Note return to page 1 What is apocrifa.

Note return to page 2 Hou the bookis that ben not in the noumbre of holy writ owen to be cast awey.

Note return to page 3 Hou men schulden stodie the newe lawe with meeknesse and charite.

Note return to page 4 Moral comaundements.

Note return to page 5 Judicials weren dissoluid in Cristis passioun.

Note return to page 6 Hou lordis moun punsch.

Note return to page 7 Hou serymonies ceesiden in Cristis deeth, and hou the fredom of the gospel sufficith.

Note return to page 8 Genesis.

Note return to page 9 Exodus.

Note return to page 10 Leuiticus.

Note return to page 11 Hou sacrificis schulden not be kept now, and of forbeding of weddynges of ny&yogh;e kyn.

Note return to page 12 Hou Goddis lawe forbedith wicchecraftis, sorcerie, etc. [and] rewardith keperis of Goddis lawe.

Note return to page 13 Numeri.

Note return to page 14 Of the sabot.

Note return to page 15 Of Chore, Dathan and Abiron.

Note return to page 16 Hou prestis and dekenis schulden haue tithis.

Note return to page 17 Of Fynees.

Note return to page 18 Hou citees of refuyte schulen be.

Note return to page 19 Deutronomy.

Note return to page 20 Not to adde to the heestis of God, ne put therfro, and reward with blessingis and cursingis for breking of the com[aundementis.]

Note return to page 21 Hou men schulden haue the wordis of God in mynde, and teche hire sones.

Note return to page 22 A nedy man and beggere schal not be among the puple. Hou riche men schulde helpe pore men.

Note return to page 23 Hou prestis schulde not haue possessioun of the puple.

Note return to page 24 Hou men ben forfendid coniureris, dremeris, wicchis, neither take counceil at him that hath tho in cloos.

Note return to page 25 Hou citees of refuyt schulden be.

Note return to page 26 Hou ferdful men and men that han newe weddid, schulde not go to bataile.

Note return to page 27 A child rebel to the fadir and modir.

Note return to page 28 If a man defoulith a vergyne.

Note return to page 29 Noon hoore schulde be among &yogh;ou.

Note return to page 30 Thou schalt leue the relef of thi corn in the feeld.

Note return to page 31 Of false wei&yogh;tis and mesuris.

Note return to page 32 He is cursid that brekith eny comaundement of the Lord, and greet prosperite in keping of tho.

Note return to page 33 Of coumfort for kepinge of the comaundementis of the Lord.

Note return to page 34 Hou Moises bad rede the lawe of God to alle the puple, and of his deeth.

Note return to page 35 Josue.

Note return to page 36 Hou a man schulde thenke on Goddis lawe day and ni&yogh;t.

Note return to page 37 Of Raab.

Note return to page 38 Hou the watir of Jordan was dri&yogh;e.

Note return to page 39 Of the wallis of Jerico.

Note return to page 40 Of Achar.

Note return to page 41 Hou Josue blesside the puple, and redde the lawe of God to his puple.

Note return to page 42 Hou Josue ouercam [v.] kinges, and partide bi lot the lond of biheeste.

Note return to page 43 Judicum.

Note return to page 44 Of Delbora.

Note return to page 45 Hou bi very repentaunce men gat mercy.

Note return to page 46 Ruth.

Note return to page 47 The firste book of Kingis. Of Elye and his sones.

Note return to page 48 Of Samuel and Saul.

Note return to page 49 Of Dauith.

Note return to page 50 The secunde book of Kingis. Hou Dauith byweylide Saul and Jonathas.

Note return to page 51 Hou Dauith meekide himself bifore the arke of God, and Mycal scornide him.

Note return to page 52 Of the auoutrie that Dauith dide.

Note return to page 53 Hou Semey curside Dauith.

Note return to page 54 Hou Absolon roos a&yogh;ens his fadir Dauith.

Note return to page 55 Hou Dauith made sorewe for Absolon his sone.

Note return to page 56 Of the debate that roos bitwixe Juda and Israel.

Note return to page 57 Hou Dauith dide penaunce for noumbring of the puple.

Note return to page 58 The thridde book of Kyngis. Of Salomon.

Note return to page 59 Hou Dauith tau&yogh;te his sone at his passing.

Note return to page 60 Hou God &yogh;af Salomon wit, etc.

Note return to page 61 Of the bilding of Salomon, and hou God toold to Sa[lomon] if he kept his comaun[dementis.]

Note return to page 62 Of the reward that God bihi&yogh;te to Salamon, for keeping of hise heestis, and reniaunces for breking of hem.

Note return to page 63 Of the quene of Saba.

Note return to page 64 Hou Salomon was turnid to idolatrie.

Note return to page 65 Of Roboam.

Note return to page 66 Of Jeroboam.

Note return to page 67 Hou the king of Egipt took awey al the tresour of Goddis hous.

Note return to page 68 Asa.

Note return to page 69 Of king Achab

Note return to page 70 Elye the prophete.

Note return to page 71 Elye.

Note return to page 72 Hou Elye anoyntide Asahel on Syrie, and Hieu king on Israel.

Note return to page 73 Of Jesabel and Naboth.

Note return to page 74 Hou Mychee counseilide Acab.

Note return to page 75 Ocosias.

Note return to page 76 The iiij. book of Kingis. Hou the rewmes of Israel and Juda weren distroied.

Note return to page 77 Ocosias.

Note return to page 78 Of Elye, and of the men that weren deuourid bi fijer of heuene, for thei vnreuerently spoken to Elye.

Note return to page 79 Of Elyse the prophet.

Note return to page 80 And hou xlij. children weren slain, for thei scorneden Elysee the prophete.

Note return to page 81 Of Elise, and of the pore widewe, and of the reising of the chijld fro deeth.

Note return to page 82 Hou Naaman was clensid.

Note return to page 83 Hou Giesy the seruaunt of Elyse was, for his leesing and couetise, lepre.

Note return to page 84 Hou God maad the oost of Syrie blind, at the preier of Elise the prophete.

Note return to page 85 Hou the kyng wolde haue slayn Elise, and bi myracle God made puruyaunce.

Note return to page 86 Hou Hieu was maad kyng, and stou&yogh; Jesabel the cursid quene.

Note return to page 87 Hou Hieu killide lxx. sones of Acab, and he killide the prestis of Baal.

Note return to page 88 Joas.

Note return to page 89 Hou Joas was maad kyng bi help of Joiada, the grete prest.

Note return to page 90 Of the reparacoun of the temple.

Note return to page 91 Joachas kyng.

Note return to page 92 Hou Joas, kyng of Israel, cam to Elise.

Note return to page 93 Of Joas.

Note return to page 94 Hou Elise was deed and beried, and deed body of another was reisid bi a myracle.

Note return to page 95 Of Azarie.

Note return to page 96 Of Ezechie.

Note return to page 97 Hou Ezechie rebellide a&yogh;ens Senagerib.

Note return to page 98 Hou Ysaie confortede E&yogh;echie.

Note return to page 99 Manasses.

Note return to page 100 Of Amon.

Note return to page 101 Josie.

Note return to page 102 Hou Josie ioiede [in] Goddis lawe, and comfortede his puple therynne.

Note return to page 103 The pask that Josie made.

Note return to page 104 Hou Josie distroiede false dyuynouris, etc.

Note return to page 105 Joachas.

Note return to page 106 Joachym.

Note return to page 107 Hou the children of Israel weren translatid.

Note return to page 108 Hou Sedechie was taken, and his i&yogh;en put out of Nabugodonosor.

Note return to page 109 Of Godolye.

Note return to page 110 This veniaunce fel for brekinge of the comaundementis of God.

Note return to page 111 [To] vndirstonde the storyes of [the] eelde testamentis and of the newe.

Note return to page 112 I. Paralipomenon.

Note return to page 113 Paralipomenon the II. Hou Salamon was enduyd with wijsdom, and Roboam, his sone, wastid for pride and yuel counceil.

Note return to page 114 Of good Aza and Abia.

Note return to page 115 Hou the prophete counceilide Asa and his puple.

Note return to page 116 Hou God suffride Asa falle into myscheef, for mystrust of him, and hou he putte the prophete in stockis.

Note return to page 117 [Biw]ar fals trust in men and dispising of Goddis lawe, be he neuer so gret.

Note return to page 118 Of Josophat.

Note return to page 119 Hou God confermede the lond [to Josophat] for he louede the lawe of God.

Note return to page 120 [And f] or Josophat tristede in help of man, he hadde be disseyued, ne hadde he the help of God.

Note return to page 121 Of Josophat.

Note return to page 122 Euere do the god that thou maist, for God can rewarde betere than man; and thenke and loue his lawe.

Note return to page 123 See to the holy counceil of Josophat, and comfort shal come to &yogh;ou.

Note return to page 124 Biwar of fals felawschip contrarie [to] Goddis wille.

Note return to page 125 Of Joram.

Note return to page 126 For Joram &yogh;ede awey fro the counceil of God, he was distroied.

Note return to page 127 Josias [Joas] was maad king with help of Joiada, and kepte the lawe of God.

Note return to page 128 Hou Joas forsook Goddis counceil, and was distroied.

Note return to page 129 Amasye.

Note return to page 130 For Amasie tristede in God and not in man, God sente him victorie of his enemyes.

Note return to page 131 Hou Amasie was distroied, for he wolde not doo bi the counceil of the prophete.

Note return to page 132 Osias was lepre for necligence.

Note return to page 133 Acas was distroied, and his oost for his synne.

Note return to page 134 Hou the children of Israel restoriden a&yogh;en to Juda the prey bi counceil of Obed the prophete, and Acas was deed in his grete anguysh.

Note return to page 135 Ezechie was a good man.

Note return to page 136 How Ezechie comaundede the puple to holde pask, and comaundide the lawe to be kept.

Note return to page 137 Hou Ezechie and Ysaie preiede, for the blasfeme of Senagerib.

Note return to page 138 Manasses.

Note return to page 139 Hou Manasses preiede in angwish, and God herde hym.

Note return to page 140 Josie the good king.

Note return to page 141 Hou Josie comaunde the grete prest Elchie to preie with othere men, and himself redde the book of Goddis lawe, sittynge in his trone.

Note return to page 142 Of the pask of Josie, and how he was slayn, in his defaute, of the king of Egipt.

Note return to page 143 Sedechie dide yuel, [and] therfore Nabogodonosor ledde him into Babiloyne.

Note return to page 144 The coumfort to the loueres of Goddis lawe.

Note return to page 145 Se what good kingis and lordis diden, and do theraftir.

Note return to page 146 War pardouns!

Note return to page 147 See lordis what sorewe is in &yogh;oure defaute.

Note return to page 148 War freeris lettris!

Note return to page 149 Kyngis and lordis cherische good prestis, for drede of God, and veniaunce that foloweth necligence.

Note return to page 150 Prelatis beth war!

Note return to page 151 War lordis!

Note return to page 152 Erchedekene, doctour of the popis lawe, seith thus of prelatis, with Austyn.

Note return to page 153 Of curatis.

Note return to page 154 Of yuel prelatis and necligent.

Note return to page 155 Necligence of lordis. Erchedekene doctour of the popis lawe.

Note return to page 156 Grostede vpon curatis.

Note return to page 157 Vpon prelatis and lordis, of swering.

Note return to page 158 Vpon prelatis.

Note return to page 159 Gregorie in his pastrals.

Note return to page 160 Whi men clepen men lollardis; and war vayn spekeris!

Note return to page 161 Grostede on Mychee the prophete.

Note return to page 162 Of ymagis, and war false worschipperis and dispenderis of Goddis good!

Note return to page 163 Hou men robbyn Jhesu Crist in his membris.

Note return to page 164 Esdras. Hou the king of Babilonye delyu[er]ede the puple of God.

Note return to page 165 ij. Esdras. Neemye. &gre;.

Note return to page 166 Hou Esdras redde the book of Goddis lawe, and the children of Israel diden penaunce.

Note return to page 167 Nota, of trewe confessioun!

Note return to page 168 Of the halyday.

Note return to page 169 Tobie. Hou a man schulde take a wijf, and teche his children.

Note return to page 170 Judith techith pacience, penaunce and widewhood.

Note return to page 171 Hou Judith comfortede the prestis and the puple, and blamede hem of hir vnfeithfulnesse.

Note return to page 172 Judith and Olofernes.

Note return to page 173 Ester. Hou the quene Fasty was distroied for pride, and Ester maad queene with help of God.

Note return to page 174 How Aaman was hangid for his sotil conspiracoun.

Note return to page 175 Mardochie was counfortid for his treuthe.

Note return to page 176 Job.

Note return to page 177 War tirauntis that han hire coumfort in this lijf!

Note return to page 178 Hou Job repentide of comendacoun of himself, and we ben tau&yogh;t to answere meekely to aduersaries.

Note return to page 179 Sauter.

Note return to page 180

Whanne it is knowen alle the profetis to haue spoken bi reuelacioun of the Hooli Goost, it is knowen Dauith, moost of profetis, to haue spoken sumwise in worthier and ouerpassynge maner thanne other profetis, as the trumpe of the Hooli Goost. Forsothe other profetis proficieden bi sum maner ymagis of thingis and withinne coueryngis of wordis, that is, bi sweuenis, and visiouns, and sawis, and dedis; forsothe Dauith made out his profecie thoru&yogh; stirynge of the Holi Goost aloone withouten vttermore help. Wherfore couenabli this book is seid the book of solitarie spechis; it is also seid a sauter, the whiche it tooke of a musik instrument that Ebreuli is clepid noblun; Greekly a sauter of this Greek word psallym, that is, touchynge; Latynly it is seid an orgoun that is of ten coordis, and fro the ouer part &yogh;eueth soun bi the touch of hondis. Forsothe of that instrument at the lettre therfore it is nemned this book, for at the vois of that instrument Dauith songe psalmes bifore the arke in the tabernacle of the Lord, and as alle the swete songis of that instrument weren clepid psalmes, so and alle the particlis or clausis of this book. Also aftir the spiritual vndirstondynge it takith wel name of that instrument; for as that instrument is of ten coordis, so this book techith thee al aboute the kepinge of the ten heestis; and as that instrument &yogh;eueth soun fro the ouer part bi the touche of hondis, so this book techith welle to worche, not for erthely thingis, but for heuenly thingis that ben abouen. This book stoondith in an hundrid and fifti psalmes, not biside the resoun of hi&yogh;ere signyfiynge. Forsothe this noumbre is notid to moost solempne mysteries; it stondith forsothe of ei&yogh;ti and seuenti; and ei&yogh;te aloone signyfieth the same that ei&yogh;ti dooth, and seuenti the same that seuene dooth. Ei&yogh;te forsothe signyfieth the ei&yogh;tithe age of a&yogh;enrisynge; for sithen ther ben sixe agis of men lyuynge, and the seuenthe of men diynge, the ei&yogh;te age schal be of men a&yogh;en risynge. Bi seuene forsothe is bitokened the tyme of this lif, that is passid bi the ofte sithes comynge of seuen daies. Ri&yogh;tly thanne this book is maad in siche a noumbre of psalmes, whos parties signyfien the biforseid mysteries; for it techith so vs in the seuenthe age of this lif to worche and to lyue, that in the ei&yogh;the age of a&yogh;enrisynge we ben not clothid with the double foold cloth of confucioun, but with the stoole of double glorifiynge. Or therfor it is maad in that noumbre of psalmes, for, as we han seid, this noumbre stoondith of ei&yogh;ti and seuenti, that aloone bitokenen the same that ei&yogh;te and seuene doth. Forsothe ei&yogh;ti bitokeneth the newe testament; forsothe the fadris of the newe testament toke to o day, that is, disseruen to ei&yogh;ti; thei kepen forsothe the ei&yogh;te day of the resurreccioun of Crist, that is, the sunday, and the vtas of seintis, and abiden the ei&yogh;te of a&yogh;enrisynge. Bi seuene is bitokened the olde testament therfore, for the fadris of the olde testament serueden to ebroady, that is, to seuene; forsothe thei kepten the seuenthe day, and the seuenthe woke, the seuenthe moonthe, the seuenthe &yogh;eer, and the seuenthe &yogh;eer of the seuenthe, that is, the fiftithe, that is seid iubile. Wherfor Salamon seith, &yogh;eue parties seuene and also ei&yogh;te. And as myche as we schulen rere vp to hym seuene scheepherdis and ei&yogh;te primatis, therfor this book is wel maad in that noumbre of psalmes, whos parties bitokenen the doctryne of euer either testament, that bi that he schewide the heestis of either testament to be conteened in this book. This book forsothe is dyuydid bi thre fifties, bi which the thre staatis of cristen religioun ben bitokened; of which the firste is in penaunce, the secunde in ri&yogh;tfulnes, the thridde in preisynge of euer lastynge lif. Wherfore the firste fifty is endid in penaunce, that is, the salm that biginneth thus, “Haue merci of me, God;” the secunde in ri&yogh;tfulnes, that is, this salm, “Merci and doom I schal syng to thee;” the thridde in preisyng of euer lastynge lif, that is, the word, “Ech spirit preise the Lord.” And for Dauith techith these thre thingis in this book, this threfoold distinccioun of salmes is maad. Also it is to be notid this scripture to be ofte vsid in the chirche seruyse more than other; that therfore is doon, for in this book is the ful endynge of the hooli book of Goddis word. Forsothe here ben discryued the meedis of good men, the tourmentis of yuel men, the playn techinge of biginnynge men, the forth goynge of profitynge men, the persecucioun of ful kunnynge men, the lif of actijf men, and the spiritual biholdynge of contemplatijf men; here also is tau&yogh;t, what doht awei synne, what penaunce restorith, what the gilti of synne forthenkynge seith, that is, “Lord, in thi woodnes vndernyme thou not me,” and in another place, “Haue merci of me, God, aftir thi mychil merci;” and what ben purchasid bi penaunce, whanne he vndirioyneth, “I schal teche wickide men thi weies, and vnpitous men schulen be conuerted to thee,” bi which is schewid, that no man taken to the mekenesse of forthinkynge mystriste of for&yogh;euenes and of merci of God, hou myche euere be his trespas. Whanne forsothe we biholden Dauith a mansleer and avouterer, maad bi penaunce a doctour and a profete, place of wanhope is left to no man doynge penaunce; as [bi] the conuertinge of Poul and his auaunsynge in to apostle we ben plenly certified of the merci of God. Wherefore the chirche vsith in office, as the profecie of Dauith, the pistle of him more thanne other. And therfore this profecie is hadde ofter in vsse, for amonge othere profecies it passith in openyng of sawis. Forsothe tho thingis that other profetis seiden derkly, and as bi figure, of the passioun and the resurreccioun of Crist, and of euerlastynge getynge, and of other mysteries, Dauith, moost excellent of profetis, openyde so euydently, that he be seen more to euangelisen thanne to profecien.

Dauith, the sone of Gesse, whanne he was in his rewme, he chees foure, that schulden make salmes, that is, Asaph, Eman, Ethan, and Edithym. Forsothe the ei&yogh;ti and ei&yogh;te seiden the salmes, and ij. hundrid the vndirsyngynge; and Abyuth [Subnote: Dauith?] smoot the harpe. Whanne Dauith, smoot the harpe, hadde brou&yogh;t a&yogh;en the arke a&yogh;en clepid fro Azotis in to Jerusalem, aftir twenti &yogh;eer and [Subnote: that it?] abood in the hous of Amynadab, this he putte on in a new &yogh;ockid carte, and brou&yogh;ten in to Jerusalem men chosen of alle the kynrede of the sones of Israel seuenti thousand, of the lynage of Leuy forsothe two hundrid `seuenti and ei&yogh;te thousand [Subnote: ei&yogh;ti and ei&yogh;te?] men; of which he ordeynede foure princis to be biforn to the songis, Asaph, Eman, Ethan and Edithym, dyuydynge to ech of hem two and seuenti men vndercriynge preisynge of the songis to the Lord. And oon forsothe of hem smooth the symbal, another the harpe, another enhaunsing the hornen trumpe; forsothe Dauith him silf stood in the myddil of hem holdynge a sautre. And sotheli thei wenten bifore the arke in seuene queeris, and the sacrifice was a calf; forsothe al the peple folowide aftir the arke. Thanne alle the psalmes of Dauith ben in noumbre an hundrid and fifti, of the which al forsothe Dauith him silf maad nyne; two and thritti han not superscripcioun; fifti and two and twenti in to Dauith; twelue in to Asaph; twelue in to Ydithim; nyne to the sones of Chore; oon to Moises; two in to Salamon; two in to Aggie and Zacharie; and so alle the psalmes of Dauith ben maad in noumbre of an hundrid and fifti. The dyuysiouns of psalmes that ben clepid deapsalmes ben in the noumbre of seuenti and fyue; the canticlis of grece ben in noumbre of fiftene. The firste psalme to no man is asigned, for it is of alle, therfore what other man is vndirstonden in the firste but the firste geten, that inscripcioun worthili schuld not be necessarie. Ferthermore for that psalme makith mencioun of Crist, as a&yogh;en Crist expownynge the persoone transcriued, vttirli thei han not withinne chaungid the ordre of storie. We reden in the titlis of psalmes, but the psalmes not aftir the storie but ben rede aftir the profecie, so the ordre of titlis may not disturble the ordre of psalmes. And alle the psalmes that ben inscryued to him Dauith, perteynen to the sacrament of Crist, for Dauith is seid Crist.

This book comprehendith al the eeld and newe testament, and techith pleynli the mysteries of the Trinite, and of Cristis incarnacioun, passioun, risynge a&yogh;en, and stiynge in to heuene, and sendynge doone of the Holi Goost, and prechinge of the gospel, and the comynge of Antecrist, and the general doom of Crist, and the glorie of chosen men to blisse, and the peynes of hem that schulen be dampned in helle; and ofte rehersith the stories of the olde testament, and bringgith in the kepinge of Goddis heestis, and loue of enemyes.

Greet aboundaunce of goostli comfort and ioie in God cometh in the hertis of hem, that seien or syngen deuoutly these psalmes in preisynge of Jhesus Crist; thei droppen swetnes in mannes soule, and holden delite in her thou&yogh;tis, and tenden her willis with the fier of loue, makynge hem hoot in charite, and brennynge withinne of loue, and faire and semeli to Cristis y&yogh;en. And these that lasten in deuocioun, thoru the psalmes thei may be reisid in to contemplatif lif, and myrthe of heuene. The songe of psalmes putteth awei feendis, excitith aungels to oure help, it doth awei synne, it quemeth God, it enformeth partfitnesse, it doth awei and distrieth alle noies and angris of the soule, it bringith to man desiris of heuene, and dispit of ertheli thingis. Sotheli this schynynge book, seid of hem deuoutly that ben in clene lijf, is a chosun songe bifore God, as a laumpe li&yogh;tnynge oure lif, hele of a sik herte that coueitith to be helid, hony to a bittir soule that langwischith in verey penaunce, dignyte of goostli persoones, tunge of pryuy vertues, the which ledith the proud to mekenes, and kingis to pore men it makith vndirloutynge; it ledith the enuious to partfi&yogh;t loue, the wrathful to pacience and suffraunce, the coueitous and the avarous to largenes for heuenli reward, the slouthful to deuocioun and bisi traueile for desijr of heuenli ioie, the glotoun to abstynence and mesure of mete and drink, the lecherous to chastite and clene leuynge, nurischinge children with holynes. In these psalmes is myche fairnes of vndirstondinge of medyeynal wordis, that this book is clepid gardyne enclosid, wel enceeled, paradis ful of alle good applis. Now it is with holsum lore and techinge of vertues thoru out ful sett, troublid and stonied soulis it bryngith to cleer and peesful lif; now amonestynge to fordo synnes with teeris of i&yogh;en wepinge, and sorewe of hert of forthenkynge; now bihotinge to ri&yogh;twise men ioie; now manassinge helle peyne to wickid men. The song is this that delitith the eeris of Goddis loueris, techinge her soulis to haue delite in God; for it kyndelith therinne deuout deuocioun of aungels song, whom we may not here slepinge in synne; and he that hath not delite in seiynge of these psalmes may suppose that he is an alien fro verrey lif. O wondirful swetnes! the which wexith not sour thoru&yogh; the corrupcioun of this wrecchid world, but euermore lastinge and wexynge in grace. Alle gladnes and delite of this erthely vanyte vanyschith, and at the last worthith to nou&yogh;t, but the lenger tyme this swetnes lastith, the more it wexith, and althir moost a&yogh;enst good mennes diynge, whanne loue of Crist is moost parfi&yogh;t. This book is clepid the sauter, the which name it hath of an instrument of mysik, that in Ebreu is clepid noblum, in Greek sautrie, of psalme, that in Englisch is of tunge; and it is of ten coordis, and &yogh;eueth the soun fro ouere throu&yogh; touchinge of hond. Also this book techith to kepe the x. comaundementis, and to worche, not for ertheli thingis, but oneli for heuenli ioie that is aboue, and so &yogh;euen soun fro heuene where oure loue schuld be, at the touchinge of oure hond, that is, in trewe worchinge aftir Cristis biddynge, whanne alle that we don, we do it for Cristis loue. Also this book is departid in thries fifti psalmes, in the which the thre statis of cristen mennes religioun ben signyfied; the firste in verey penaunce, that other in ri&yogh;tfulnes, the thridde in preisinge of endeles lif. The firste fifti ben endid in Miserere mei, Deus; the tother in Misericordiam et iudicium; the thridde in Omnis spiritus laudet Dominum. This book of alle holy writt is moost vsid in hooli chirche seruice, for cause that in it is perfectioun or duuyne02Q0002 pagyne, for it conteyneth schortly that that other bookis drawen longly, that is to seie, of the old testament and of the newe. Therinne ben discryued the meedis of good men, the peynes of yuel men, the techinge of verey penaunce, the wexinge in ri&yogh;twise lif of actif trewe men, the which passen to heuene, the perfectioun of holi men, the meditacioun of hem that ben contemplatif, and the greet ioie of contemplacioun, the hi&yogh;est that may be in man leuynge in bodi and felynge. Also this book schewith what synne takith fro a mannes soule, and what penaunce restorith, it is no need to telle echoon here, for thorou Goddis grace thei schulen be open inow withinne in the book. This scripture is clepid book of ympnes of Crist; ympne is preisinge of God with devowte preiynge. To an ympne fallen thre thingis, preisinge of God, ioiynge of hertly thou&yogh;t, enteerli thenkynge of Goddis loue. Deuoute preier is a greet gladnes of mannes thou&yogh;t of lastinge thing in endeles ioie, berstyng e out in vois of preisinge. It is wel clepid book of ympnes, for it techith vs to loue God with glade chere, and makynge myrthe, thorou softynge oure soule thoru hope, not oonli in hert but also with vois plesynge Crist, and techinge hem that ben vnkunnynge. The mater of this book is Crist and his spouse, that is, holi chirche, or ech ri&yogh;twise mannes soule; the entent is to conferme men, that ben defoulid with synne of old Adam, to cristen mennes lif thoru&yogh; grace of newe Adam, that is, Jhesus Crist. The mater of this boke or this lore is sich, that sumtyme it spekith of Crist in his godheed, sumtyme in his manheed, in that that he vsith the vois of his seruauntis. Also of hooly chirche he spekith in thre maneris, sumtyme in the persoone of cristen men, sumtyme of yuel men, sumtyme of cursid men, the which ben in holi chirche bi bodi not bi clene thou&yogh;t, bi name not bi good dede, in noumbre not bi merite. In this werk I seke no straunge Englische, but that that is esiest and moost comyn, and sich that is moost like to the Latyn, so that thei that knowen not the Latyn, bi the Englisch may come to many Latyn wordis. In the translacioun I folowe the lettre as myche as I may, and ther I fynd no propre Englisch, I folowe the witt of the wordis, so that thei that schulen rede it, dar not drede errynge.

Note return to page 181 The Prouerbis.

Note return to page 182 Ecclesiastes.

Note return to page 183 The Song of Songis.

Note return to page 184 Prouerbis.

Note return to page 185 Hou euery man schulde reule him bi these bookis, of what degree that he be.

Note return to page 186 Ecclesiastes.

Note return to page 187 Cantica.

Note return to page 188 The book of Wijsdom [Songis] is ful sotil to vndirstonde.

Note return to page 189 The book of Wisdome.

Note return to page 190 Eccleziastici and Prophetis. Ecclesiastici techith men to thenke and speke of Goddis heestis.

Note return to page 191 This book &yogh;eueth good counceil to alle degrees.

Note return to page 192 Profetis.

Note return to page 193 Macabeis j. The cursid Antioke compellide to do idolatrie.

Note return to page 194 Of distroying of Jerusalem.

Note return to page 195 Nota, of blessid Mathatyas.

Note return to page 196 Hou martris of the oolde lawe di[e]den in sympilnesse for the loue of God.

Note return to page 197 Of the gouernaile of Machabeus sonis.

Note return to page 198 ij. Macabeis.

Note return to page 199 The widewe with hire vij. sonis.

Note return to page 200 Of iiij. vndirstondingis of holy writ.

Note return to page 201 Of figuratif spechis.

Note return to page 202 Here bigynneth a prolog upon the gospel of Mathew. Seynt Austyn seith, in the secunde book of Cristen Doctrine, in the ende, what euer thing eny man fyndith in eny science out of holy writ, if the thing founden is veyn, it is dampned in holi writ; and whanne the thing founden is profitable, it is founden in holi writ. And whanne eny man schal fynde alle thingis in holi writ, whiche he leerned profitabli in eny other sciencis, miche plenteuouslier he schal fynde there tho thingis profitable, that ben not lerned in eny maner othere sciencis, not but oonli in the wondirful hi&yogh;nes and wondirful mekenesse of holi scriptures. Also in the thridde book of Cristen Doctrine Austyn seith thus, “Be thou ware, that thou take not figuratyf speche to the lettre, for herto perteyneth the Apostlis word, seiyng, `the lettre sleeth, truli the Spirit,' that is, goostli vndirstondyng, `makith it to lyue;' for whanne thing seid bi figure is taken as seid propirli to the lettre, it is vndirstonden fleischli; no deth of soule is seid more couenabli, than whanne vndirstondyng, that is excellent in the soule thanne beestis, is suget to the fleisch in suyng the lettre, that is, turnyng to fleischli lustis.” Also a propir speche in holi writ schal not be taken as figuratijf; what euer thing in Goddis word, that is, holi writ, may not be referrid propirli to honest thingis or vertues, neither to the truthe of feith, knowe thou that hou it is figuratijf speche. Honest of thewis parteyneth to loue God and thi nei&yogh;bore; truthe of feith parteyneth to knowe God and thi nei&yogh;bore. Truli to ech man is his hope, and his owne conscience, as he feelith him silf to profite to the knowyng and louyng of God, and of thi nei&yogh;bore. Holi writ comaundith no thing but charite, neither blameth eny thing no but coueitise; and bi this maner holi writ enformeth the condicions of men. Holi writ affermeth not no but general feith bi thingis passid, present, and to comyng; bifore tellyng of thingis to comyng, schewyng is of thingis present; but alle these thingis parteynen for to norische the same charite, and to strenkthe it, and to ouercome and quenche coueitise. Also figuratijf speche is, where euer the wordis maken allegorie, that is goostli vndirstondyng parteynyng to feith, or whanne wordis maken derkenes or parable. In al figuratijf speche such a rule schal be kept, that so long that that is red be ofte turned bi diligent consideracioun or studie, til interpreting or expownyng be brou&yogh;t to the rewme of charite, truli if it now sowneth propirli charite, it is no figuratijf speche. If the speche is comaunding, forbeding either corrupcion of soule or resoun, either forbeding trespas a&yogh;ens nei&yogh;bore, either comaundyng profi&yogh;t, either good doyng, it is not figuratijf speche, but propre to the lettre; forsothe if the speche of holi writ seme to comaunde peruersion of soule, or trespas a&yogh;ens nei&yogh;bore, either to forbede profi&yogh;t, either good doyng, it is figuratijf speche. Crist seith, “no but &yogh;e schullen ete the fleisch of mannes sone, and schulen drinke his blood, &yogh;e schulen not have lijf in &yogh;ou;” it semeth to comaunde trespas or noiyng of nei&yogh;bore, either peruertyng of soule; therfore it is figuratijf speche, comaunding us for to comyne to Cristis passion, and swetli and profitable to haue in mynde, that his fleisch was woundid and crucified for us. For whanne manye sentencis ben vndirstonden of the same wordis of holi writ, thou&yogh; thilk sentence be hid, which he that wroot vndirstood, no perel is, if ech of sentencis may be preued bi the othere placis of holi scripturis for to acorde to treuthe; for withouten doute the Spirit of God, that spak bi writ of that scripture, bifore si&yogh; and purueiede, that this trewe sentence schulde come to mynde of the redere or herere. For what my&yogh;te be proued of God largelier or plenteuouslier in Goddis spechis, than that the same wordis ben vndirstonden in manye maners, whiche othere scripturis of God, of as greet auctorite, preuen? Austyn there in the thridde book. Auctouris of holi writ vsen mo figuris thanne gramariens moun gesse, whiche reden not the figuris of holi writ. Seuene rulis ben sett to vnderstonde holi writt a&yogh;ens aduersaries; `is first [Subnote: the first is?] of oure Lord Jesus Crist and of his bodi, that is, veri cristen man. Bi this rule oo persoone of the heed and bodi, that is, of Crist and of holi chirche, is schewid to vs; for it is not seid veynli for feithful men, “&yogh;e ben the seed of Abraham,” sithen oon holi seed is of Abraham, that is, Crist. Doute we not, whanne speche of scripture passith fro the heed to the bodi, or fro the body to the heed, and netheles it passith not from oon to the same persoones, for oo persoone spekith, seiyng, “God sette on me, as on a spouse, and he ournede me as a spouse with ournement;” And netheles it is to vndirstonde, whiche of these accordith to the heed, that is, Crist, and whiche to the bodi, that is, holi chirche. The secunde rule is of Cristis bodi, partide in tweye parties, as Tyconye seith, which truli ou&yogh;t not be clepid so, for truli the ilke is not the bodi of the Lord, whiche schal not be in to withouten eende in blis, but it is to be seid of the veri bodi of the Lord and of the medlid bodi, or veri bodi and feyned; for not oonli withouten eende, but now also ypocritis schulen not be seid to be with the Lord withouten ende, thou&yogh; thei seme to be in his chirche. Therfore this rule my&yogh;t be seid of the medlid chirche. This rule askith a wakyng redere, whanne holi writt spekith to othere men as to the same to which it spekith bifore, or whanne it semeth to speke of the same men, and netheles spekith of othere, as oo bodi be of hem boothe for temporal medling and comunyng of sacramentis. The thridde rule is of biheestis and lawe, which may be of spiritis and of lettre, or of grace and of maundementis. The fourthe rule is of spice and of kynde, that is of part and of al the hool thing, of the which the part is. The fifthe reule is of tymes, that is bi figure synadochie, whanne al is vndirstonden bi part, or part vndirstonden bi al. In this maner Crist is seide to haue leie deed in the sepulcre thre daies and thre ny&yogh;tis; the laste part of Good Friday is set for al the day, and the firste part of Sunday, and the Satirday al ful. Or this reule of tymes is vndirstonden of noumbris, as vij. x. or xij. and suche othere, whiche noumbris ben sett sumtyme for al tyme, as “seuene sithis in the day Lord I seide preisyng to thee,” is no thing ellis than this, “Goddis preisyng is euer in my mouth;” also in the Apocalipis, bi an hundrid fourty and foure is signifiede al the vniuersite of seyntis. The sixte reule is of recapitulacion; summe thingis doon bifore ben seide, as if thei suen in ordre of tyme, or ben teld in next suyng of thingis, whanne the tellyng is pryuyli clepid a&yogh;en to the formere thingis that weren left. If scripture be not vndirstonden bi this reule, errour is gendrid, as in Genesis, “God plauntid paradise in Eden at the eest, and sette there man whom he foormede; and &yogh;it God brou&yogh;t forth ech faire tre of the erthe;” that is seid bi recapitulacion or rehersing of thing doon bifore. Also there, “in the lond was oo langage,” is recapitulacion. The seuenthe reule is this, of the deuel and his bodi, for he is heed of al vnpitous, that ben his bodi in sum maner, that schulen go with him in to turment of euerlastyng fire; as Crist is heed of holy chirche, that is his bodi, that schal be with him in the rewme and glorie euerlastyng. Also in the eende of that book Austyn seith, “studiers of holi scripture schulden kunne the kynde of spekyngis in holi scripturis, and take heed, and holde in mynde in what maner a thing is wont to be seide in hem, and also, that is souereyn and moost nedeful, preie thei that thei vndirstonde, for the Lord &yogh;eueth wisdom, and vndirstondyng and kunnyng is of him.” Al this seith Austyn in the thridde book of Cristen Doctryne. Auctouris of holi scripture speken derkli, that prudentli mysteries ben hid fro vnpiteuous men, and good men ben excercisid, and in expounnyng it haue grace vnlijk to the firste auctouris of holi writt. Austyn in the firste book of Cristen Doctryne. Therfore seynt Gregori seith in the xxix. book of Morals, the vij. chapiter, that wordis ben as piement and precious spiceries; hou myche spicerie is more powned, bi so myche vertu is encreesid in piement, so hou myche we pownen more Goddis spechis in expownyng, bi that we heeryng, as drinkyng, ben more holpen.

Note return to page 203 Hou men schulden ete Cristis flesch and his blood.

Note return to page 204 Austyn.

Note return to page 205 Of charite, with vij. reulis of Tyconie and Austyn in declaring of scripture.

Note return to page 206 Of the vij. reulis; of the very body and feyned.

Note return to page 207 The v. reule of tymes.

Note return to page 208 The vj. reule of recapitulacoun.

Note return to page 209 The vij. reul is of the deuil and of his body.

Note return to page 210 Austyn and Ysidre.

Note return to page 211 Of comendacoun of scripture bi Austyn.

Note return to page 212 Grostede.

Note return to page 213 To vndirstonde holy writ, and of derk spechis in holy scripture.

Note return to page 214 Of vii. reulis of Austyn.

Note return to page 215 In the ii. book of Cristen Teching. The comendacoun of good lijf.

Note return to page 216 Hou bi good lijf men cometh to vndirstonding of scripture.

Note return to page 217 War Oxounforde of sodomye, with other synnes!

Note return to page 218 To lette not lernynge of Goddis lawe, for bi good lijf men comen to the very vndirstonding.

Note return to page 219 Lire declarith iiij. vndirstondingis of scripture.

Note return to page 220 Hou the literal vndirstonding is grounde and foundement.

Note return to page 221 Isidre tellith vii. reulis to vndirstonde scripturis.

Note return to page 222 Hou the deuil is heed of wickid men.

Note return to page 223 Lire rehersith the sentence of Austyn and Isidre in these reulis, and addith more.

Note return to page 224 Hou God di&yogh;ede on the crosse.

Note return to page 225 Lire in declaring of scriptures; and be war of foly doom!

Note return to page 226 Hou euery man schulde kunne and kepe the scripture, and hooly writ is the scripture of puplis, as Jerom seith.

Note return to page 227 This preyere of Manasses is not in Ebrue.

Note return to page 228 Beatus vir.

Note return to page 229 Quare fremuerunt.

Note return to page 230 Domine quid.

Note return to page 231 Cum inuocarem.

Note return to page 232 Verba mea.

Note return to page 233 Domine, ne in furore.

Note return to page 234 Domine Deus.

Note return to page 235 Domine, Dominus.

Note return to page 236 Confitebor.

Note return to page 237 PS. X. secundum Hebr.

Note return to page 238 In Domino confido.

Note return to page 239 Saluum me fac.

Note return to page 240 Usquequo, Domine.

Note return to page 241 Dixit insipiens.

Note return to page 242 Domine, quis.

Note return to page 243 Conserua me.

Note return to page 244 Exaudi, Domine.

Note return to page 245 Diligam te, Domine.

Note return to page 246 Celi enarrant gloriam Dei.

Note return to page 247 Exaudiat te Dominus in die.

Note return to page 248 Domine, in virtute.

Note return to page 249 Deus, Deus meus, respice.

Note return to page 250 Dominus regit.

Note return to page 251 Domini est terra.

Note return to page 252 Ad te, Domine, leuaui animam meam.

Note return to page 253 Judica me, Domine.

Note return to page 254 Dominus illuminatio.

Note return to page 255 Ad te, Domine, clamabo.

Note return to page 256 Afferte Domino.

Note return to page 257 Exaltabo te, Domine.

Note return to page 258 In te, Domine, speraui.

Note return to page 259 Beati quorum.

Note return to page 260 Exultate, iusti, in Domino.

Note return to page 261 Benedicam Dominum.

Note return to page 262 Judica, Domine, nocentes.

Note return to page 263 iniustus.

Note return to page 264 Noli emulari.

Note return to page 265 Domine, ne in furore.

Note return to page 266 Dixi, custodiam.

Note return to page 267 Exspectans.

Note return to page 268 Beatus qui.

Note return to page 269 Quemadmodum desiderat.

Note return to page 270 Judica me, Deus.

Note return to page 271 Deus, auribus nostris.

Note return to page 272 Eructauit cor meum.

Note return to page 273 Deus noster, refugium.

Note return to page 274 Omnes gentes.

Note return to page 275 Magnus Dominus.

Note return to page 276 Audite hæc, omnes gentes.

Note return to page 277 Deus deorum.

Note return to page 278 Miserere mei.

Note return to page 279 Quid gloriaris.

Note return to page 280 Dixit insipiens.

Note return to page 281 Deus, in nomine tuo.

Note return to page 282 Exaudi, Deus, orationem meam.

Note return to page 283 Miserere mei.

Note return to page 284 Miserere mei, Deus.

Note return to page 285 Si vere utique.

Note return to page 286 Eripe me de inimicis.

Note return to page 287 Deus, repulisti.

Note return to page 288 Exaudi, Deus.

Note return to page 289 Nonne Deo.

Note return to page 290 Deus, Deus meus, ad te.

Note return to page 291 Exaudi, Deus, orationem.

Note return to page 292 Te decet hymnus.

Note return to page 293 Jubilate Deo.

Note return to page 294 Deus misereatur nostri.

Note return to page 295 Exurgat Deus.

Note return to page 296 Saluum me fac.

Note return to page 297 Deus, in adiutorium meum.

Note return to page 298 In te, Domine, speraui.

Note return to page 299 Deus, iudicium.

Note return to page 300 Quam bonus.

Note return to page 301 Vt quid, Deus.

Note return to page 302 Confitebimur tibi, Deus.

Note return to page 303 Notus in Judea.

Note return to page 304 Voce mea ad Dominum.

Note return to page 305 Attendite, popule.

Note return to page 306 Deus, venerunt gentes.

Note return to page 307 Qui regis Israel, intende.

Note return to page 308 Exultate Deo.

Note return to page 309 Deus stetit in sinagoga.

Note return to page 310 Deus, quis.

Note return to page 311 Quam dilecta.

Note return to page 312 Benedixisti, Domine, terram tuam.

Note return to page 313 Inclina, Domine, aurem tuam.

Note return to page 314 Fundamenta eius in montibus.

Note return to page 315 Domine Deus salutis mee.

Note return to page 316 Misericordias Domini in eternum.

Note return to page 317 Domine, refugium factus es.

Note return to page 318 Qui habitat in adiutorio Altissimi.

Note return to page 319 Bonum est confiteri.

Note return to page 320 Dominus regnauit, decorem.

Note return to page 321 Deus vlcionum.

Note return to page 322 Venite, exultemus.

Note return to page 323 Cantate Domino.

Note return to page 324 Dominus regnauit, exultet.

Note return to page 325 Cantate Domino canticum nouum.

Note return to page 326 Dominus regnauit, irascantur.

Note return to page 327 Jubilate Deo.

Note return to page 328 Misericordiam et iudicium.

Note return to page 329 Domine, exaudi.

Note return to page 330 Benedic, anima mea.

Note return to page 331 Benedic, anima.

Note return to page 332 Confitemini Domino, et inuocate.

Note return to page 333 Confitemini Domino, quoniam bonus.

Note return to page 334 Confitemini Domino, quoniam bonus.

Note return to page 335 Paratum cor meum, Deus.

Note return to page 336 Deus, laudem.

Note return to page 337 Dixit Dominus.

Note return to page 338 Confitebor.

Note return to page 339 Beatus vir qui timet Dominum.

Note return to page 340 Laudate, pueri, Dominum.

Note return to page 341 In exitu Israel de Egipto.

Note return to page 342 Dilexi quoniam exaudiel.

Note return to page 343 Credidi propter quod.

Note return to page 344 Laudate Dominum, omnes.

Note return to page 345 Confitemini Domino.

Note return to page 346 Beati immaculati.

Note return to page 347 In quo corrigit.

Note return to page 348 Retribue seruo tuo.

Note return to page 349 Adhesit pauimento.

Note return to page 350 Legem pone michi.

Note return to page 351 Et veniat super me.

Note return to page 352 Memor esto verbi tui.

Note return to page 353 Porcio mea, Domine.

Note return to page 354 Bonitatem fecisti.

Note return to page 355 Manus tue fecerunt.

Note return to page 356 Defecit in salutare tuum.

Note return to page 357 In eternum, Domine.

Note return to page 358 Quomodo dilexi.

Note return to page 359 Lucerna pedibus.

Note return to page 360 Iniquos odio habui.

Note return to page 361 Feci iudicium.

Note return to page 362 Mirabilia.

Note return to page 363 Justus es, Domine.

Note return to page 364 Clamaui in toto corde.

Note return to page 365 Vide humilitatem meam.

Note return to page 366 Principes persecuti sunt me.

Note return to page 367 Appropinquet deprecacio mea.

Note return to page 368 Ad Dominum, cum tribularer.

Note return to page 369 Leuaui oculos meos.

Note return to page 370 Letatus sum in hiis.

Note return to page 371 Ad te leuaui oculos.

Note return to page 372 Nisi quia Dominus erat.

Note return to page 373 Qui confidunt.

Note return to page 374 In conuertendo.

Note return to page 375 Nisi Dominus.

Note return to page 376 Beati omnes.

Note return to page 377 Sepe expugnaverunt.

Note return to page 378 De profundis.

Note return to page 379 Domine, non.

Note return to page 380 Memento Domine.

Note return to page 381 Ecce quam bonum.

Note return to page 382 Ecce nunc benedicite.

Note return to page 383 Laudate nomen Domini.

Note return to page 384 Confitemini Domino.

Note return to page 385 Super flumina Babilonis.

Note return to page 386 Confitebor.

Note return to page 387 Domine, probasti.

Note return to page 388 Eripe me, Domine.

Note return to page 389 Domine, clamaui ad te.

Note return to page 390 Voce mea ad Dominum.

Note return to page 391 Domine, exaudi oracionem.

Note return to page 392 Benedictus Dominus.

Note return to page 393 Exaltabo te, Deus.

Note return to page 394 Lauda, anima.

Note return to page 395 Laudate Dominum.

Note return to page 396 Lauda, Jerusalem, Dominum.

Note return to page 397 Laudate Dominum de celis.

Note return to page 398 Cantate Domino canticum novum.

Note return to page 399 Laudate Dominum in sanctis.

Note return to page 400 Domine, audiui auditum tuum.

Note return to page 401 Also Romayns weren of Jewis and hethene men, and bileeueden to Crist; and by proude stryf thei wolden enhaunce hem silf ech part aboue othere. For whi Jewis seiden, We ben the peple of God, whiche he louede and norischide fro the bigynnyng; we ben circumcidid, and camen of the kyn and holy generacioun of Abraham; and God was knowen first oonly at Jewis. We weren delyuered fro Egipt by myraclis and vertues of God, and passiden the reed see with drie foot, whan greuouse wawis drenchiden oure enemyes; and reynede to us manna in the desert, and mynystride heuenly mete to vs, as to hise sonys. By day and ny&yogh;t God &yogh;ede bifore vs in a piler of cloude and of fier, to schewe weye to vs in the place without weye. And that we holde stille othere benefices of God aboute vs, we aloone weren worthi to take the lawe of God, and to heere the voys of the Lord spekynge, and to knowe his wille; in which lawe Crist was bihi&yogh;te to vs. Also he witnesside, that he hymsilf was comen to vs, and seide, Y cam not, no but to the scheep of the hous of Israel, that weren perischide, whan he clepide &yogh;ou doggis rather than men. Therfor whether it is ri&yogh;tful, that &yogh;e that forsaken ydols to day, whiche &yogh;e serueden at the bigynnyng, be comparisond to vs, and be not rather arettid in to the place of comelynges, by auctorite of the lawe and by custome? And &yogh;e disserueden not this, no but for Goddis mercy, which is euer large, wolde resseyue &yogh;ou to oure suynge, that is, to sue vs. A&yogh;enward hethene men answereden thus, In as myche as &yogh;e tellen gretter benefices of God anentis &yogh;ou, by so myche &yogh;e schulen schewe, that &yogh;e ben gilty of gretter synne; for &yogh;e weren euer vnkynde to alle tho benefices. For with the feet by whiche &yogh;e passiden the drie see, &yogh;e pleieden bifore ydols, whiche &yogh;e maden; and by that mouth, by which &yogh;e songen heriynges a litle bifore for the deeth of aduersaries, whiche God killide by myracle, &yogh;e axiden symylacris to be maad to &yogh;ou. With tho i&yogh;en, by whiche &yogh;e weren wont to biholde the worchipful thingis of the Lord in the cloude either in fier, &yogh;e bihelden symylacres. Also &yogh;e wlatiden manna, and euer in the desert &yogh;e grucchiden a&yogh;ens the Lord, and wolden go a&yogh;en in to Egipt, fro whennes he hadde caste &yogh;ou out with strong hond. What moo thinges? &YOGH;oure fadres wraththiden so the Lord bi ofte terrynge to wraththe, that alle dieden in desert, and no mo of the oolde men of hem, no but tweyne, entriden in to the lond of biheest. But what rehersen we eelde synnes? sithen thou&yogh; &yogh;e hadden not do tho, for this aloone, that not oonly &yogh;e nolden resseyue the Lord Jesu Crist, bihi&yogh;t to &yogh;ou euere by the voices of profetes, but also &yogh;e killiden him by worst deeth, no man schulde deme &yogh;ou worthi to haue for&yogh;euenesse. Which Lord we bileeueden anoon, aftir that we knewen, thou&yogh; no thing was bifore seid to vs of him. Wherby it is preued, that this, that we serueden ydols, schal not be aretted to hardnesse of synne, but to ignoraunce. For we that suen anoon the Lord knowen, wolden haue sued him in tyme passid, &yogh;if we hadden knowe him bifore. And &yogh;if &yogh;e auaunten &yogh;ou of the nobley of kyn, as &yogh;if the suynge of vertues maketh not to be sones of seyntes, more than fleishly natiuite doth, forsothe Esau and Ismael, thou&yogh; thei ben of the generacioun of Abraham, ben not arettid either noumbred with sones. Therfor the postle setteth him a meene bitwixe the peples striuynge thus, and assoileth so the questiouns of the partyes, that he affermeth, that neuer neither of hem deseruyde helthe by his owne ri&yogh;fulnesse, and that bothe peplis synneden wityngly and greuously; that Jewis dispisiden God by brekynge of the lawe; and hethene men, whanne thei ou&yogh;ten worschipe the creatour as God, whom thei knewen by creatures, chaungiden his glorie into symylacris maad with mannes hondis. Also the postle scheweth by verreiest resoun, that euereither peple gat for&yogh;euenesse, and ben euene; moost sithen he scheweth, that it was bifore seid in the same lawe, that bothe Jewis and hethene men schulden be clepid to the feith of Crist. Wherfor Poule maketh hem meke, now this peple, and now that peple, and monesteth hem to pees and acordynge. Al this is set in a prologe writen in summe bookis on this pistle, and the Comyn Glose in the bigynnynge at Poule, hath the same sentence.

Note return to page 402 wele. Loo! how opinli Cristen men ben forbeden [bi the sentence folowinge see. m.] to comoun not with vicious prestis, that for her coucitiise lustis disturblen the chirche.

Note return to page 403 Poul, apostle, not of men, ne bi man, but bi Jhesu Crist, to the britheren that ben of Laodice, grace to &yogh;ou, and pees of God the fadir, and of the Lord Jhesu Crist. Gracis I do to Crist bi al myn orisoun, that &yogh;e be dwellinge in him and lastinge, bi the biheest abidinge in the dai of doom. Ne he vnordeynede vs of sum veyn speche feynynge, that vs ouerturne fro the sothfastnesse of the gospel, that of me is prechid. Also now schal God do hem leuynge, and doynge of blessidnesse of werkis, which heelthe of lyf is. And now openli ben my boondis, whiche I suffre in Crist Jhesu, in whiche I glade and ioie. And that is to me heelthe euerlastynge, that that I dide with oure preieris, and mynystringe the Holy Spirit, bi lijf or bi deeth. It is forsothe to me lijf into Crist, and to die ioie withouten eende. In vs he schal do his merci, that &yogh;e haue the same louynge, and that &yogh;e be of o wil. Therfore, derlyngis, as &yogh;e han herd in presence of me, hold &yogh;e, and do &yogh;e in drede of God; and it schal be to &yogh;ou lijf withouten eende. It is forsothe God that worchith in vs. And do &yogh;e withouten ony withdrawinge, what soeuere &yogh;e doon. And that it is, derlyngis, ioie &yogh;e in Crist, and flee &yogh;e maad foul in clay. Alle &yogh;oure axingis ben open anentis God, and be &yogh;e fastned in the witt of Crist. And whiche been hool, and sooth, and chast, and rightwijs, and louable, do &yogh;e; and whiche herden and take in herte, hold &yogh;e; and it schal be to &yogh;ou pees. Holi men greeten &yogh;ou weel, in the grace of oure Lord Jhesu Crist, with the Holi Goost. And do &yogh;e that pistil of Colosensis to be red to &yogh;ou. Amen. Here eendith the pistil to Laodicensis, and bigynneth a prolog on the first pistil to Tessalonicensis.

Note return to page 404 Thimothe the apostell enformeth and theeheth of the ordinaunce of bischophode, and of dekenhode, and of all the chirches discipline; forthermore enfourmeth him to schrewed aposteles to him bakbytyng mot answere resoun &yogh;eldyng, that of the pursuere he be saaf, whan Crist hath comen to deliuer all synneres at the last; otherwyse teching, monest he to be fledde. Writyn fro Rome cyte. Here eendeth the prologe, and bygynneth the epistel.

Note return to page 405 To Phylemon hoomly lettris the apostle maketh for Onesimo, his seruaunt; sothely he writith to him of the prisone fro the cyte of Rome, by the same Onesimo.

Note return to page 406 [21] 02010001p. 21. l. 23. for grek read grete.

Note return to page 407 [40] 02010002p. 40. l. 29. for or duuyne read of dyuyne.

Note return to page 408 [49] 02010003p. 49. l. 30. for religions read religious.

Note return to page 409 [314] 02010004p. 314. c. 1. l. 9. for Elia&yogh;ar read Eliazar.

Note return to page 410 [501] 02010005p. 501. c. 1. l. 38. for merlizon read merli&yogh;on.

Note return to page 411 [611] 02010006p. 611. c. 1. l. 3. for greue read grene.

Note return to page 412 [627] 02010007p. 627. c. 1. l. 28. for fullen read fellen.

Note return to page 413 [38] 02010008p. 38. c. 1. l. 39. for hem read hern.

Note return to page 414 [314] 02010009p. 314. c. 1. l. 33. for hau read han.

Note return to page 415 [708] 02010010p. 708. c. 1. l. 16. for corneris. read corn eris.

Note return to page 416 [572] 02010011p. 572. c. 1. l. 12. for gedreden read gendreden.

Note return to page 417 [189] 02010012p. 189. c. 1. l. 4. for plentenous read plenteuous.

Note return to page 418 [217] 02010013p. 217. c. 1. l. 7. for plentenously read plenteuously.

Note return to page 419 [456] 02010014p. 456. c. 1. l. 7. for menf or to read men for to.

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