Thou&yogh; al holi writt is ful trewe, nedeful and comfortable to mankynde, netheles the holy gospel, as the herte and spirit therof, is moost profitable to synful men and alle that schulen be saued. Therfore alle men and wymmen that han discrecioun, schulden moost bisily traueile to kunne and kepe the holi gospel, and teche it for the abilite of her staat, namely in holy lyuynge, as Crisostom seith in his prologe on Matheu. Therfore Seint Austyn in his book of kynde and of grace, in the lviij^o. c. seith thus, The lawe of the gospel is lawe of charite and of parfi&yogh;t fredom, without which noon may be saued. And therfore Seint Jerom translatide and expownede manye bookis of the bible to wymmen, as men moun pleynli se in hise prologis on dyuers bookis of the bible. Here begynneth another prolog.

Sithen aftir the assencioun of Crist the Holy Goost enspiride the hertis of the apostils, and sent them, and hertide hem to preche what Crist dide and tau&yogh;te, four speciali of alle weren departide, that prechide the conuersacioun of God in erthe. And also ther prechinge, the which is propirli callid the gospel, thei wroot in ther owne volyms for this entencioun, that the lif of oure Lord Jhesu and his conuersacioun in erthe, the which was perfi&yogh;t ensample to oure lyuynge, schulde be in our mind, and shulde euermore be had bifore oure i&yogh;en as the rule of our lyuynge, and that his doctryne shulde not be distried thoru&yogh; the witness of fals techinge of heretikis. Of the foure that made the gospel, first was Matheu, that whanne he first in the Jewrie with the apostlis hadde prechide the gospel of Crist, he in wil to passe to techinge of othir naciouns, that were callid gentilis, he wroot the gospel in Ebrew tunge, that he shulde be as present thoru&yogh; his writinge to his britheren, fro whom he wente bodili awei. The which writinge he left aftir him, as a thinge that schulde stirre hem to haue mynde of him, and speciali that he schulde conferme the feith of his firste britheren in God; that the schadowe of the old lawe schulde no more be vsid, but the sothfastness of the gospel; and also that false prechouris and peruerters of holi chirche schuld not ouer sowe in the gospel of Crist ony errouris. And aftir that holi chirch was largid, holi fadris bisiede hem, that the same gospel schulde be translatid into the langage of Grew and Latyn. And Mathews tretinge is speciali of the manhede of Crist, thou&yogh; he seie othere secundarie thingis. Wherefore he bigynneth at the generacioun of his manhede, seijnge in the bigynninge of his writinge, The booke of the generacioun of Jhesu Crist. And ri&yogh;tly is Matheu first sett, not as bi naturel order, bot bi artificial ordre; for bi the naturel ordre Joon, that was last, and moost passingli tretith of the godhede of Crist, schulde be first; for the godhede was or the manhede, and the godhede is hede of the manhede. But we trowen, that this was doon thoru&yogh; the counseil of the Holi Goost, that he that tretith of the manhede of Crist, is sett first in ordre. For it is acordinge and skilful, that oure witt ascende litil and litil to the bettere, and that bi feith and the sacrament

of the manhede taken of God, it schulde be brou&yogh;t to the euerlasting hede of the godhede. Netheles summe seien, that Matheu tellith the incarnacioun of Crist after the king of kingis, and therefore the kingis, `he seith, come to seke, and seiden, Where is he, that is borne king of Jewis? And also he apperide as king bi the sterre; and also it is seid, that Heroude dredde the king that was born. Also Mathew, in acountinge of the generacioun of Crist, goith by Salamon. For Matheu to his bigynning, at the generacion of Crist aftir his manhede, and the ordre of his tellinge, he ledith to the resurreccion of Crist. Netheles, as it is seid, Matheu wroot the gospel for cause of them that reiside the circumcisioun, and wolde not fulli be drawen fro there obseruaunce, thou&yogh; thei hadde taken the baptym; and therefore his entente is to reise them fro ther fleischli vndirstondinge of the lawe to the goostli vndirstondinge of Crist, that thei schulde more sikirly take the sacrament of cristen feith, and that thei schulde more stabli hold the feith; in as miche as thei se not ellis fulfillide, but that was bifore seid in the prophetis. And therefore to hem he writith his book, and seith, The book of the generacioun of Jhesu Crist. In the bigynninge of the book Matheu schewith opinli, that he wole trete of the generacioun of Crist, but of the fleischli generacioun, and not of the tothir, the which is euerlastynge. For holi scripture axith, and seith, Who schal telle his generacioun? Also in this, that Matheu is taken in liknes of man, is declaride that he biginnyth at the begynnynge of the generacion of Crist aftir his manhede. And it is to note also, that Matheu at the bigynnynge of his book followith the maner of the men of Ebrews; for thei were wont in the byginnyng of ther bookis for to set in the bigynnynge the name of the book, telling what thei treten in that book; as the first book of Moises is callyd the book of Genesis, for it tretith of the bigynnynge of the world and first formyng of mankinde. And as other books haue ther name of ther bigynnynge and tretinge, so Matheu, for he bigynneth at the generacioun of Crist after his manhede, therfore he bigynneth his gospel, and seith, The book of the generacioun of Jhesu Crist. And it is to note, that Matheu settith the generacioun of the new man Jhesu Crist a&yogh;ens the generacioun of the olde man Adam, thoru&yogh; whom we fell to the deeth and to synne, for to schewe to vs, that we ben fulli restorid by the generacioun of Crist, as we fell doun thoru&yogh; the filid generacioun of Adam. Weel therfore acordith this new testament to the olde, for the old testament bigynnyth at the generacioun of the first man, and making of the world, and the new testament bigynneth at the generacioun of the second man Jhesu Crist, and at the restoringe of the world. The first book is callid the book of Genesis, and it treteth of the ordynancis, the which were in the biginnynge, but not perfi&yogh;t; for the old lawe brou&yogh;t no man to perfeccion, or to heuene. But this new book of the new lawe is callid the book of generacioun, and treteth of goostli thingis, the which bringith man to perfeccioun. The old book tretith of hostis offringe, and of old preesthood, and this not but in figure. But this book tretith of the verri preest Crist Jhesu, and how he was in the verri hoost offrid and parfit for vs, and fulfillid in the old lawe. The book of the old lawe tretith of the delyuering of the children of Israel out of Egipt; this book of the newe lawe tretith of the delyuering of the peple of God fro helle. The book of the olde lawe tretith of the entre of the children of Israel into the lond of promission or of biheste; this book of the newe testament tretith how our caytifte was lede into heuene, and also it tellith of oure entring into the bliss of heuene. So alle thingis that were in figure in the tothir lawe, in this lawe of the gospel ben schewid alle tho fulfillid goostli. But it is seid bifore, this new generacioun is sette in remedie a&yogh;ens the old generacioun; for the firste generacioun brou&yogh;te vs to dampnacioun, and the secunde bringith vs to saluacioun and blis; that brou&yogh;te vs out of paradijs, this bringith vs into paradijs. MARK.

Sith Seint Mark, so ful of the Holi Goost that he was maad of him to be oon of the iiii. gospellers, and to be martirid for Crist, held him silf so vnworthi to be preest, and therfore kutte of his thombe, to be vnable to preesthood; myche more we synful wrecchis, ful of vnkunnyngis and synnis, schulen holde us silf vnworthi to the hi&yogh;e ordre of preesthood. But sith we haue bounden vs wilfulli to this holi ordre, amende we into bettir that that we haue doon

vnworthili bi ignoraunce, and studie we faste ny&yogh;t and day in holi writt, to amende our ignoraunce. And encrese we euere in mekenes, in chastite, in wilful pouert, and in charite to God and to men, to freendis and enemyes; and euere be we bisy in holi preieris and gode werkis, that we mowen be worthi to write and teche Goddis lawe to oure lyues eende, and studie how the gospel of Crist schal be vndirstonden. The gospel spekith sumtyme in parablis and lijknessis and allegories, and vndirstondith a goostli thing bi ertheli thing, outhir bi a propirte of kynde. In siche spechis and parablis and lijknes, loke that the sentence be groundid in open text, where the scripture spekith propirly withouten figuris, other in opun resoun that mai not be auoidid, so that al the sentence sounne to loue and charite of ne&yogh;eboris, and vertuous lyuynge. And this is the trewe sentence of alle derke placis of holy writt. Thus, whanne Crist is clepid a lomb, it is not vndirstonden of a doumbe lomb with iiij. feet, but the sentence is, that Crist is ynnocent and mylde as a lomb. Thus Crist is seid a stoon, that is, sad in vertues, that groundide othere men in vertues. Thus goode cristen men ben clepid scheep, that is vndirstonden, mylde. And yuel cristen men ben clepid kiddis, foxis, wolues, and othir malicious beestis. In the olde testament God bihetith worldli goodis and temporal prosperitees to hem that kepten hise hestis, but it vndirstondith goostli goodis and the blisse of heuene, which is principal meede of vertues. But the gospel of Jhesu Crist bihetith tribulacioun and sorowe in this world to hise kepers, and aboundaunce of goostli comfort, and euerlastynge blisse in heuen in bodi and soule. Therfore Jhesu Crist, that lyuede moost vertuousli, hadde grettist tribulaciouns, dispisynge and pursuynge, and sclaundir and peyneful deeth in this lijf, and now he hath moost glorie of alle men in blisse. And alle hise apostlis and loued freendis hadden the same in this lijf; but with this thei hadden so greet comfort of the Holi Goost in her soulis, that thei hadde greet ioie in her tribulacioun; and the more that her bodi was peyned for truthe, the more her soule was comfortid in God, with perfi&yogh;t charite to her enemyes. Therfor Crist seith in the gospel, in xvi. chapitre of Jon, The world schal haue ioie, and &yogh;e schulen haue sorowe; but &yogh;oure sorowe schal turne into ioie. And Austyn seith, If thou wolt not suffre pacientli tribulacioun, and hatrede of the world, and persecucioun with Crist, heed of holi chirche, thou forsakist to be a membre of Crist. For Poul seith in the ij. pistil to Tymothe, the ij. c^o., Alle that wolen lyue piteuousli eithir feithfully in Jhesu Crist, schulen suffre persecucioun. But ful comfort Crist seith in the fifthe chapitre of Matheu, &yogh;e schulen be blessid whanne men schulen curse &yogh;ou, and schulen pursue &yogh;ou, and seie al yuel a&yogh;ens &yogh;ou, liynge, for me, that is, for my lawe; make &yogh;e ioie, and be &yogh;e glad in that day, for &yogh;oure mede is plenteuous in heuens. And therfore James seith in the i^o. c^o., Mi britheren, deeme &yogh;e al ioie, whanne &yogh;e fallen into dyuers temptaciouns, that is, tribulaciouns. Therfore the apostlis &yogh;eden ioiynge fro the si&yogh;t of the counseil, outher presence, for thei weren worthi to suffre dispi&yogh;t for the name of Jhesu. And Poul seith ofte, We han glorie in tribulaciouns. And now we moun se, that now in tyme of grace vndir the newe testament, aduersitees and tribulaciouns is more schewynge of grace than prosperitees, thou&yogh; the olde lawe bihete men prosperite that kepte it, as the Ps. Beati omnes qui timent Dominum, bisemeth to bihete, and manie other placis of the olde testament. For in the newe testament temporal prosperitees, that was bihote in the olde testament, is turned into aboundaunce of vertues and goostli comfort, with persecucioun and tribulaciouns, as Crist and hise seruauntis hadden. And therfore ech cristen man make him redi in wil, and euere crie to God with al his herte, that he &yogh;eue to him grace, to suffre not oonli patientli, but also ioiefully, alle tribulaciouns in this world, and thus to be a trewe cristen man, truli suynge Crist. Another prologe on Mark.

This gospeler Mark, the which was the disciple of Petir the apostil, and he si&yogh; not Crist in bodi, but he that herde the prechinge of his maistir, wroot the gospel in Italie, in tyme of Claudius the emperour. And the cause was this, for he was preied of the disciplis of Peter, at whose axing he wroot the gospel, the which Peter confirmed after, as Clemens seith. And this book hath three parties. The first part lastith vnto the tenth chapitre, in the which parti he passith schortli to the thritti &yogh;eer of Crist; and ther is conteyned xiiij. benefitis or myraclis, that he dide on the peple, to conferme that he was verry God and man. In the secunde partie ben putt xiiij. thingis, that parteyne to the.....of the citee of Jerusalem; and this part lastith for the tenth chapitre vnto the xv. c^o. In the third part is maad mynde of the passioun of Crist, and of his resurreccioun.

LUKE.

Luk hath manie special poyntis, and nameli of oure Ladi, and almoost alle the poyntis of Matheu and of Mark; and therfore he comprehendith moost lettre of alle the gospelleris, thou&yogh; he haue not so manye chapitris as Mathew. As Luyk was first a bodily leche bi craft of kynde, so he is a myche bettir goostli leche of cristen soulis, bi techinge, prechinge and writynge of Cristis gospel. Sith Luyk lefte his craft of bodily medecyne, and suede so bisili Poul, to lerne and preche and write the gospel; myche ou&yogh;ten Cristen preestis to putte awei worldly bisynes and erthely lucre, to lerne and preche and write the holi gospel. But as Grosthed seith, in his secunde Dicte, Manye clerkis lernen lucratijf sciencis, to gete richessis and honouris of the world. Summen lernen filosophie, to knowe kyndis of elementis, of beestis, of eerbis, and of othere creaturis, to be preisid of men for these sciencis; summen lernen fisik, to make mennis bodies hole of dyuers sijknessis, that herbi thei seme as to reise hem fro deeth to lif, and geten therwith myche riches and honouris; summen lernen musik, to chaunge mennis hertis into dyuers affecciouns bi swetnes of songis; summen lernen the craft of alkymye, to make clene of vnclene metal bi greet traueile and craft, as to make siluir and gold of vnclene metals. But, he seith, a trewe techere of Goddis lawe schal make myche bettir chaungis goostli, in turnynge synful soulis fro her synne, than ony of these othir clerkis doon bi here kyndely sciencis. For as seynt Austyn and seynt Bernard seien, It is miche bettere, that a man kneew God and himsilf, than that he kneew heuene and erthe, and alle othir elementis and kindis of creaturis, and kneew not God ne him silf. And whanne men ben sike in the mooste perilous sijknes of orrible synnes, the techere of Goddis word may reise hem to lijf of grace; and that is withouten comparisoun bettere than the lijf of kynde, and myche bettere to turne synful men out of synne bi techinge of Goddis lawe, than bi craft turne o metal into another, as alkemyneris doon. And goode God of his merci stire his peple to be more bisi aboute vertues and goostly riches, that euere schal laste, than aboute ertheli richesse, that soone schal perische. Amen. Another prologe on Luk.

Whanne the gospel was spred bi Matheu in the Jewrie, and bi Mark in Italie, throu&yogh; the stiring of the Holi Gost, Luyk, that was the disciple of Poul, came the thridde in ordre; the which makinge hi&yogh;ere repeticioun, wroot the gospel to oon Teophile, in the cuntre of Acaye and Boyce. It is seid, that this Luyk was oon of the two disciplis, that wente to Emaws, to whom Crist aperide after his resurreccioun: and after he was the felawe of Poul, in preching to the naciouns; to whom this was a special entent of his traueil, that to the new men of Grece schulde be schewid and declarid the manhede of Crist, that they schulde not &yogh;eue ther entent to the fablis of Jewis for desier of the lawe; or ellis that thei schulde not be begilid thoru&yogh; counseil of heresye of false apostils, and turned fro sothfastnes and teching of Crist. And Luk principali tretith of the prechinge of Crist, thou&yogh; he lefte summe thingis vntold that other tellen. Wherefore he begynneth at the prechinge of Zacarie, Jones fadir, seiyng on this wise, There was in the daies of Eroude kinge, a prest, Zacarie bi name. And seint Luke ri&yogh;tly is lijkned to a calf, for it was a beest ordeined to sacrifise; and so of the sacrifise he tretith, of the temple, and of Jerusalem, in the processe of his gospel. In the bigynnynge he settith the preest preynge at the auter, and the folk stondinge withoute to preie. And also he tellith, as aftir the conseyuynge of Crist, Marie went to the bischopis hous Zacarie; where he makith mencioun of the generacioun of Marie and Elizabeth, the whiche was of the kyn of Aaron. And there he tellith the birthe of Baptist, and tellith also that Crist is born, and presentid with offrynge to the temple. There he tellith, how Crist with his modir visitide ech &yogh;eer the temple, and seith also how Crist, whanne he was twelue &yogh;eer oold, sat in the temple, techinge the doctouris. And aftir sich seijngis he concludith, in the eende of his gospel, how the disciplis of Crist were in the louynge of Crist, in the temple. This gospeler Luyk, in acountinge of the generacioun of Crist, goith by Nathan the prophete.

JOHN. Another prologe.

Joon treetith moost of the Trynyte, and of the godhede and manhede togidere. Joon wroot this gospel in Greek, and almoost al the newe testament was writen in Greek first. But the gospel of Matheu, and the pistlis to Ebrewis were first writen in Ebrew, as Jerom witnessith in his prolog on Matheu. Summe supposen resonable, that Mark wroot his gospel in Latyn, for as Jerom seith, he wroot into Italie, that is the cuntre of Latins. And so men supposen, that Poul wroot the pistil to Romayns in Latyn, for the same skille; for it was the moder tunge of that cuntre. And whi therfore schulde not men now write truly the lawe of God to cristen men in her modir tunge, that thei writen to? And alle the othere bookis off the newe testament were writen in Greek. And as Jerom and othere doctouris seien, whanne ony doute is in the lettre of the olde testament, thei schulen be proued bi the origynals of Ebrewis; so whanne ony doute is in the lettre of the newe testament, it schal be proued bi the origynals of Greek. But, as Lire seith, we cristen men moten be weel war of the origynals of Ebrew in summe poyntis. For now the Jewis han corrupt her olde lettre in tho placis where it spekith openly of the godhede of Crist, and thei haue do this for hatrede to cristen men, lest we schulden conuicte Jewis bi her owne lettre, that Crist is bothe God and man; but in alle othere placis we schulen take the origynals of Ebrewis. But for cristen men the newe testament is open ynow&yogh;. And whanne ony doute cometh in the lettre, outhir in ony vndirstondinge of the lettre, the Holi Goost schal teche us al truthe, as Crist seith in the gospel, if we doon truli that that is in us. And therfore thou&yogh; wickid men hadden brent alle oure bookis, God hath writen his lawe in cristen mennis soulis and consciencis, as he seith in the xxxi. chapitre of Jeremye. And therfore seint Joon seith in his firste pistil to cristen men, in the ij. chapitre, that the anoyntynge, that is, grace of the Holi Goost, techith &yogh;ou alle thingis that ben nedeful to saluacioun, and &yogh;e han no nede that ony man teche &yogh;ou, but as the anoyntynge techith &yogh;ou. For he that hath charite, hath Crist, in whom alle tresouris of wisdom and kunnynge ben. Netheles men schulde bisely lerne the bookis of holy writt, and speciali the newe testament, lest thei taken Goddis grace in veyn, and tempten God, in desirynge to haue kunnynge bi myracle, withoute traueile and lernynge of holy writ, where thei mowe come li&yogh;tly to verri knowynge of Goddis wil, bi good lyuynge and deuoute preiers, and bisi studie and lernynge of holi writt. And God graunte us a stidefast wil hereto. Amen. Here bigynneth another prologe of othere dyuers doctouris, on Seint Joones gospel.

This fourthe gospeller, Joon the apostil and the euangelist, whanne the wickide techinge of Cherynthi and Hebion, and of other impugnynge the manhede of Crist, was rife in the cuntre of Asie, aftir that Joon was reuocate fro the exile of Pathmos, he was preied of alle the bischops and other trewe cristen men of the chirch of Asie, that he schulde write sumwhat of the godhede of Crist, wher thoru&yogh; the rebelnesse of the heretikis my&yogh;te be ouer comen and distried. And for that he was so counseilid and stirid, thoru&yogh; the preier of his britheren in God, he seide that he wolde, if thei ordeynede a fastinge, and preiede the help of Jhesu Crist. And whanne this was don, he was fulfillid with the reuelacioun of God, as comynge fro heuene. He bigan first, and seide, In the bigynnynge was word, that is, Goddis sone. Also for that other euangelists speke miche of the manhede of Crist, and litil of his godhede, therefore he bigan his gospel at the godhede of Crist, for to write passyngly bifore other therof; and more expresseli and openliere tretith of the godhede than other, thou&yogh; he also ouer passe not vnseid other thingis, the whiche other gospellers treten of. And Joon takith his bigynnyng at the euerlastinge godhede of Crist, and his gospel rechith to the ioie of the resurreccioun of Crist. And this book is departid into nyne partis. The first part is of the getynge of the euerlastinge word; and this part bigynneth thus, In the bigynnynge was word, that is, Goddis sone. The secounde part is of the goynge forth or makynge of creaturis, of God here makere, that bigynneth thus, By him alle thingis ben made. The third part is of the incarnacioun of the word, that is, Goddis sone, that bigynneth thus, And li&yogh;t schijnede in derknessis. The fourth part is of the birth of Joon

Baptist, that bigynneth thus, A man was sent fro God. The fifthe part is of the clepinge of the apostils, that bigynneth thus, And Jhesus turnede him, and seinge hem suynge him, seide to hem, Whom seken &yogh;e? The sixth part is of the miraclis of him and of hise apostlis, the which pertaineth to the saluacioun of alle men, the whiche part in the second chap. bigynneth thus, The third day weddingis weren maad. The seuenth part is of the confermynge of iust men, the which is clepid the greete sermon of the Lord, that bigynneth in the xiii. chap. thus, Bifore the feeste day of pask. The eight part is of the passioun of Crist, in the xviii. chap., that begynneth thus, He went forth with his disciplis ouer the stronde of Cedron. The ninth part is of the resurreccioun, and the aperinge of Crist, in the xx. chap., that bigynneth thus, And in o day of the woke Marie Maudeleyn. And thus is maad open the mater of al the book of Joones gospel. I. CORINTHIANS.

As the apostil that cowde alle langagis, wroot the pistil to Romans in Latyn, so he wroot this pistil in Greek. Therfor as in the formere pistil he comendith grace, so in this pistil he discreueth sacramentis, in whiche grace is &yogh;ouen. Therfore in the firste pistil he techeth Corinthis of the sacramentis of holy chirche, and in the secunde pistil, of the mynystris of sacramentis. A postille here. --Poul wroot this pistil to Corinthis, that ben of Acaie. Corinthis weren conuerted of the apostil him silf, whiche bi Goddis comaundement was resident at hem a &yogh;ere and vj. monethis, and tau&yogh;te Goddis word among hem; but aftirward thei weren peruertid in manie maners bi false apostlis, so that thei departiden the vnyte of holi chirche, that is, cristen feith, and so pees of the chirche; and thei deniede the vertues and the valu of sacramentis, bi the meritis of mynystris. For thei gesside, that the sacramentis weren of sum valu, if thei weren tretid of goode men, and off more or of lasse valu, if thei weren &yogh;euen of more goode men. Aftir, he repreueth hem of the lecchour, whom thei suffriden among hem, that heeld the wijf of his fadir. Aftir, he repreueth hem for fraude among hem silf. And aftir, he techith hem of matrymonye, and of takynge of the sacrament of the auter, where thei erride ful miche, and of manye othere thingis; and aboute the eende of the pistil he settith a moral, excitynge, that is, to fle synnus, and loue and holde vertues. Another prolog on the pistil to the Corinthis.

As the apostil wroot the pistil that goith bifore, to my&yogh;ti men and proude, that is to say, to the Romayns, stiringe hem to acoord and charite, the which is seelden among riche men and my&yogh;ti of the world, so he wroot this secunde pistel to wise men and kunnynge, that is to seie, to Corinthis, mouynge hem to oonhede and lownesse of witt, or vndirstondinge, the which is seelden among kunnynge men. `Wherfore in the iiii. chap. he seith, If God wole, I schal come to you soone, and I schal not knowe the wordis of hem that ben blowen with pride, but the vertu. These Corinthis erriden in thre sacramentis, that is to seie, in baptym and in doctryne of it, of the which it is maad mynde vnto the fifth chap. Also thei erriden in matrimonye, and in causis of it, of the whiche it is seid fro the v. chapter vnto the ei&yogh;the chapiter. Also thei erriden in the sacrament of the auter and spiritual mete, of the which it is maad mynde fro the ei&yogh;th chap. vnto the xii. chap. Also thei erriden in oonhede of witt, bi stryues that were maad among them, of the which it is maade mynde fro the xii. chap. vnto the xv. chap. Also thei erriden in the resurreccioun of dede men, of the which it is maad mynde in the xv. chap. In the xvi. chap. is maad mynde of almesdede, by the which synnes ben for&yogh;ouen. And so al this pistil is deuydid into vi. partis. In the first part he makith mynd of the errour of baptym; in the ii. part, of the error of matrimonye; in the iii. part, of the bodi of Crist; in the iiij. part, of striues and discordis; in the v. part, of errour of resurreccioun; in the vi. part, of almesdede to be maad.

II. CORINTHIANS.

...stynatli the pistil, and magnified fals apostlis. But whanne summe of Corinthis weren amendid bi the firste pistil, for cause of othere of hem Poul writith this secunde pistil, and he puttith awei fals apostlis, and schewith the disceit of her prechynge. Also Poul blameth hem, for thei were scarse in almesdedis. And he comaundith thilke lecchour to be resseiued, whom he hadde bitaken to Sathanas. Also hem that weren in tribulacioun he comfortith bi ensaumple of hym silf, and techith that thei be not heuy ne grucchinge, for he is suget to pe......... ...ech dai for................ And here bigynneth anothir prologe.

In the formere epistil the apostil scharpli reproues hem, and moost for thei forsook not the ilke open lecchour, and for that summe of hem were amendid, and summe dwellide vnamendid; and for both these he writith this secunde epistil, that thei that were amendid be callid to more grace, and the vnamendid to be amendid. And the apostil comendid him silf bi al the epistil, that he shewe what worschipe and loue owith to be to the prelat, the which labourith so bisily aboute hise sugetis. And this epistil is departid into so many partis, as it hath chapitris, that is to seie, into xiij. In the firste chapitre, he comendith himsilf of pacience in tribulation, and vertue of word. In the ii., of pitee of relesinge, and in fruyt of preching. In the iij., of scripture, which he wrote in the hertis of hem, and of tho thingis that thei vndirstood in books. In the iiij., of ther amending of feith and of hope. In the v., of desire of the cuntre. In the vi., of the workis of penaunce, and a fadris hise sugetis. In the vij., of ensaumplis taken to innocent men, and of large almesse. In the ix., of the same. In the x., of cristen kny&yogh;thood, and of hise comparisouns to others. In the xi., of the greuousnesse of the gospel prechinge, and glorie of his kynrede, and ioie of tribulacioun a&yogh;ens false apostles. In the xij., of priuy reuelacioun. In the xiij., of loue of soulis, and autorite of prelacie. Therfore in this myrrour of prelatis, the first chap. is departid into iiij. partis. In the first part, aftir the salutacioun, he doith thankingis to God the fadir, of the consolaciouns geuen to him and to hem. In the secunde part, he makith mynde of the disesis that he sufferide in Asie, and how he was delyuerid bi miracle, where he seith, Forsothe we wol, that &yogh;e wite of oure tribulaciouns, etc. In the thridde, the cause of his tribulaciouns, that is to seie, the holyness of his conscience, where he seith, For whi oure glorie is this, the witnessynge of oure conscience. In the fourth, he excusith him, tellinge whi he turnede his purpos and his biheeste of comynge to the Corinthis, where he seith, And in that trist I wolde first come to &yogh;ou. GALATIANS.

Galathies ben Grekis, and thou&yogh; Grekis ben of sharp witt, &yogh;it the Galathies weren foolis and slou&yogh; to vndirstonde; for thei weren li&yogh;tli temptid of false apostlis to bicome Jewis, that is, to holde bodili circumsicioun and fleischli serymonyes, othir sacrifisis of Moises lawe; as false apostlis excitide Galathies to adde Moises lawe to the gospel, for thei affermide, that the feith of Crist withouten fleischli obseruauncis suffisith not to heelthe, and that Petir and James and othere apostlis, that weren with the Lord, medliden kepingis of the olde lawe with the gospel. Thei affermyde also, that Poul hymsilf dide othir thingis in Judee, and prechide other thing among hethene men; and with these thingis thei peruertide Galathies into fleischli kepinge of the lawe. Therfore the apostle wroot to hem, and a&yogh;enclepid hem to fredom of the gospel and cristen feith. Here bigynneth anothir prologe to the Galathies.

Galathies ben Grekis, and thou&yogh; thei ben of scharp wit, &yogh;itt thei weren folis and slow&yogh; to vndirstonde; for thei weren li&yogh;tli temptid of false apostlis to hold bodili circumcicioun and

fleischli serimonies of Moises law with the gospel. For the false apostlis seiden, that Petir and James and othere apostlis, that were with the Lord, medliden kepingis of Moises lawe with the gospel. And also thei seiden, that the feith of Crist without fleischli obseruauncis suffisith not to heelthe of soule. Therfore the apostil wroot to hem, to fredom of the gospel, and cristen feith. And this epistil is departid into tweye principal partis. In the first principal part, he is aboute for to schewe that the feith of the gospel suffisith vnto heelth of lawful men; and this part therfor longith to the feith, and it lastith to the v. chap., there he seith, Crist delyueride vs, etc. And the secunde part, the which longith to maneris, lastith fro the forseid place vnto the eende of the epistil. An othere prologe.

And thou&yogh; Grekis ben of scharp wit, netheles Galathis weren foolis and ful slow to vndurstonde. These Galathies token first of the postle the treuthe of feith and of techyng, but aftirward thei weren temptid of falsse apostlis to bicome Jewis, that is, to holde bodili circumsicioun and fleishli ceremonyes, ether sacrifices of Moises lawe. And false apostlis counceliden and excitiden Galathies in many maneris, to adde Moises lawe to the gospel; for thei affermyden, that the feith of Crist without fleishli obseruaunces sufficith not to heelthe, and that Petre and James and othere apostlis that weren with the Lord, medliden kepyngis of the lawe with the gospel. Thei affermyden also, that Poul him silf dide othere thing in Judee, and prechide othere thing among hethene men. Bi these thingis and othere siche, thei peruertiden Galathies, in so myche, that Galathies assentiden to hem, and passiden in to fleishli keping of the lawe. Therfor the postle a&yogh;enclepith hem to the treuthe of cristen feith and of the gospels techyng, and writith to hem fro Effesus, of grace of the gospel; of which he hadde writen also to Romayns, that worshipiden the lawe in liyk maner. But to Romayns, as to wise men, Poul vside hi&yogh;er wit, and deppere ether sotilier argumentis; and to these Galathies, as to lesse wise men, he vsith comyn word and esi. Also to these Galathies he seith, A! &yogh;e witles Galathies, to a&yogh;enclepe hem so to treuthe. Therfor the entent of the postle in his pistle is, to brynge a&yogh;en Galathies to religioun of feith and to treuthe of the gospel, whiche Galathies weren disseyued bi disseitis of false apostlis. The maner is sich. He biforsettith salutacioun, where he touchith shortli bothe of his dignyte and of the grace of Crist, a&yogh;enus bacbiteris and hem that han glorie of workis of the lawe, and he comendith his persoone, whiche the false apostlis dispiseden. Aftir the salutacioun, he repreueth Galathies of vnstablenesse; aftirward he comendith largilier his owne persoone; aftirward he repreueth Moises lawe in many maneres, and seith it shal not be holdun aftir Crist, that is, aftir Cristis deth and pupplisching of the gospel; for not oneli it profitith not to ri&yogh;tfulnesse and helthe, but also it anoieth ether harmeth now. At the laste, he comendith the gospel and the feith of Crist, that it sufficith to heelthe. An othere prologe.

The fynal conclusioun of the postle in this pistle is this, that bodili circumcisioun and othere sacrifices and obseruaunces of Moises lawe shulen not be kept with the feith of Crist, &yogh;he, that tho ben avoided bi Crist, so that afterward tho ben cause of deeth ether of dampnacioun to her keperis. And he doith this, for Galathies, that weren conuertid bifor him, weren disseyued bi false apostlis, so that Galathies circumcididen hem silf, and kepten othere obseruaunces of Moises lawe. And this pistle is departid in to fyue partis bi fyue maneris, bi whiche he procedith to declare the forseid conclusion. An othere prologe.

In the firste pistle, that is to Romayns, Poul tretith of power; in the laste pistle, that is, to Ebrews, he tretith of presthod and of hoolynesse; and in the myddil pistlis he tretith of wisdom, as in the twei pistlis to Corynthis and in this. And for errour is a&yogh;enus wisdom, in this pistle he tretith of errour, that is, to distrie errour. The mater of this pistle is parfit treuthe of cristen feith, with remouyng of cerymonyals of Moises lawe. The entent is so to reduce Galathies to

the treuthe of the feith, and to teching of the gospel. Twei partis ben of this pistle. The first part is of treuthe of the gospel; the secounde part is of goodnesse of liyf. The pistle to Romayns is writen to my&yogh;ti men; the pistle to Ebrews is writen to the worshiperis of God; and alle the myddil pistlis ben writen to wise men, that is, to Grekis. Therfor in this pistle, in the firste chapitre, Poul comendith him silf and his cause, that is, his office and dignyte of apostle, and the treuthe and the fredom of the gospel. In the secounde chapitre he seith, hou for this cause he a&yogh;enstood Petre. In the thridde chapitre he seith, hou the cerymonyes of Moises lawe shulden be expowned. In the fourthe chapitre, he expowneth bi allegorie. In the fyuethe chapitre, he spekith a&yogh;enus vices. In the sixte chapitre, he spekith of merci, bodili and gostli Here endith the prologis, and here bigynneth the pistle to Galatas. EPHESIANS. Effesies weren conuertid to cristen feith bifore the comynge of the apostil, and he writith to hem comfortably, to strenkthe hem, and to excite hem to grettere vertues and excellent werkis. [And this epistil is departid into two principal partis. In the first part, he enfoormeth hem in the feith, what thingis and how grete thingis God dide to mankinde; also he schewith to hem, of whom and wherto thei ben clepid; forthermore he schewith to hem the dignyte and the prelacie of Crist. In the secunde part, he stirith hem to goode maneris, and speciali to haue charite ech with other, there he seith in the fourth chapiter, Therfore I biseche &yogh;ou.] PHILIPPIANS. These Filipensis tooken of the apostil the word of prechynge, and weren stidefast in feith, and thei resseyueden nott false apostlis; and therfore the apostil preisith hem. Thei sende sum catel to Poul bi Epafrodite to Rome, whom he sendith a&yogh;en with this pistil, in which pistil, sith he mai not be present bodili, he makith hem stronge a&yogh;ens double bateile, that is to seie, of false pursueris, and of fals prechouris [a&yogh;ens her soulis, that thei suffre alle aduersitees mekeli, for the loue of Crist, as Crist dide.] COLOSSIANS. Poul wroot this pistil to Colocensis, to the whiche him silf prechide not, but hise disciplis Archippus and Epafras diden. Archippus hadde taken seruise on hem, but Epafras, that was born of hem, and was tau&yogh;t of apostil, confermede the techinge of Archippus; `therfore bi Archippus prechinge and Epafras confermynge his techynge, thei hadden lerid the grace of Crist. But false apostlis camen, and enforside to peruerte hem, [and prechide fleischli obseruaunce of Moyses lawe. And the peple li&yogh;tli hadden doute of her techinge; therfore Poul schewith to hem, that the feith of Crist and the gospel suffisith to heelthe of hem. And this epistil is departid into tweie partis. In the first part, bi al the first chapitre he enformeth hem

in the feith, and comendith to hem Crist, and schewith to hem that he suffisith to saluacioun. And bi al the ii. chapitre he schewith that the obseruauncis of the olde lawe ben to be left. In the ii. part he enformeth hem of goode vertues and maneris, there he seith in the thirde chapitre, If &yogh;e risen with Crist, etc. And this part procedith so forth to the eende.] I. THESSALONIANS. `The apostil writith this to Tessalonisensis, that ben men of Macedonie. Tessalonik is the cheef cite of Macedonie, which is a prouynce of Greekis. Tessalonisensis weren conuertid li&yogh;tly of the apostil, and wolden not be moued fro truthe of feith, neither bi tribulacioun, ne bi fals prechouris. The apostle preisith hem, for thei dwelliden parfi&yogh;tly in grace taken, and weren encressid in vertues `to encreessyng of meede; for thei hadden so `greet swetnes off spirit and so tristi feith, `that for hope of thingis to comynge thei suffride `with deuout soule greete dispisyngis and perels, for the name of Jhesu. Also summe of hem weren idil men and curious. Also summe of hem vndirstoden not sufficiently of risynge a&yogh;en, and therfore thei maden sorowe `ouertenderli of the deeth of freendis. Also summe of hem weren fornycatouris. Therfore the apostle `amendith hem in this pistil, and monestith perfi&yogh;t men `to &yogh;eue not stide to aduersitees, `ne to false apostlis, `and that thei amende othir men. These ben the laste pistlis, that the apostle writith to hethene men, for alle the epistlis suynge ben...... II. THESSALONIANS. Here sueth anothir prologe to the Tessalonicensis. This epistil, as the tother, is departid into tweie partis. In the first part he exciteth hem to take mekeli the passiouns, whiche now more thei suffre than thei dide bifore, or that he sent the first pistil. For whi bi siche passiouns ther gracis ben maad more. In the ii. part he enformeth hem of vertues. And these ben the last pistilis that the apostil writith to hethen men, for alle the epistlis suynge ben to persoones, that is, to Tymothe, and Tite, and Filemon. I. TIMOTHY.

Poul the apostil writith this epistil to Tymothe, the which Tymothe was the sone of a feithful womman, outher cristen womman, and he was geten of an hethene fadir. And whanne he was not circumsidid, and was hethene, britheren that weren at Listus and at Yconye &yogh;auen good witnessinge to him. Poul wolde haue this Tymothe to go with him self, and therfore he circumsidide him, for Jewis that weren in tho placis. And Tymothe was lerned bothe in dyuyne scripturis and liberal sciencis. Poul made this Tymothe a bischop, and therfore he monestith

him, that he be bisi in ordynaunce of the chirche. Tymothe was bischop in Asie. The apostil writith of bischops office, that is, how he shal a&yogh;enstonde false apostlis, how he schal teche the chirche, what maner preestis and dekenes he schal ordeyne, what maner widowis he schal honoure, how he schal haue him silf in the chirche. Here bigynneth anothir prologe to the i. pistil to Tymothe.

The apostil writith fro Rome to Tymothe, whom he ordeinede and maad bischop in Asia. And it is his wille to infoorme in him what thingis perteyneth to the offis of a bischop. And this epistil is departid into tweie partis. In the first part he informeth in him to haue in hate the doctryne of fablis and genologies, that ben not of the lawe of God; and how a bischop owith to haue him to hem that ben without the chirche, that is to seie, how he schal a&yogh;enstonde false apostils and fals prechouris. In the ii. part he infoormeth him, how he schal haue him to hem that ben in the chirch, and how he schal teche hem, and what maner prests and dekenes he schal ordeine, and what maner widows he schal honoure, and how he schal haue him silf in the chirche. II. TIMOTHY.

Poul that schulde passe out of this world, wroot this ij. pistil fro Rome, fro prisoun, to Tymothe, maad wery with sijknes and aduersitees. And that Tymothe schulde traueile faste in the grace that God hadde &yogh;euen to him, and excitith him to martirdom bi manye maners, and that he contynue in the office of ri&yogh;tful prechinge and holi worchinge. And here sueth another prologe on the ii. pistil to Tymothe.

Poul the ii. tyme, whanne he was representid to Nero, witing that he schulde passe out of this world, wroote in persoun this ii. pistil fro Rome to Tymothe, maad weri with siiknesse and aduersites, that he schulde traueile faste in the grace that God hadde geuen to him. And he excitith him to martirdom bi manie maners, and that he contynue in the offis of ri&yogh;tful prechinge and holi worchinge. And this pistil is departid into iii. principal [partis. In the i. principal] part he moueth him to prechinge and pacience. In the ij. principal part he tellith to him of thingis that ben to come in the last daies, Perilous tymes schulen nei&yogh;e, etc. In the thirde part he schewith him his departinge on his passioun beinge ny&yogh;, where he seith in the iiij. chap. thus, I witnesse bifore God, etc. TITUS.

Seint Poul ordeinede Tite erchebischop in Crete, and for Tite was ouer pacient, and meke, and necligent in correccioun of sugettis, therfore he monestith him to more steernes, and bisi execucioun and auctorite of his office. In this salutacioun ben markid iiij. thingis that a prelate profite, that is, holynesse of lijf, which is signified in the seruaunt of God. The ij. thing is truthe of techinge, which is signified in the knowing of feith; the thridde thing is abidynge of mede, the which is signyfied in hope of euerlastynge lijf; the iiij. thing is auctorite of offis, which is signyfied in the prechinge bita........ Here byginneth an other prologe on the pistil to Tite.

Poul bigat Tite in the bileue of Crist, and he ordeynede him an erchebischop in Crete, the which is an yle or a kingdome. In the which he comaundith him to make honest bischopis. And it is the wille of him, how he owith to haue him to alle men. And for that Tite was ouer pacient and meke, and necgligent in correccioun of sugetis, therefore he monestith to more

steernes, and bisi execusioun and autorite of his office. And this pistil is departid into thre partis. In the first part he techith how he owith to haue him as to his bischops. In the ii. part he techith how he schal haue him to lower partis of the chirche, and most to hem that were conuertid of circumsisioun. In the iij. part he techith him, how he schal haue him to hem the whiche ben withoute the chirche, and speciali to heretikis. PHILEMON.

The apostil writith this pistil to Filemon, a man of Colosis, that hadde no dignite of ministracioun in the chirche, but he was a worschipful man in the peple; to whom Poul sendith homeli lettris, for Onesimus his seruaunt, that fledde with sum harm of Filemon, for he bar awei of summe of thingis of Filemon, but he was cristened of the apostil, whanne he hadde herd the gospel, to whom the apostil bisechith for&yogh;euenes, and writith fro Rome fro prison to Filemon. The entent of the apostil is to biseche for Onesymus anentis Filemon. First the apostil salutith Filemon and his [wijf and] his sone; aftirward [he] doith thankingis [to God] for the goodis of [britheren, and] preisith the feith and [the pitee] of hem; aftirward [he] preieth Filemon, [that he] spare Onesymus, [and that] he thanke God, th[at he] resseyuede Onesy[mus as] sich, and that he now gesse him not as a seruaunt, but a moost dereworthe brothir. The glose here. Crisostum seith, if Poul makith so greet bisynes for a seruaunt, for a theef, a fleer awei fro his maistir, it bicometh us to be bisi for siche; for Crist seith in the gospel of Mathew, v. c^o. Blessid.......... Here byginnith another prologe to Filemon.

The entent of the apostle is, to biseche for&yogh;euenesse of Filemon to Onesymus, his seruaunt, that wente awei with summe thingis of Filemon, but aftir he was cristened of the apostil Poul, whanne he hadde herd the gospel, he was recounsilid. Therefore Poul writith to Filemon, and preieth him, that he for&yogh;eue Onesymus, and that he thanke God that he resceyuede him siche; and that he now gesse him not a seruaunt, but a most derworthe brothir. And in this pistil ben thre partis, aftir the salutacioun. In the first part is doinge of thankingis to God, for the feith and the pitee that Filemon hadde among britheren. In the ij. part is bisechinge, and tellinge of the dede and the conuersacioun of Onesymus, there he seith, For that thing, etc. In the iij. part is of his obedience, and of the harboringe of Poul, and of the salutaciouns of britheren. HEBREWS.

Poul wroot this epistil more cleerli or exelently than othere pistlis; for ech man is moost expert outhir moost redi in his owne langage. Wherfore as Ebrew langage is formere than othere, as Isodre seith in the firste book of Ethimologies, so this pistil to Ebrewis, that was last writen, is the firste in ordre of techinge. For in this pistil is schewid the vnperfeccioun of Moises lawe, and the perfeccioun of the gospel; and so the ceessynge of cerymonies of Moises lawe is schewid a&yogh;ens the opynyoun of Jewis conuertid. Thre thingis ben in the lawe of God. The i. thing is the feith of God, for a lawe is not &yogh;ouen, no but to a peple, which is men gaderid togidere; and the first preisable gaderynge is the feith; the ij. is the truthe reulynge, &yogh;euen of the auctour of lawe; and the thridde thinge is the eende of the lawe. Oure auctour is God, and the eende is the blis of heuene. Here sueth another prologe to Ebrews.

The apostil wroote to Ebrews this pistil in Ebrew tunge. And the entent of the apostil is to enfoorme and stir the conuertid of the Jewis al oonli to the feith of Crist, and to drawe awey

hem fro the obseruauncis and serymonyes of the olde lawe. For in this pistil is schewid the vnperfeccioun of Moises lawe, and the perfeccioun of the gospel; and so the ceessynge of serymonies of the olde lawe is schewid a&yogh;ens the opinyoun of Jewis conuertid. And this pistil is departid into foure principal partis. In the first he schewith Crist to be the mooste worthi creature of alle creaturis, and therefore in him is moost to be trowid; and this part lastith to the byginnynge of the vii. chap., there he seith, Forsothe this Melchesedech, etc. In the first chapitre ben ij. partis. In the first part forsothe he comendith Crist ouer alle prophetis and ouer alle men, and to be bigeten fro the bigynnynge, a&yogh;ens the Jewis that seiden, We witen that God spak to Moises, but we knowen not this, of whens he is. In the ij. part he schewith him to be more worthi than ony resonable creaturis, that is to seie, aungels or oonli man, bi manye resouns, there he seith, So miche he is bettere than aungels. In the ii. principal part he proueth the preesthood of Crist to be bettere and worthiere than the preesthood of the Leuytis, or of the olde lawe. And this part lastith to the enleuenthe chapiter, there he seith, But feith is the substaunce of thingis to be trowid. In the third principal part he comendith the feith, bi the which is maad cominge to Crist, and that bi alle the xi. chapitre. In the fourth principal part he spekith of the goostli vndirstondinge, fro the xij. chapitre to the eende of the epistil. DEEDS OF APOSTLES. The principal conclusioun of the Deedis of Apostlis is this, that cristen feith entrid into the world bi miracle, `and grace of the Holi Goost, and not bi mannes wijsdom, and aftirward strenkthide and multipliede bi the same Holi Goost. [And this book is diuided generali into twei partis. In the first part is maad minde of tho thingis that ben comyne to alle the apostlis, and this part lastith to the fourth chapitre. In the ii. part is maad mynde of the propir deedis of Petir and of Poul.] JAMES. Here followeth another prologe after St. Jeroms, on the pistils of cristen feith, whiche ben seuene in ordre. We reden that whanne Seynt Steuene was slayn, there was maad greet persecucioun in the chirche at Jerusalem; and alle, outaken the apostilis, weren scaterid bi the cuntrees of Juda and of Samarie. Therfore James the lasse, brothir of Judas, the apostil, and the sone of Alphei, that was bischop of Jerusalem, sente this pistil to hem that weren scaterid of the chirche, and suffride persecucioun for ri&yogh;twiisnesse, enfoormynge hem in vertues generaly as to ech astaat. And this pistil is departid into thre partis. In the first part he techith the concupicens of the fleish, that is to saie, worldli wiisdom to be fled, in that that he stirith hem to haue ioie in temptaciouns, in whiche the fleish is turmented; and this in the first chapitre. In the ii. part he techith pride of liif to be fled; and that in the ii. chapiter and iii. chapiter. But in the ii. chapiter he schewith how it is to be fled in other persoones, bi accepcioun or worschipinge of hem. In the thridde chapiter he techith, pride and worschipe of the peple to be fled in a mannes own silf, the which ofte tymes cometh of maisterschipe. In the thridde part he techith richessis of this world to be dispised; and that in the fourth and in the fifthe chapiter. In the iiii. chapiter, as to the wille of hauynge of hem. But in the fifth chapiter, as to the holdynge of hem. And thus is maad open the dyuydynge of this pistil.

I. PETER. Here bigynneth a prologe on the first pistil of Petir. In this first pistil Petir tretith of moral vertues, that is, of vertues of soule, that maken a man worthi to be saued. And this he doith bi dyuersite of statis and persoones. First he comfortith hem that ben in tribulacioun, and nameli hethene men newe conuertid to cristen feith, and pursued therefore, and exiled of her owne lond. The secunde tyme he techith cristen men to be suget to kyngis and dukis and to ech man for God, and seruauntis to be suget to her lordis; and techith men to suffre pacientli wrongis at ensaumple of Crist. The thridde tyme he techith wyues to be suget to her husbondis, and araye hem in vertues, and not in precious clothis, ne with gold, ne peerlis; and that husbondis honour her wyues, as euene eiris of grace, and that alle men be meke, and stidfast in feith and vertues, and &yogh;ilde not yuel for yuel, but good a&yogh;ens yuel, bi ensaumple of Crist. The fourthe tyme, that men be armed with thou&yogh;t of Cristis passioun, and haue feith in charite, and vse hospitalitie and other vertues, and dispose hem to speke wiseli Goddis wordis. The fifthe tyme he techith preestis to do weel her offis, and that &yogh;onge men be suget to eldre men mekeli in alle good doyngis, and that alle men be meke and sobre, and wake a&yogh;ens the deuel, and a&yogh;enstonde him strongli in feith. This tellith apostillis here to men that of cristen lawe in the bigynninge of the chirche weren exilid fro her own cuntre and placis. Therfore Petir comfortith hem in this pistil, and he wroot fro Rome, in the tyme of Claudius the emperour. II. PETER. A prologe on the secunde pistil of Petir. In this secunde pistil, first Petir tellith the giftis and the biheestis of God, that men fle synne, and be stidefast in feith and vertues, and the exelence of Cristis techinge. The secunde tyme he tellith as false prophetis weren in the peple, so and false maistris schulen be in sectis of perdicioun; [and he] discreueth the condicioun of these maistris with her sectis, and tellith also the greete peynis of hem that turnen a&yogh;en to her synnes. The thridde tyme he tellith of disceiuers that schulen come in the laste tymes, and lyue in lustis, and neither bileeue ne triste Crist to the doom to comynge. And with this he tellith how cristen men schulden make hem redi with holi conuersacioun a&yogh;ens the doom. I. JOHN. A prolog on the j. pistil of Joon. Seynt Joon the euangelist hadde a special loue to the noumbre of thre, for the misterie of the Holi Trynite. And as he made thre bookis, that is, the gospel, the apocalips, and these pistlis, so he departith these pistlis into thre; for kyndeli we han wey to go forth fro comynere thingis to thingis lesse comin. Therfore the firste pistil enfoormeth alle cristen men general; and the secunde pistil enfoormeth speciali a synguler meyne; and the thridde pistil enfoormeth a singeler persoone.

JUDE. Here bigynneth a prolog on the pistil of Jude. Judas the brothir of James, the which also is clepid Taddee, writith a&yogh;ens distroiers of feith, as Petir and Joon dide.......... APOCALYPSE. Anothir prologe. This is a prolog sett comynli in manie biblis, and clerkis expownen this, thou&yogh; it be not the prolog of Jerom, but of another expositour. Also whanne Joon was distitute of al mannes speche and help, he was enspired of God. Bi this was schewid to us, that in as miche as we goon awei more fro this ertheli voise, bi so miche we ben deemed more able to Goddis visitacioun. Joon knew bi Goddis reuelacioun, that dyuers statis of the chirche schulden suffre manye thingis for the name of Crist; and that thei my&yogh;te the more esily suffre, he warneth hem bifore bi schewinge of the Holi Goost; and al this is do, to comende pacience, that who that suffrith pacientli, haue reward of blis, bothe of bodi and soule. And Austyn seith to ech cristen man, If thou forsakist to suffre hatrede for Crist, thou forsakist to be a membre of Crist.

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