōmon profite of christen puple and worldly prelatis and feinid religiouse grounden hem on sinful mens statutis that sownē pryde couetise and letten y e trueth and fredome of goddis lawe to be knowne and bringin christē puple in endlesse thraldome and greate coste But it is to be drede full sore leste kyngis and lordis bene nowe in the former synnes of Manasses god graunte that they repent verily and make amendes to god and man as he dyd in the ende for they setten Idoles in goddis house and exciten men to Idolatri and sheden innocēt bloud in many maneris as Manasses dyd Firste thei setten in here hert that should be the temple and speciall chamber of god the Idole of couetise eyther of Glotonie either of Pryde either of other greate sinnes For
thryde Dicte And God seyth in the Psalter of suche tyrantes they deuoren my people as the meate of bred Howe miche bloude Lordis sheden in warris for pryde and couetyse by coun◅eil of false prelates cōfessouris preachars it passeth mans wyt to te◅ully in this lyfe But of shedynge bloude sleyng of poore men by ◅drawyng of Almese and in yeuyeng it to deade stockis either stones eyther to riche clerkis and feyned relygiouse were to speake nowe yf a mā had the spirite of gostly strength Nowe men knelene and preyen and offren faste to deade Imagis that han neither hunger nor colde dyspisen beaten and sleen chrysten men made to the Image lykenes of the holye Trinitie what honour of god is this to knele and offer to an Image made of synfull mans handis and to dispise and robbe the Image made of goddes handis that is a christen man either a christē woman Whan men yeuē not Almese to pore nedie men but to deade Imagis eyther ryche clerkis they robben pore men of here due portion and nedfull sustinaunce assignyd to hem of God him sylfe And whan suche offerars to dead Imagis robben pore men thei robbē Iesu Christe as he seyth in the xxv chapiter of Mathew That that ye dydden to one of these leest of myne ye dydden to me And if they shulen be damnid that yeuen not meate and dryncke and other necessaris to pore men as Christ seyth where shoulen they bicome that robben pore men and so Iesu Christe him silfe And if these tweyne that yeuen not lyuelode and that robben pore men shulen be dampnyd sodeape in Hell where shulen false teachars styrars and confessours bicome that styren Lords and rych men to robbe thus pore men to do thys vnder the coloure of excellent Almese and holynes But mourne we sore for thys cursydnes and prey we to God wyth al oure herte that sythyn Lordis and prelatis suen Manasses in these open sinnis God styr hē to sue Manasses in very penaunce and make a mendis to God and men leste our rewm be conquiryd of aliens either of Heathen men for these open synnis and many mo The. xi chapiter The fyrste boke of Esdras tel tellyth howe Cirus Kynge of Persys yafe lycence to Iewis to turn ayen to Ierusalem Iudee bylde the tēple of God in Ierusalē And bade y t other me◅e in his rewme shulden helpe to this bildinge and he yafe the vessellis herto that Nabugodonosore had taken awaye fro Ierusalem Than is telde the noumbre of hem that turniden ayen into Iude vnder Iosue the prieste the sonne of Iosedeche and vnder Zorobobell the Duike And howe they bygunnen to bylde the auter and the Temple and what lettynge they hadden of enimies and what conforte of God and of his Prophetes Than it is telde what sorowe Esdras made for the Princis and Pristes and commons token Heathen women to wyfes ayens the Lawe And howe the Princes and the Puple repentiden mekely and veryly maden amēdes to Godde men In the boke of Neemie whyche is clepyd the Seconde boke of Esdras is toolde howe Neemie ▪ gate graunte of the Kynge to bylde the wallis of Ierusalem And howe he and other men boeth Priestis and other princis and comins byldeden the yatis and walles and lockis and touris aboue for defence of enimies And howe the enemyes of Iewis purposiden w t stronge hande to slea Iewis priueli distri here wercke Thā halfe y e parte of yong mē made the wercke halfe the parte was re die to bataile Wyth one hande they madē the wercke w t the other they helden the swerde and eche of hem y ◠bilded was gyrde w t his swerde Than it suith howe Neemie Duke of the puple dyd frely hys office and toke no coostis assignid to the Duke And he dyd thus for the pouertie of the puple After thys doing Esdras rede in the boke of goddys lawe fro the morningtide tylto noone before the multytude of men and women And dekenis maden scilence in the puple to heare the lawe And Esdras red in the boke of gods lawe fro the fyrst daye tilto the last Than the children of Israel camen togidyr in fastynge and in sackis either hairis and earth was ◅n hem And the seed of the sonnis of Israel was departid fro eche Alyen sonne and they stoden byfore the Lorde and knowlechyden here synne and the wyckydnes of here fadyrs And they rysiden to gidir to st◅nd and they readden in the boke of the lawe of here God Foure sythys in the daie and foure sithis in the night they knowlechyden and heriydē here Lorde God And Dekenis ◅ryeden wythe greate Uoyce to here Lorde God and baden the Puple ryse and blesse God Than suyth the solemne confessiō of Esdras howe he knowlechyde fyrste the gloriouse werkes of God and afterwarde the horrible synnis of all the puple and of here fadyrs And than al the puple made cou◅naūt swore to kepe gods law and to bie not in y e Sabot holy daie of hem that broughten vyteilis to sell. And they byhyghten to paye the fyrste frutis to priestis and tithis to Dekenys and to brynge all thys to the temple of God At the laste Neemie su◅eryd neither Iewes neither Strayngars sell neyther bye in the Sabottis Not only in Ierusalem but neither in placis nigh the wal◅s And he rebukyd and curssyd and beate menne and made hem ballyd that tokē alien womē to here wyfs As of Osotus of Amō and of Moab And chargid hem greately in the Lord that they shulen not yeue here doughters to the sonnys of heathen mē take not of y e doughters of heathē men to here owne sonis to hem s◅lt This proces of Esdras Neemi shuld stir vs to be bysy to bylde vertuis in our soule after turnyng ayene fro catiftie o◅ sinne to fyght ayens temptatiōs and byld faste vertuis as they foughtē wyth the toon hōde ayens enimies and bildidē wyth the tother honde And we shoulden be full bisy to kepe the gostly Sabot in good werks and heriyng of God sithen they weren so bisy to kepe the fyguratyse Sabot Though the boke of Tobie is not of bileue it is full deuout storie and profytable to the symple Puple to make hem to kepe pacience goddis heestis to do workis of mercie and to teache well here chyldren and to take wyfes in the drede of God for loue of chyldren and not all for foule lust of bodi neither for couetise of the goddis of the worlde And also childrē moūe learne here by yong Tobie to be meke and obediente redie to serue fadir and modir in her nede Therfore among all the bokis of the olde Testament simple men wyt shoulen read heare often this boke of Tobie to be trewe to God in prosperitie and aduersytie
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
earth y ◠fytyth ayens sennis and Fendis To morall vnderstonding it singnifyeth a Christē sowlle To anagogike it sygnifyeth holy church reynyng in blysse eyther in heauen and tho that benne therin And these three Gostlye vnderstondyngis ben not autentike either of beleue no but tho ben growndyd openly in the text of holy Scripture in oo place ether in other either in open reason that may not be distryid ▪ Either whan the Gospelars either other Apostles take Allegorie of the olde Testamēt and confirmen it As Poul in y e Epistil to Galathies the. iiii chapiter preuyth that Sarai the fre wyfe and principall of Abraham wyth Isaac hyr sonne signifieth by Alegorie the newe Testament and the sonnis of byhest And Agar the handmayde with hyr sonne Ismael signifieth by Alegory the olde Testament and fleshly men that shulen not be receyuyd into the heritage of God wyth the sonnis of byheste that holden the trewth and fredome of Christis Gospeil wyth endelesse Charitie Also holy Scripture hath manye figuratife speachis And as Austin seyeth in the thryd boke of christen teachyng that Autours of holy Scriture vsen moe figuris that is moe figuratyfe speachis than gramariens moune gesse that readen not tho figurys in holye Scripture It is to be ware in the begynyng that we take not to the Letter a figuratyfe speach For than as Poule seythe the Letter sleayth but the Spirite that is Gostly vnderstondyng quyckennythe For whanne a thynge whyche is seyed figuratyfely is taken so as if it be seyed propirly me vnderstondyth fleshly And none is clepyd more couenable the Death of Soull than whan vnderstonding that passith Beastis is made sogette to the fleshe in suyng the Letter Whateuer thyng in Gods worde may not be referrid propirli to honestie and vertuis neither to the truth of feyth it is figuratife speach Honesti of vertuis perteinith to the loue of God and our neyghbours Truth of feyth perteynith to knowe God and thy neighboure Holy scripture cōmaūdith nothyng but charitie it blamith nothyng no but couetise And in that maner it enformith the good vertus either y e good conditiōs of men Holy scripture affirmith nothing no but christē feith by thyngis passid present and to cōmyng All these thyngis perteinen to nourish charitie and make it strong and to ouircome quench couetise Also it is figuratife speache where the wordis maken Allegorie either a dearke lykenes either a Parable And it is figuratife speach in y e first chapter of Ieremie To daie I haue ordeinid the on folckis and rewmis that thou drawe vp by the rote and dystry and bylde and plante That is that thou drawe out olde synnis and dystry circomstaūcis either causis of tho and bylde vertuis plant good werckis and customis Al thyngis in holy scripture that semē to vnwise mē to be ful of wykidnes ayens a mā himsilfe ether ayens his neyghboure ben figuratife spechis and the priuities eyther gostly vnderstondyngis shulden be sought oute of vs to the fedyng eyther kepyng of Charitie Such a rule shal he kepte in figuratife spechis that so loug it be turnid ◅n mynde by diligent consyderation tyl the expownyng either the vnderstondyng be brought to the rewme of Charitie And if any speach of scriptur sowne propitly Charitie it o with not to be gessid a figuratife spech And if it for byd wickidnes either cōmaūde profite either good doyng it is no figuratife speach If it seme to cōmaūde crueltie either wyckidnes eyther to for byd profyte eyther good doinge it is a fyguratife spech Christe seith If ye eatten not the fleshe of manis sonne drynken not hys bloud you shoullen not haue lyfe in you Thys speache semyth to cōmaūde wyckidnes eyther crueltye therfore it is a fyguratyfe speache and cōmaundith men to cōmune wyth Christis passi on and to kepe in mynde swetly and profinablie that Christis flech was woundid and crucifiede for vs. Also whan holy scryptur seyth If thyne enimie hunger fede thou hym if he thryste geue thou drynke to hym it cōmaundyth benefyte eyther good doynge Whan it seyth thou shalte gather togyther coles on his heade it semith that wickednes of euyl wil is cōmaundyd Thys is seyd by fyguratyfe speach y t thou vnderstoud that the coolis of fyre ben brenyng weilyngis either mourningis of pēnaunce by whych the pryde of hym is made whole whyche soroweith that he was enimie of that man that helpith and releuith his wrechednes Also the same worde either the same thynge in Scripture is taken some tyme in good and some tyme in Euyll As a Lion signifiyth some tyme Christe and in an other place it signifith y e deuil Also sowr dough is set some time in euil wher Christ seith beware of the sowre dough of the Phariseis which is Hypocrisie Sowre dough is set also in good whan Christe seyth the rewme of heauens is lyke sowre dough c. And whan not oo thyng alone but tweyne eyther moe ben felyd eyther vnderstōden by the same wordis of scripture though it be hyd y ◠he vnderstode that wrote it is no peryle if it maye be preuid by other placis of holy scripture that ech of tho things accordith wyth truth and in hap the autour of scripture seith the ilke sentence in the same wordis which we wolen vnderstonde And certis the Spirite of God that wrought these thyngis by the Autour of scripture byfore seeth wythouten doubt that the ilke sentence shulde come to the readar either to the hearar Yea the Holygoste purueied that that ilke sentēce for it is groūdid on truth shuld come to the redadar either hearar For what myghte be purueyed of God largelyer and plētuouselyer in Gods spechis thā that the same wordis be vnderstōden in many maners which maners other wordis of God that ben not of lesse autoritie make to be preuid Austine in the. iii. boke of christen teachyng seyth all thys and myche more in the bygynyng therof Also he whose herte is full of charitie comprehendith wythouten any erroure the manifold aboundaūce largist teching of Gods scripture For why Paul seith The fulnes of law is chariti And in an other place The ende of law that is perfection eyther fyllynge of the lawe is charitie of clene herte and of good cōscience and of feyth not feynyde And Iesu Chryst seyth Thou shalte loue thy lorde God of al thyne herte and of al thy soule and of al thy mynde and thy neighbour as thy selfe For in thes two cōmaūdemētis hangith all the lawe and the prophetis And as the rote of all euillis is couetyse so the rote of al goodnes is charitie Charitie by which we louen God and the neghbour holdyth sykerlye al the greatnes largenes of Gods speachis Therfore if it is not leisure to seke al holi scripturs to expowne al the wlappings of words to perse all the priuities of scrypturis holde
dyd thys ouer myche and wyth some pryde and iustyfyede hym selfe ouermich that his frindis cōceiuidē that he blasphe myde God and preuyd God vnrygffulle And of these two poyntys Iob repentyde in the ende Than Godde foryafe to hym thys lyttle syne and appreuyde hys true sentēce and damnid the errour of his aduersaries Than Iob preied and made sacrifice for his aduersaries and God hearde hym and did mercie to hem And Godde addyde all thyngys duble that Iob hadde And he had xiiii thousande of shepe and. vi thousande of Camellis and a thousāde yokis of oxē and a thousande Femell Asses and seuen sonis iii daughters And Iob lyued vii score yere after hys turmente sygh his sonnis the sōnis of hys sonnis tilto the. iiii generacion Thys proces of Iob shuld styr men to be iuste of lyueyng and to be patient in Aduersitie as Iob was and to be stidfaste in christen feyth and answere wysely and mekely to heretikis and aduersaries of ou◅ fayth as Peter Poule techen and euer be meke and full of charitie and prey for our enimies and loke after mede in heauen and not in earth for our good dedis The Psalter comprehendith al the olde testament and newe and techith playnely the misteries of the Trinitie of Christis Incarnation Passion and Riseyng agayne Stiynge into Heauen and sendyng downe of the Holygoste and preachyng of the Gospell and the commyng of Antichrist the generall dome of Christ and the glorie of chosen men to blis and the peynis of hem that shulen be damnid in Hell And ofte rehersyth the stories of the olde Testament and bryngyth in the kepeyng of Godis hestis and loue of Enimies No boke of the olde Testament is harder to vnderstondyng to vs Latines for our letter discordith mych fro the Hebrwe And many Doctouris taken lyttle heede to the letter but all to the gostly vnderstondyng Well were hym that coulde well vnderstonde the Psalter and kepe it in hys lyueyng and seye it deuoutly and conuicte Iewis thereby For many men that seyne it vndeuoutely and lyuen oute of charitie lyghen foul on hemsylfe to God and blasphemen hym when they crien it full lowde to mennis Earys in the Chyrche Therefore God yeue grace to vs to lyue well in charitie and s◅y it deuoutely and vnderstonde it truely and to teach it openly to christē men and Iewis and bryng hem thereby to oure Christen Feyche and brenyng Charitie The Prouerbis either Parablis of Solomō teachē men to lyue iustly to God and man Ecclesiastes teachith men to forsake and set at nought all goodys in the worlde and to drede God and kepe his hestis The songis of songis teachē mē to set al here herte in the loue of God of here neighbours to do all here busines to bring men to charitie and saluation by good ensample trew preachyng and wylfull sufferyng of peyne and death if nede be Prouerbis speaken mych of wisdome and kepyng of Gods hests in cōmondyng trewe teachyng and in repreuyng false teachyng And prouerbis teachen mych of ryghtfulnes and iuste domis and gouernaūce of punishyng of Adulterie and other falsenessis and cōmenden mych iust Lords and sogets repriuen strōgly wronful Lords rebel sogettis Also Prouerbis teachen derkly the mysteries of Christe and of holy Chirch and teachen mych wisdome and prudēce for the soul and the bodye Therfore Lords and comeners also and namely priestis shulen study well thys boke and rule hemsilfe therby to saluatiō of body of soull Ecclesiastes is a full sotill boke For Solomō speakith in many persons and concludith here intent and sentēce Not in appreuing the sentēce of fleshly men that preisen more bodily goodis and lustis of the body than heauēly goodis likyng of vertuis damnith many errours of mē shewith that al is Uanitie tyll me come to the dred of God keping of his hestis Therfore men moten be wel war how thei vnderstōdē Solo mō in this boke y t thei appreuē none errour damnē no truth for miscōceyuyng of Solomons wordis and the Holigostis wordis in this boke The songis of songis techē derklye the state of y e Sinagoge fro the goyng out of Egypt tylto Christis incarnation and passion And than tho songis teachen the state of Christis chyrch and of the Synagoge in the ende of the worlde and treaten hyghlye of loue to God and neyghbouris also And thys boke is so sotle to vnderstond that Iewis ordeyniden that no man should studye it no but he were of xxx yere and had able wyt to vnderstōd the gostli pryuities of thys boke For some of the boke semith to fleshly mē to sow vnclene loue of lecherie where it tellyth hygh gostly loue and great priuities of Christe and of hys chyrch Therfore men moten be full well ware to conceyue weil the wordis of the Holygoste in thys boke and knowe whan Christ speakyth to the chyrch either to the Synagoge and whā the Sinagog speakith to God and whanne the chyrche speaketh to Chryste And whan God speakyth to Angelis Patriarkis prophets and Apostles whan these persons speaken to y e synagoge eyther to the chyrche either ayen warde The boke of wisdome though it be not a boke of bileue teachith miche rightfulnes preysyth wysdome repreuyth fleshlye men for here false byleue and euyllyuyng and cōmendyth mych iust men sadde in byleue vertuouse liuinge And it toucheth mych of Chrystys incarnacion hys manhede and godhede togither and damneth greatli Idolatrie and false worshypynge of Idolles and false goddis Thoughe Ecclesiasticus be no boke of beleue it teacheth mich wysdome and prudence for Soule and body hath mich y e sentence of prouetbis And cōmaūdyth men to thynke and speake of gods hestis for to dread God and loue hym and euer haue mynde of death of the great dome to kepe men out of synne and in perfecte loue to God and man Also it preisith mych almese and good preier and repreuith greatly extortions and wrong and false othis and false measuris and false weyghtis and al fraude priuie and aparte At the last it cōmendith good men and heriyth God that deliuerith fro all perilis If thys boke be well vnderstōd it is profitable both to gost ly gouernouris and bodily Lordis and Iusticis and Comins also The Prophetis han a general Prolog for all And for I declarid some dell the great Prophets and in partie the smal Prophetis and thyncke sone to make an ende with Godes helpe of the Glose of the smal Prophetis I thynke now to passe ouir wythouten any tariyng The first boke of Machabeis tellith howe greate dystructyon and crueltie Antioke the noble dyd ayen the Iews and how mani thousandis he kyllyd of hem that woldē holde Goddys lawe And brent
the bokes of Gods lawe and defoulid the temple of Ierusalem and compellyd men for dreade of death to do Idolatrie and forsake God and his Lawe And he toke vesseles and tresourys in the temple and bare into hys lo◅de And he brente the Citye of Ierusalem and dystried the housis therof and the wals therof in cōpasse And he toke the hygh toure of Dauid and set men of armis therin to lette men come to Ierusalem and they dydden mych harme to the puple of Israell ▪ And who euer helde the boke of Goddis testamente and kepte hys Lawe was slayne by cōmaundement of Antioke the Kyng And women that circū◅ididen here chyldren weren slayne by cōmaūdement of Antioke the Kyng And thei hangiden chyldren by the neckis by all the houses of men of Israell and kyllyden hem that circūcididen chyldrē Than arose Matathias y ◠pryst and fled fro Ierusalem into Modin and byweilede greatly thys distryynge of the puple of the temple and citie and of al the lond And he ayene stode the Kynge and hys ministers and kyllid the Kingis ministres that cōpelliden men to do Idolatry And he killid a man that did Idolatri on the auter dystried the auter wheron Idolatrie was done Than Matathias and hys sonnys fledden into hyllis and leften all thyngis whych they hadden in the Cittie And mani men that soughtē dome ryghtfulnes and woldē kepe Gods Lawe camen to hem into deserte Heathen men made wars on hem in Sabates and manye dieden in here simplenes for thei nolden make battel in Sabatis Than manie Iewis weren gaderyd to hym and maden a greate Ooste and weren redye to fyght in Sabattis and thei kylliden synnars in greate wrath And Matathias and hys fryndes compassiden and dystrieden auters and circumcididen chyldren whych they founden in al the coastis of Israell And they pursuiden the chyldren of pryde and the werke hadde prosperitie in his hondis And they gotten the law fro the honds of heathen men and of kyngs yeauē not strēgth to the sinful mā And whan Matathias was in poynte of Death he comfortyd hys sonnis to put here lyues for the law of God bi ensample of Abrahā and other holy mē byfore goyng And he ordeynid Iudas Machabeus to be Duke of bateyl and ordeynid Simont hys sonne to be Fadyr and priest to hem for he was a man of counsell Than bene tolde manye batteylys of Iudas Machabeus ayens heathen men and of great vyc torie bi Goddis help Than Iudas Machabeus made frendshyp wyth Romaynis for her prudence ryghtfulnes powre And whan Iudas was deade in batteyle the puple ordeined Ionathas hys brother theyr prynce and Duke for to hollde war ayens heathen men Than ben telde many bateils of Ionathas vyctories whyche he had ayens heathen men Than Ionathas after many vyctories sente to renulle frenshy pe wyth Romayns and Sparcyatys that weren of the Kynne of Iewis And Ionathas and hys sonnis weren slayne at the laste bi treasonne of Trifon that was an heathē manne and myghtie Duke Than Simont was made Duke of the Puple and in the styd of Iudas Machabeus of Ionathas and he dyd many bat teylis and strong had great victories ayens heathen men And Iewis hadden much reste vnder hym and he made stronge holdys and cy◅yes in Iuda And he renullyde frendship wyth Romaynis and Sparciatys and hade mych glorye of hys folke and of heathen Kyngys And at the laste Symont and his sonnis werē slayne by treasone and Iohn hys sonne was Prynce of priestys after hys fathe◅ys dayes and dyd manye bateyls ayens heathen men The seconde Boke of Machabeys tellyth mych the same sentence of the fyrste boke and hath a fewe speciall poynts of Eliodorus and of Eliazarus and of the noble Wydo we and hyr seuen sonnis Eliodorus was sente of the Kynge to take awaie the treasuris of the Temple of Ierusalem and bere tho to the Kynge And thoughe the treasourys weren kepte for the lyfelode of Wyddowes and fatherlesse chyldren and some weren another manys goodis Eliodorus wolde algate beare al to the Kynge But God made hym hys felowis sore aferd And Elidorus was beaten almost to death of a ferdful one sytynge on an horsse that hade two younge men aboute him And Elio dorus was cast downe to the groūd and was borne out on a bere and ley doumb◅ And whan the hyghste Prieste offrid sacrifice and preied for y e helth of Eliodorus God grauntyd lyfe to hym And he thankyde God and the hygheste priste and yede to the King and tolde hym howe it stode And he wytnessid to al men the greate werkis of God whych he had sene with hys iyen Than is tolde of the curssyd dedys of Iason the prieste that came in by Simonie and woulde brynge the Iewis to Idolatrie and Sodomitie and to forsake God and hys Lawe Than is tolde of the greate crueltye of Antiochus whych he dyde ayens the Iewes and the holie place of Ie rusalem and God suffrede thys for the synnes of y e puple for why God chees not folke for the place but the place for the folke Than Eleazarus cheese to dye a sharpe Death rather that he woulde breke Goddys lawe in a litle pointe to eatte porke yea to feyne to eate porke After thys it sueth howe the blyssyd wyde we and hyr vii sonnys weren martyryd for they noldenne breake Goddis lawe and howe gloriously the blessede mother comforted hein to take Death with ioye for the law of God Thys story of Machabeys shoulde styr Christen men to holde Goddys law to life to death And if knights shulē vse y e swerd ayens any curssyd men they shouldē vse it ayens lords and pryestis principally that woldē compel men for drede of prisone and death to forsake the trueth and fredome of Christis gospel But God for hys greate mercie yeue verye repētaūce to hem that thus pursuē tru men and graunte patience mekenes and charitie to hem that benne thus pursuyd Amen The. xii Chapiter But it is to wytte that holy scripture hath iiii vnderstōdyngis Literal Moral Aligorike Anagogike The Literal vnderstōdyng teachith the thynge done in dede And litteral vnderstandynge is ground and foūdement of iii. gostli vnderstondingis In so mych as Austē in hys Epistle to Uincent other doctours seyne Only by the lytteral vnderstondyng a mā maie argu ayens an aduersari Aligorike is a gostli vndirstōding that teachyth what thyng men owē to beleue of Chryste eyther of holye Churche Morall is a gostly vnderstandyng that teachyth menne what vertues they owen to sue and what vyces they owne to flee Anagogik is a gostly vnderstandynge that teacheth men what blisse they shullenne haue in heauen And thes iiii vnderstondingys moune be taken in thys worde Ierusalē For why to y ◠literall vnderstondynge it sygnifieth an earthly cytie as London or such an other To Alygorye it syngnyfyeth holy churche in