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?] smooth the harpe. Whanne Dauith, smooth 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 smoot 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 medycynal 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 perfectioun72Q0002 or duuyne 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, berstynge 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 ele 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 repentide hym. Penaunce, sorowe, and othere passyouns, ethir disesis, ben not in ony maner in God by truthe, but by liknesse; and therfore it is seid that he repentide, for he hadde hym silf at the maner of a man repentinge, and wolde distrye that that he made bifore.

Note return to page 228 sorowe of herte. For he hadde him silf at the maner of a man sorowinge, in doynge awey man, whom he hadde formed to his ymage. Penaunce, either sorewe of herte, fallith not in God, to whom the sentence of alle thingis is as stidefast as the biforeknowynge is certeyn, sith hooly scripture vsith comoun wordis,

Note return to page 229 disseyuede me, this is the veri lettre, as Lire seith here, but comyn Latyn bokis han thus, Whi hast thou priuyly put Lya to me, but this is fals lettre, as Lire seith here.

Note return to page 230 that is, louede hir lesse than Rachel.

Note return to page 231 enuye, that is, sorewide of hir owne defaute in comparisoun of hir sister, that hadde no sich defaute.

Note return to page 232 no thyng, that is, of thi &yogh;ifte.

Note return to page 233 the floc, that is, departide the rammes fro the ewes til to the tyme of wateryng.

Note return to page 234 Bi breed in holi scripture is vndirstonden al manere of mete, and bi watir al manere of drynk.

Note return to page 235 that is, not bi violence nether bi fre &yogh;ifte, but bi biyng and paiyng of priys.

Note return to page 236 In Ebrew it is schewinge priuitees, as Jerom and Lire here seyen.

Note return to page 237 Lo, prestis oblishyng.

Note return to page 238 took a wiyf into fleisly coupling: for sche was his wiyf bifore, and hadde childid Aaron and Marie his sister.

Note return to page 239 for thes thre witnessis lyuen withouten eende.

Note return to page 240 I shal make harde, that is, I shal suffre that his herte be maad hard. The glose here. God is not cause of the hardynge of herte in as miche as it is synne, for so it is of fre wille; but God is cause of hardynge of the herte in as miche as it is peyne, for in peyne of synne don bifore he withdrawith grace, to whiche grace it perteyneth to maken neisshe the herte; and therefor whan grace is withdrawe, mannis herte is maad hard in his euyl.

Note return to page 241 Adonay, that is, tetragramaton, that signefieth Goddis beyng nakidly, without consideracioun to creature.

Note return to page 242 In Ebru that is a medlynge, and signifyeth diuerse beestis.

Note return to page 243 askis of the chemeney, in Ebreu it is of the brennynge chymeney, that is, brennynge aische.

Note return to page 244 So the Lord be with &yogh;ou. He seide this in scorn, vndurstondinge the contrarie.

Note return to page 245 also thou schalt &yogh;yue, &c. that is, thou schalt suffre that we lede beestis to sacrifices.

Note return to page 246 a kide, if a lomb may not be had in good maner.

Note return to page 247 that is, ech hows of the multitude schal offre oon, if fewnesse of persoones lettith not.

Note return to page 248 with letusis, in Ebrew it is with bitternessis.

Note return to page 249 iiij. hundrid and xxx. &yogh;eer, rekenynge tho &yogh;eris in whiche they dwelliden as pilgryms in the loond of Canaan, and of Egipt, and of Filisteys.

Note return to page 250 hirid man, that is, an hethen man out of the feith and obseruaunce of the Jewis, thou&yogh; he dwelle with hem for hire.

Note return to page 251 In Ebru it is thin aduersaries.

Note return to page 252 Josue drof awey, in Ebreu it is, made feble, for as Ebreus seien, he killide alle the stronge men of Amalech in that batel.

Note return to page 253 the alie of Moises, in Ebreu it is, fadir of the wiyf of Moises.

Note return to page 254 Another translacioun hath wise men, wher we han mi&yogh;ti men.

Note return to page 255 a tribune is he that is souereyn of a thousinde men, centurioun of an hundrid, quinquagenarie of fifty, a deen of ten.

Note return to page 256 in this day, that is, the firste daye of the thridde monethe.

Note return to page 257 In Ebru it is, &yogh;e shulen be a frendshipe, that is, a thing louyd excellently.

Note return to page 258 Here halowyng was, to waische hem self and here clothis, and nei&yogh;e not her wifes.

Note return to page 259 a wiyf, his owne seruauntesse, which is an hethen womman, and his seruauntesse for euere, for if sche were an Ebrew womman and thral, sche schulde go out fre with hir children in the seuenthe &yogh;eer.

Note return to page 260 In Ebru it is thus, that if he take to him another womman, he shal not decreese exspencis and hilynge and hir our, that is, if he takith to him, that is, to his sone, another wyf with the handmayde takun bifore into wyf, he shal decreese spensis, that is, sufficient lyflode in hir hylynge, that is, couenable clothinge, and hir our, that is, tyme to &yogh;elde dette, he shal not decreesse this in withdrawynge fro hir for the tother wyf weddid aboue, for thanne thei mi&yogh;ten haue manye wyues togidere.

Note return to page 261 A sicle is xx. halpens.

Note return to page 262 that is, he schal purge him openli bi ooth.

Note return to page 263 ioyne, in Ebreu it is, thou schalt not reise thyn hond.

Note return to page 264 thyn hond, that is, make couenaunt ether biheete.

Note return to page 265 for iust doom accepteth no person.

Note return to page 266 take thou heede to him, that is, perseyue thou bisily, that thou obeie to him.

Note return to page 267 scrabrouns, that is, flies with venemouse prickis, that ben bred of deed careyns.

Note return to page 268 twelue is not in Ebreu, and therfor it semeth that ij. caluys onely weren there.

Note return to page 269 and sien God, not in his beyng, but in mannus licnesse representinge him.

Note return to page 270 Ebrus seyn, that this is the very text, and he sente not his hond on the lordis of the sones of Israel. that is, on lordis, the gloos seith.

Note return to page 271 that is, an ouche hanginge on the prestis breest, in whiche was writen dome and treuth.

Note return to page 272 It was seid the arke of witnessing, for there yn was put a golden pott ful of manna, to witnesse that God fedde hem with bred fro heuene, and tables, to witnesse that the lawe of kynde flowyed in herte, he reiside the lawe writen, the &yogh;erde of Aaron, to witnesse that eche power is of the Lord God, and Deutronomye, to witnesse the couenaunt that he had seid.

Note return to page 273 In the dai of merci the glorie of God descendide alwey there.

Note return to page 274 that is the place that God answeride fro to men preiynge.

Note return to page 275 tabernacle be maad, that is, oon hiling of the tabernacle.

Note return to page 276 that is, a golden table hiling the arke of God.

Note return to page 277 the hooli of the Lord, that is, the name of the Lord, Tetragramaton.

Note return to page 278 thetragramaton.

Note return to page 279 the gridil therof, in Ebreu it is, the roof therof, that is, the hi&yogh;ere part.

Note return to page 280 In Ebru it is with his feete.

Note return to page 281 that is, a swete smellynge tre, smal and ful of knottis.

Note return to page 282 that is, ij pound.

Note return to page 283 that is, the beste mirre.

Note return to page 284 that is, a litil oystre smellynge sweetely.

Note return to page 285 In Ebru it is not, siche wordis, but oonly, whan he hadde fillid to speke to Moyses.

Note return to page 286 that is, bi werk of God, not of man.

Note return to page 287 In Ebreu it is to scorne, for idolatrie is scornyng of God.

Note return to page 288 suffre thou me, etc. God spekith bi mannus maner; whanne the sone offendith his fadir, and the fadir holdith a swerd as to sle him, the fadir seith to a man beynge besidis him, holde me not fro smyting, and he meeneth contrarie bi this, that is, that he wole also be withheldun; and herbi Moises took hardynesse to preye for the puple to withholde the veniaunce of God. Also hooly men letten the ire of God, whanne thei taken of him that they sette forth hem silf; ellis no thing a&yogh;enstondith Goddis ire. The glos enterlynarie here and Greg. bi many autorites of hooly writ.

Note return to page 289 In Ebru it is had thre thousend oonly, sume men acorden thus that is diuersite, and seyn, in Ebreu ben noumbrid oonly thei that weren pryncipals in the trespas, that is, indusinge othere men, but with these were slayn so mani of othere that the noumbre stie to xxiij. thousende; either thus, thre thousende felden bi the swerdis of Leuytis, and xx. thousende felden bi othere punchynges.

Note return to page 290 ournyng, that is, corounes whiche thei maden in resseyuinge of the lawe.

Note return to page 291 was horned, beemes of wondurful schynyng &yogh;eden `forth an hi&yogh; [from him] at the maner of hornes, whiche the postle in ij. pistle to Cor. iij. co. clepith the glorie of Moises face, wherfor in Ebreu it is thus, `and he [Israel] knew not that the `li&yogh;t [skyn] of his face was horned.

Note return to page 292 This that sueth, that is, al that part of the tabernacle that biholdith the see, is not in Ebru.

Note return to page 293 In Ebru it is, the hookis of peleris, and the holdyngis of tho, weren of siluer, and in the same manere where lijk wordis ben set.

Note return to page 294 In Ebreu it it is, he hilide with siluer the hedis of the pileris.

Note return to page 295 In Ebru it is, these ben the noumbres.

Note return to page 296 In Ebreu it is, of xxix. hundridis, and an hundrid conteynede an hundrid and xx. besauntis.

Note return to page 297 In Ebru it is thus, forsothe the siluer of noumbrynge of the puple was an hundrid hundridis, and a thousende and vij. hundrid and lxx. siclis at the wei&yogh;te of seyntuarie, half a sicle bi ech heed of alle that passen to noumbre fro xx. &yogh;eer and aboue, of vj. hundrid and iij. thousende and fifti men.

Note return to page 298 In Ebru it is thus, of a thousende vij. hundrid and lxxv. siclis he made the hokis of peleris, and hilide the heedis of the pelers with siluer; and this semeth the trewe lettre.

Note return to page 299 fier, that is, trees to the nurschyng and continuaunce of fier &yogh;ouun fro heuene.

Note return to page 300 This word and is seet for that is.

Note return to page 301 In Ebreu it is of an ooth, and this lettre is vndurstondun of him, that is requirid to bere witnessyng of a thing that he knowith, and wole not, but hidith the truth.

Note return to page 302 that is, the tenthe part of iij. buschelis.

Note return to page 303 In Ebru it is, in the day in whiche he anoyntide him.

Note return to page 304 In Ebru it is, of alle.

Note return to page 305 the oynting, that is, the offring in the day of her oynting.

Note return to page 306 that is, purueie of thi coostis a calf to be offrid for thi synne. that is, purueie of thin owe costis.

Note return to page 307 the auter, that is, of brent sacrifice.

Note return to page 308 deuouride hem, that is, killide hem, for nether her bodies, nether her clothis weren wastid, and so it semeth that thei weren sauyd.

Note return to page 309 make nakid, etc. in Ebreu it it, &yogh;e schulen not encreesse &yogh;oure heedis, that is, suffringe the heeris wexe ouer comyn maner, as hethen diden in deth of frendis.

Note return to page 310 A cirogrille, that is, a beeste ful of thornes, and more than an irchoun. In Ebru it is a cony.

Note return to page 311 aliete, that is, a kynde of egle.

Note return to page 312 ibis, that is, a ciconye, that etith paddokis and serpentis. ibis, that is, an vnclene watir foule, that with his bille puttynge water into his ers, purgith himsilf.

Note return to page 313 a bruke is the fruyt of locuste, bifor that it hath wyngis.

Note return to page 314 acatus, that is, fruyt of locust, whanne it bigynneth to haue wyngis.

Note return to page 315 opymacus, that is, a beeste that fi&yogh;tith with serpentis. opymacus, that is, a foule that is enemye to serpentis.

Note return to page 316 a cocodrille, that is, a beeste of iiij. feet, that hath nailes and teeth, and [hauynge the nether cheke vnmouable, and he s.] restith on the lond bi day, and in water bi ny&yogh;t. In Ebru it is an urchun.

Note return to page 317 mygal, ether a glotenouse mows. an amygal, that is, a trecherous born beest, and a gileful and most gloterouse mous.

Note return to page 318 camelion, that is, a beeste dyuersid in dyuerse colours. a camelion, that is, a beest diuersid in to dyuerse colours after dyuerse lokyngis.

Note return to page 319 stellio, that is, a worm that hath many bri&yogh;t iemmes in the bak. stellio, that is, a worme peyntid as with sterris.

Note return to page 320 lacerta, that is, a serpent that hath many schuldris as hondis.

Note return to page 321 watir, that is, vnclene watir. watir, that is, conteyned in a vessel, wherynne vnclene thing biforseid felde.

Note return to page 322 the prest schal clense him, that is, schal deme him [to be] cleene.

Note return to page 323 chaungith the si&yogh;t of heeris, that is, the formere kyndly colour.

Note return to page 324 defoule him, that is, deme him [to be] foul.

Note return to page 325 that is, aeme him foul.

Note return to page 326 vermyloun, that is, a reed threed.

Note return to page 327 and preieth, in Ebreu it is, and clensith, that is, ordeyneth to clense.

Note return to page 328 which is on the witnessing, that is, on the ark with the tablis of lawe.

Note return to page 329 of partis, in Ebreu it is, of filthis.

Note return to page 330 if he sleeth, etc. bi the maner of sacrifice.

Note return to page 331 In Ebreu it is, eny blood.

Note return to page 332 deed, this is vndirstondun of beestis grauntid to mete.

Note return to page 333 ny&yogh;, onely degrees of consanguinyte expressid in this co. ben forbedun in mariage.

Note return to page 334 at hoome ether withoute, that is, in wedloc, ether out therof.

Note return to page 335 neece, that is, the dou&yogh;tir of thi dou&yogh;tir.

Note return to page 336 of thi wijf, etc., in Ebrew it is, the filthe of a womman, and of hir dou&yogh;tir.

Note return to page 337 In Ebru it is, to anguish of hire.

Note return to page 338 nether schal be medlid therwith, that is, defoulid bi fleisly knowing therof.

Note return to page 339 Thou schalt not stonde a&yogh;enus the blood of thi nei&yogh;bore, ioynyng thee with hem that ymagynen the deth of the innocent.

Note return to page 340 bothe etc. in Ebrue it is, sche schal be betun.

Note return to page 341 preiseful, in Ebreu it is, to hem that preysen the Lord.

Note return to page 342 an eeld man vndurstonde of him that is eeld in vertues and wisdom.

Note return to page 343 If a man doith fleisli knowing with a womman, etc. that is vndurstonden of that man that witingly knowith sich a womman, and is conuyct therof in doom, ellis he schal be vnclene in vij. dayes, as in xv. co. bifore.

Note return to page 344 that is, while the blood durith that renneth by monethes.

Note return to page 345 with out fre children, that is, if children be borun of sich wedloc, thei schulen be vnlawful and schulen not be eiris. Austyn and

Note return to page 346 nyle &yogh;e go in the lawful thingis of naciouns, that is, in worschiping and in the maner of lyuyng of hem.

Note return to page 347 This is not vndurstondun of wode men in which the wickid spirit spekith with out her procuryng, but of hem that procuren that the deuel speke in hem.

Note return to page 348 comelingis, that is, conuertid to the lawe of Jewis.

Note return to page 349 an oxe and scheep, in Ebreu it is, a scheep and an oxe superflu and dymynute, that is, hauynge a membre superflu ether failinge a membre.

Note return to page 350 that is, nether Jew, nether conuertid to the lawe of Jewis.

Note return to page 351 a bundel, in Ebreu it is gomor, for the eeris of corn weren sengid in fier, and the cornes, that filliden a gomor, weren schakun out, and weren offrid so.

Note return to page 352 liyf for liyf, that is, a beeste of the same kynde and valu, ether the priys bi the doom of iugis.

Note return to page 353 that is, meymyng ether orrible hirting.

Note return to page 354 be punyschid, in Ebreu it is, die.

Note return to page 355 that is, for the brekyng of my bond of pees.

Note return to page 356 In Ebreu it is, feeld of his eritage.

Note return to page 357 that is, the sones of the lynage of Leuy.

Note return to page 358 a straunger, that is, which is not of the lynage of Leuy.

Note return to page 359 In Ebru it is, the veyl of the dore of the grete strete, whiche is on the tabernacle and auteer bi cumpas.

Note return to page 360 In Ebreu it is, to al the seruice therof.

Note return to page 361 nei&yogh;ith, that is, without licence.

Note return to page 362 clense the auter, etc. of brent sacrifices.

Note return to page 363 and the veil in the entryng, in Ebreu it is thus, the veil of the dore of the grete street, which is bifor the tabernacle bi cumpas.

Note return to page 364 of seruyce, in Ebrew it is, of her seruyce, and vessels here ben takun for instrumentis.

Note return to page 365 thing that is offrid, this is soth of the firste fruytis, not of othere sacrifices.

Note return to page 366 and is &yogh;ouun to the hondis of the prest, in Ebreu it is, whiche a man halewid, and &yogh;af to the hondis of the prest.

Note return to page 367 In Ebreu it is, of ony thing able to make drunkun.

Note return to page 368 In Ebreu it is, fro the rynde til to the litil greynes that ben in the myddis of the grape.

Note return to page 369 that is, he shal not consente to hem that ben deed by sinne.

Note return to page 370 or his power mai strecche to.

Note return to page 371 In Ebru it is, a basyn of siluer.

Note return to page 372 In Ebru it is, a spoon of x. goldene siclis.

Note return to page 373 fro xxv. &yogh;eer, for thanne thei entriden to lerne the offices, but in the xxx. &yogh;eer, they weren ordeyned mynystris, if they weren able.

Note return to page 374 fer, in Latyn bokis it is addid, in &yogh;oure folk, but this is not in Ebreu.

Note return to page 375 that is, a man conuertid to the lawe of Jewis.

Note return to page 376 In Ebreu it is, in oon, that is, trumpe.

Note return to page 377 that is, the firste day of the monethe.

Note return to page 378 In Ebreu it is thus; and thei reisiden the tabernacle til to the comyng of hem.

Note return to page 379 In Ebreu it is thus; the baner of the oost of Dan cam, and gaderide to alle casteles either coostis.

Note return to page 380 or coueitide lusty metis. marg.

Note return to page 381 This word of fleischis is not in Ebreu, nether in bokis amendid, for thei desiriden fleischis and fischis and othere thingis; as it is seid with ynne.

Note return to page 382 or oure mynde is wery.

Note return to page 383 and Y schal take a wey of thi spirit, that is, of the spirit of grace &yogh;ouun to thee, not that Moises hadde the lesse, but they weren li&yogh;tned with out decreessing of the grace of Moises, as many candils ben li&yogh;tned of the li&yogh;t of oon, with out decreessing of his li&yogh;t. As &yogh;if many candlis weren li&yogh;tid by o candil and &yogh;it that candil hath neuer the lesse li&yogh;t.

Note return to page 384 twey men dwelliden stille in the tentis, not bi dispit, but by mekenesse, aretting hem silf vnworthi to so greet auaunsing; and therfor they resseyueden the &yogh;ifte of God, as and othere men.

Note return to page 385 This is not in Ebreu.

Note return to page 386 In Ebru it is, sodeynly.

Note return to page 387 or so straunge to me.

Note return to page 388 or clerli passinge other.

Note return to page 389 In Ebru it is, seid, for it was not propirly a comaundement but a suffraunce.

Note return to page 390 In Ebru it is, and he cam in to Ebron, for Caleph aloone &yogh;ede thidir, as Rabi Salomon seith.

Note return to page 391 In Ebreu it is, ether that we weren dede in this wildirnesse.

Note return to page 392 and Y schal waste; thou&yogh; God dide not this, netheles he seide soth, for he spak bi the yuele disseruyngis of hem, as if he seide, they disserueden, that Y schulde do this to hem.

Note return to page 393 make the prince etc. this is vndirstondun in a condicioun.

Note return to page 394 the ri&yogh;twis dome and power of the Lord shal be shewid.

Note return to page 395 deed and smytun etc. that is, sudeynly and orribly, bi the sentence of the Lord, to the drede of othere men.

Note return to page 396 that is, men conuerted to the lawe of Jewis.

Note return to page 397 the firste fruytis: in Ebreu it is a litil cake of &yogh;oure pastis.

Note return to page 398 and wisten not, etc. they wisten not bi what deth he schulde die, ether wher he dide this synue witingly, til God certifiede to hem.

Note return to page 399 be holi, that is, assigned to Goddis offices and presthod.

Note return to page 400 Thei seiden this in scorn, to signefie that Moises disseyuede the puple bi false bihestis. This thei seiden in scorn to Moises, holding him fals.

Note return to page 401 wher, etc. thei seiden this, not in grucchinge a&yogh;enus God, but in axinge remedy, and therfor thei weren not punischid. This was her sorwful confessioun, desiring merci.

Note return to page 402 schulen bere the wickidnesse of the seyntuarie, that is, &yogh;e schulen haue tho thingis that schulen be offrid in the seyntuarie for the synnes of the puple, as Austin and the glos here expownen. It semeth betere thus; thou and thi sones schulen suffre the synnes of &yogh;oure presthod, that is, if ony me pressen forth hem silf bi &yogh;oure necligence, not onely thei schulen be punyschid for her foolhardynesse, but also &yogh;e schulen be punyschid for &yogh;oure necgligence, and therfor charge perteyneth to &yogh;ou to dryue awey hem, and to bifore eschewe [schewe BC.] diligently, lest ony man nei&yogh;e unduly.

Note return to page 403 Lo! Y haue &yogh;oue to &yogh;ou, etc. not to do &yogh;oure werkis in &yogh;oure housis, but to serue in the seruyces of the tabernacle.

Note return to page 404 that is, that ben bihi&yogh;t to the Lord by a vow.

Note return to page 405 vnclene, and hath nede to a&yogh;enbyynge.

Note return to page 406 to entre in to the tabernacle and to lyue vpon tithis.

Note return to page 407 that is, the tithis offrid of hem to &yogh;ou.

Note return to page 408 In Ebru it is, not of age, but reed hoollich, that is, withoute diuersite of ony colour.

Note return to page 409 in the firste monethe of the xl. &yogh;eer fro the going out of Egipt.

Note return to page 410 in to dissencioun, that is, rebelte and stryuyng.

Note return to page 411 the &yogh;erde, this was the &yogh;erde of Aaron.

Note return to page 412 that &yogh;e schulden halewe me, that is, in bileuynge with out doute myn hoolynesse thorou filling of my biheest, and in pronounsinge &yogh;oure feith with out doute bifor the puple, but &yogh;e diden the contrarie, therfor &yogh;e schulen not lede, and so forth.

Note return to page 413 cloth, that is, the bischops coote.

Note return to page 414 of bras is not here in Ebreu, but aftirward.

Note return to page 415 a signe, in Ebreu it is, in a perche.

Note return to page 416 that is, in the wildirnessis of Abarym.

Note return to page 417 book, ether in the telling, as Ebrews seyen, for the Ebreu word here signefieth bothe book and telling.

Note return to page 418 fro that place, in Ebreu it is thus, fro this place to the pit, and they camen to the place, where the pit was &yogh;ouun.

Note return to page 419 that is, water of the pit.

Note return to page 420 that is, in a comown song maad of the victorye of Seon.

Note return to page 421 that is, the lordschip of Moabitis.

Note return to page 422 and my&yogh;ten not, in Ebreu it is, and Moab wlatide the sones of Israel, and this semeth the veriere lettre.

Note return to page 423 thei dwelliden. In Ebreu it is, and the princes of Moab dwelliden at Balaam.

Note return to page 424 thei schulen deuoure etc. In Ebreu it is thus, Israel schal deuoure hethen men hise enemyes, and schal gnawe the bonys of hem, that is, schal distrie the strengthe of hem.

Note return to page 425 Amalech is the bigynnyng, that is, he roos first a&yogh;enus Israel aftir the goyng out of Egipt.

Note return to page 426 couenaunt, that is, the dignete of presthod aftir his fadir.

Note return to page 427 into euerlastynge etc. In Ebreu it is, ouer the contynuel brent sacrifice.

Note return to page 428 for synnes. Ebreus seyen, for clensing.

Note return to page 429 into euerlasting etc. In Ebreu it is, ouer continuel brent sacrifice.

Note return to page 430 aftir that he wiste; that is, not anoon, whanne he wiste first, but aftirward.

Note return to page 431 thei killiden, etc. In Ebreu it is, and thei killiden the kyngis of hem on slayn men, that is, on men cast doun bi Goddis vertu, as Ebrews expownen.

Note return to page 432 in the tothir day of pask, that is, in the morewe of the offring of the lomb of pask.

Note return to page 433 the hi&yogh;este hil. In Ebreu it is, til to the hil of hil.

Note return to page 434 citees to dwelle, he seith not to be lord, ether to resseyue rentis there, for the citees in whiche the dekenes dwelliden, weren so the kyngis, ether of othere lordis; wherfor and Ebron was oon of tho citees, as it is ha in xx. co. of Josue; and ne theles Caleph was lord therof for it was &yogh;ouun to him in to possessioun, as it is had in xv. co. of Josue.

Note return to page 435 and alle wymmen, etc. In Ebreu it is thus, each dou&yogh;ter that schal haue the eritage, schal be wiyf to o man of the kynrede of hir fadir.

Note return to page 436 that is, he bihi&yogh;t stidefastli

Note return to page 437 pleside to me, that is, Y consentide for &yogh;oure vnrestefulnesse.

Note return to page 438 outakun Caleph and outakun Josue and Leuytis and children not of xx. &yogh;eer.

Note return to page 439 In Ebreu it is thus, and &yogh;e saten in Cades bi many daies, bi the daies in whiche &yogh;e saten in othere dwellingis.

Note return to page 440 bi the termes, that is, ny&yogh; the termes.

Note return to page 441 &yogh;e schulen not adde to the word etc. Here that adding is forbedun, that depraueth, ether peruertith the vndurstonding of the lawe; that adding, that declarith, ether makith cleer, is not forbedun, bi this that is writun in xxiiij. co. of Ecci. in the name of wisdom, ether of hooly scripture; Thei that declaren me, schulen haue euerlastynge liyf.

Note return to page 442 wisdom, that is, saueri kunnyng, that bringith in to the loue of God. Sothely the wisdom of filosoforis brou&yogh;ten more to hi&yogh;nesse and pride.

Note return to page 443 a puple of eritage, that is, cleuynge to him vnmouably; as eritage is possessioun vnmouable.

Note return to page 444 fier wastinge, that is, punyschinge scharply, as fier among othere elementis worchith more.

Note return to page 445 in the heestis, domes, and in cerymonies, paciently abidinge the Lord.

Note return to page 446 that is, after alle these forseid thinges ben bifallen to thee.

Note return to page 447 that is, take hede to alle thinges that euer weren do.

Note return to page 448 preueili and appertli, in prosperitee and in aduersitee.

Note return to page 449 that is, of nothing of eny of alle tho thingis.

Note return to page 450 forbooden of God to the.

Note return to page 451 that is, no thing of alle the thinges.

Note return to page 452 ri&yogh;t side, etc. that is, nether for ony prosperite to be getun, nether aduersite to be eschewid.

Note return to page 453 slepynge and risynge. In Ebreu it is thus, ligginge doun and risinge. for in the entring of the bed to slepe, and in the goyng out to wake, a man owith reduce his herte bi his loue in to God; also slepinge may be expowned thus, for fantasies ben wont to come to a man in sleep of these thingis, aboute whiche he is bisied in waking; and so if men in waking ben bisi aboute the loue of God, liyk fantasies ben wont to come in sleep. he that spendith wel al his wakinge.

Note return to page 454 speking treuth and fulfilling it.

Note return to page 455 that duellith in eny of these londis.

Note return to page 456 that he schulde turmente thee, and schulde tempte, that thi pacience were knowun to othere men, to ensaumple of hem, and to merit to thee; and the Scripture spekith here, as to the goode men of that puple, for bi the rule of Isidore, ofte a thing is arettid to al the puple, which thyng acordith to it bi resoun of o part.

Note return to page 457 word is not in Ebreu.

Note return to page 458 in which was a serpent and so forth, fro the hirting of whiche the Lord defendide thee; and the synguler is takun here for the plurel, a serpent, that is, serpentis, and so of scorpioun and dipsas, as in viij co. of Exodi, a greuouseste flie cam, that is, the multitude of flies; also the glos seith, that dipsas is a kynde of the leeste serpent, so that it is unnethis perseyued, and he perischith soone, whom euere dipsas bitith.

Note return to page 459 that is, an eddre that feyneth swetnesse with the heed, but venemeth with the tayl.

Note return to page 460 that is, an eddre. dipsas is an eddre, that makith hem whom he stinggith to die for thirst.

Note return to page 461 the Lord was glued, that is, was ioyned to hem with the glu of charite bi his pure liberalte, for he hadde no nede to hem, as nether to thee.

Note return to page 462 of &yogh;oure herte, that is, in doinge awey al yuel thou&yogh;t and wille.

Note return to page 463 &yogh;e schulen not do so to &yogh;oure Lord God; that is, in offringe sacrifices in dyuerse places, as idolatrouris diden to her idols. as mysbileuing men don, seching her Goddis hither and thider

Note return to page 464 asaieth &yogh;ou, that is, suffrith siche thingis to be doon, that &yogh;e be preued.

Note return to page 465 that he wite, that is, that he make to be knowun of othere men, for he takith not of newe the knowing of ony thing, but he knewe alle thingis fro with out bigynnyng, and in this maner God spekith in xxij. co. of Genesis, Now Y haue knowe that thou dredist the Lord, that is, Y haue made knowun, for bi the offring of Isaac the obedience of Abraham was knowun to men, and was put to hem into ensaumple.

Note return to page 466 schal be slayn without mersy, while he is conuyct bi witnessis ether knoulechith.

Note return to page 467 anoon thou schalt sle him, whanne he is demed bi iugis.

Note return to page 468 kitte &yogh;ou, in Ebreu it is, &yogh;e schulen not to-reende &yogh;ou.

Note return to page 469 of a pilgrym, in Ebreu it is, of a straungere; a straungere is he, that is not of the feith of Jewis.

Note return to page 470 leene to many folkis, in Ebreu it is, thou schalt take weddis of many folkis.

Note return to page 471 in drede thou &yogh;edist out; in Ebreu it is, sudeynly, ether hastily thou &yogh;edist out.

Note return to page 472 of the fleischis of that, that is, of the lomb of pask.

Note return to page 473 the gadering of thy Lord God; in Ebreu it is, the withholding of thi Lord God.

Note return to page 474 jugis and maistris; this word and is set for this word that is, for iugis owen to be lernyd in the lawis; in Ebreu it is, iugis and exactours; exactours ben thei that enqueren the truthe bi mesurable betingis and turmentis; and performen the sentence of iugis.

Note return to page 475 in alle thi &yogh;atis, that is, in the &yogh;atis of each citee, netheles not in each &yogh;ate therof.

Note return to page 476 thou schalt ordeyne him, that is, in to the king; this is not a comaundement, but a simple graunt, which is of yuel; if this were an heest, the puple hadde not synned in axinge a king, but the puple synnede in this axing, as it is seid in j. book of Kingis xij. co.

Note return to page 477 schal write, that is, schal make to be writun.

Note return to page 478 and schal haue with him; Ebrews seyen that he schulde have ij. bokis, oon to bere with him, that he my&yogh;te ofte rede there, and another book to be kept in the hows of his tresour, as a most preciouse thing: the king schal not haue grete chargis of siluer and of gold, that is to superfluyte, but onely to the nede of his staat, and to defence of his rewme: the king schal not multiplie horsis to him silf to pride, but onely to the oneste of his staat, and to defence of his rewme.

Note return to page 479 that is, the thing iustly &yogh;ouun ether grauntid.

Note return to page 480 to knowe a false prophete fro a trewe prophete.

Note return to page 481 and halewide not it, that is, made not a solempne feeste of enhabiting therof.

Note return to page 482 profre pees to il, that is vndurstondun of citees without the lond of biheest.

Note return to page 483 seye with an ooth.

Note return to page 484 that is, curs is takun here for peyne of hangyng, &yogh;ouun of the iugis that holdun the place of God. is cursid of God: In Ebreu it is thus, the iustifiyng of God is hanging bi oure translacioun; curs is takun here for the peyne of hanging, &yogh;ouun of the iugis that holden the place of God; that this be the vndurstonding, for he that hangith in the tre, is cursid of God, that is, for sich peyne set of hem that holden the place of God, owith to suffise, and therfor ouer this he owith not to be priued fro biriyng.

Note return to page 485 in a mannes clooth: In Ebreu it is thus, the vessel, that is, armer of a man schal not be on a womman.

Note return to page 486 thou schalt not sowe thi vyner: In Ebreu it is thus, thou schalt not sowe meddlid thing, lest the fulnesse of the seed, which thou hast sowe, be defoulid, and the fruyt of the vyner; the cause of sich dyuersite is this, for the Ebreu word here signefieth bothe halewing, and defouling; fruyt of the vyner, plauntid of the newe, is vncleene bi iij. &yogh;eer, and the corn touchinge the fruyt vncleene schulde also be vnclene, and so offringis, as the firste fruytis and tithis, my&yogh;ten not be maad therof to the Lord.

Note return to page 487 sprede forth clooth; that is, as Ebrews seyen, thei schulen declare the virgynete of her dou&yogh;ter bi the wordis of witnessis.

Note return to page 488 that sche dide fornycacioun, aftir feith &yogh;ouun to the hosebonde, ellis sche schulde not die for sich synne, as it is had in the ende of this co. and in xxij. co. of Exodi.

Note return to page 489 a child born of hordum schal not entre etc. that is, to the hi&yogh; gouernaunce of the peple, but ech man that wolde, was resseyued to feith, and vertuouse liyf nedeful to saluacioun.

Note return to page 490 he schal go out of the castels of the Godhed and of Leuytis, not out of the castels of the comyn peeple.

Note return to page 491 thou schalt not bitake a seruaunt to his lord, that is, whanne the seruaunt is sou&yogh;t of his lord to be slayn, ether to be meymed, ether to be turmentid in other maner vnduly: he schal dwelle with thee, and so forth; til the ire of his lord ceese, and thanne he schal be &yogh;oldun to his lord, sithen he is the thing ether catel of his lord, as also other thingis schulen be restorid.

Note return to page 492 but to an alien, this is graunting of a thing not leueful, but of a thing lesse yuel to eschewe a more yuel, that is, lest they wolden greue her britheren Iewis with vsuris.

Note return to page 493 Forthi kepe the heestis for that thou hast auowid, in comparisoun of him that hootith, and fulfillith it not.

Note return to page 494 thi lond, that is, men dwellinge in thi lond.

Note return to page 495 nether ony thing etc. In Ebren it is, nether ony thing schal be enioyned to him, that is, of thingis perteynynge to batel.

Note return to page 496 Y haue take awey, that is, Y haue departid fro othere thingis that perteynen to myn hows.

Note return to page 497 Y eet not of tho thingis in my morenyng; that is, in the tyme of my nede; Y wastide not siche thingis in myn vsis.

Note return to page 498 a special puple; that is, loued singulerly.

Note return to page 499 that onourith not his fadir, etc. In Ebreu it is, that dispisith his fadir.

Note return to page 500 he fordoth his nei&yogh;bour termes, that doth other wise to his nei&yogh;bore, than he wolde he dide to him

Note return to page 501 thi worste fyndingis, that is, synnes that ben of vs, but goodis ben of God.

Note return to page 502 and sith multitude of children makith many men ofte nedi, it is ful lickely that in to greate veniaunce many wedlokis ben now suffrid of God.

Note return to page 503 that thei be stijf to obeie to his wille, and souple to ydolatrie.

Note return to page 504 a roote, etc. that is, ony man corrupt bi idolatrie that corrumpe othere men bi his wickid tising.

Note return to page 505 he blesse him silf; that is, biheete for&yogh;yuenesse to him silf, and so breke more tristily Goddis lawe.

Note return to page 506 thingis ben hid, etc. Ebrews expownen thus, synnes hid fro God ben reserued to dampnacioun; whiche ben schewid to vs, that is, ben punyschid by mannus doom.

Note return to page 507 the endis etc. that is, to the ferthereste partis of erthe.

Note return to page 508 Loue therfore &yogh;our enemyes hertily and preieth for hem.

Note return to page 509 to Leuylis, that is, to prestis of the lynage of Leuy.

Note return to page 510 of the sones of Israel, the translacioun of lxx. hath, of the sones of God.

Note return to page 511 butre geten bi traueil is pacience in aduersite, sweet milk is loue that nurschith vertu, fatnesse is good ensaumple flowinge charitabli to other.

Note return to page 512 it wynside, it was maad fatt, ful gretid and out largid fat, and it wynsede a&yogh;en God bi grucchinge and vnfeithfulnesse; it was maad fat with oute forth, it was maad fat with inne forth, and alargid bi good fame.

Note return to page 513 and they, that is, good men among the Jewis.

Note return to page 514 that is, hem that lyuen after the fleshe.

Note return to page 515 of the blood of hem that ben slain here thur&yogh; deedly synne, and of the caitiftee of auntecrist her heed, maad nakid of Goddis help, Crist shal take veniaunce, and distric hem alle with his word.

Note return to page 516 eritage, for eritage is a thing vnmoutable. So the lawe was &yogh;ouun to Jewis, that it schulde be kept of hem vnmouably.

Note return to page 517 putte encense in thi strong veniaunce, that is, to turn awey thi strong veniaunce fro thi peple.

Note return to page 518 he schal welde the see, etc.; for the see of Galilee, as to the south part therof, felde in the lot of Neptalym.

Note return to page 519 cloudis. In Ebrew it is, heuenes and armes of the world.

Note return to page 520 biriede him, by the seruyce of aungels.

Note return to page 521 as Moyses, that is, euene to him.

Note return to page 522 with outen ende, that is, in long tyme and vndetermynd.

Note return to page 523 knyues; in Ebrue it is, rasours.

Note return to page 524 a man, that is, an aungel in the licnesse of a man.

Note return to page 525 comyn peple; in Ebreu it is, the tother gadering to gidere.

Note return to page 526 bi ny&yogh;te; in Ebreu it is, eerly, for he roos in the morewtid, bitwixe the ni&yogh;t and day, and therfor it may be nemyd of euer either.

Note return to page 527 be cursid; the Ebreu word herem signefieth bothe distriyng and halewing, the citee and the dwelleris weren distried, gold and siluer, bras and irun foundun therynne weren halewid to the Lord.

Note return to page 528 and al Israel stonyde him. Achar synnede in double maner, that is, in the synne of sacrilegie, in stelinge an halewid thing, and he synnede in defouling of the sabat, for he dide that thefte in the day of sabat, and therfor he was punysched bi double peyne; that is, of stonyng for the breking of sabat, and this peyne is ordeyned for breking of the sabat in XV co. of Numery; the ij. tyme he was punysched bi the peyne of brennyng with hise purtenaunces, as God comaundide in this co.

Note return to page 529 Deutronomye, not al the book, but the ten heestis onely.

Note return to page 530 Josue turnede a&yogh;en; this is seid bifortaking, for Josue turnede not a&yogh;en til he hadde perfit victorie, as to tho thingis that ben tretid in this co.

Note return to page 531 to grucche a&yogh;enus the sones of Israel, thanne, but aftirward thei diden.

Note return to page 532 he killide al thing that my&yogh;te brethe; this is vndurstondun of al mankynde therynne, for the vnresonable beestis camen in to the prey of fi&yogh;teris.

Note return to page 533 with o fersnesse, as to the firste batel, for Josue fau&yogh;te in myche tyme, as in xi. co.

Note return to page 534 al Galile; in Ebreu it is, alle the termes of Filistiym.

Note return to page 535 kynredis, that is, meynees.

Note return to page 536 alle the citees xxxix. In Ebreu it is xxix.; for so manye and no mo leften to the sones of Juda bi truthe, othere that ben ouer this noumbre weren assigned afterward to the lynage of Symeon.

Note return to page 537 of Manasses, that is of Salphaath, that weren of the lynage of Manasses.

Note return to page 538 of o lot; that is, lytil in comparisoun of my multitude.

Note return to page 539 thou schalt not haue o lot; it is not to vndurstonde that ony lynage hadde many lottis, but this that is seid here, thou schalt not haue o lot, schal be vndirstondun thus, thou schalt not be apayed with the lond getun in thi lot, but thou schalt gete the residue in ouercomynge with Goddis help thyn aduersaries; and whanne thei ben ouercomun, thou maist kitte doun wodis, and make large spacis to dwelle.

Note return to page 540 Lesan Dan; in Ebreu it is Lesem Dan, that is, that that was clepid Lesem bifore, thei clepeden Dan.

Note return to page 541 that slewe the man unwittingly.

Note return to page 542 al the lond, that is, as myche lond as thei my&yogh;ten thanne fille with puple and enhabite.

Note return to page 543 to the litle hillis; in Ebreu it is, to the termes of Jordan.

Note return to page 544 an auter of greetnesse; in Ebreu it is, an auter of gretteste si&yogh;t.

Note return to page 545 Wher it is litil to &yogh;ou, that &yogh;e synneden, &c.; in Ebreu it is thus, Wher the synne of Fegor is lytil to &yogh;ou, of which we ben not cleene til to this day.

Note return to page 546 to oure sones, that is, whanne thei schulen passe Jordan to offre to God in the place of his tabernacle, What is to &yogh;ou and so forth, that is, &yogh;e han no part in God.

Note return to page 547 in to oure and &yogh;oure witnessing, that we han ri&yogh;t to come and offre in the place of Goddis tabernacle, and in to &yogh;oure witnessing, that &yogh;e han not power to putte us awey.

Note return to page 548 that the Lord him silf is God; that is, that the Lord is oure God, as and of the Ebrews that dwellen in the lond of Canaan, ether of biheest.

Note return to page 549 schal distrie hem if &yogh;e worschipen him feithfuly and deuoutly.

Note return to page 550 in to hirting of &yogh;oure side; in Ebreu it is, in to seking of &yogh;oure sidis, that is, thei schulen seke &yogh;oure pruyutes to distrie &yogh;ou and caste out of the lond.

Note return to page 551 &yogh;e moun not serue the Lord; that is, of hard &yogh;e moun, for vertu aboute good thing and hard.

Note return to page 552 vndur an ook; Ebrews seien vndur a lyntel, for the Ebrew word here signefieth bothe ook and lyntel, and no tre owith to be bisidis the auter of the Lord, as Moyses lawe seith; netheles the seyntuarie may be seid here a synagoge, not the tabernacle, for Josue dide these thingis in Sichen; and therfor it may wel be seid vndur an ook, bi oure translacioun, for a tre my&yogh;te be bisidis the synagoge, whidur Jewis camen to preye, and to here Goddis word.

Note return to page 553 alie of Moises; in Ebreu it is, the fadir of Moises wiyf.

Note return to page 554 schewe thou to us the entring of the citee; it had a priuy entring and goyng out vndur the erthe, vnknowun to strangeris.

Note return to page 555 was on hem; that is, to turmente hem, as bifor the trespassing it was on hem, to helpe hem.

Note return to page 556 And the Lord reiside iugis; whanne the sones of Israel weren set in turment, thei runnen to the Lord, for disese &yogh;yueth vndurstonding, and thanne God &yogh;af remedi to hem bi iugis, whiche he reiside; but aftirwarde thei turneden a&yogh;en to her spewing, and therfor punysching turnede a&yogh;en, and eft reising in maner biforseid, as it is opyn in chapitris suynge.

Note return to page 557 that in hem Y asaye; asayng is maad, that a thing vnknowun be knowun, and therfor God asayeth not a thing herto that it be knowun to him, sithen no thing is hid fro him; but he is seid to asaye a thing, that herbi summe thingis be knowun to othere men, that weren vnknowun to hem. And in this maner God asayede the sones of Israel in the forseid hethen men, for as longe as they serueden the Lord, they hadden maistri ouer hethen men; sotheli whanne thei forsoken the Lord, thei weren maad suget to hethen men; and herbi the obedience and vnobedience of the sones of Israel was knowen of men.

Note return to page 558 this that sueth, hauynge in the myddis a pomel, is not in Ebreu.

Note return to page 559 Galgalis, whanne he si&yogh; the idols whiche Eglon hadde set in Galgalis, whiche place Jewis helden hooly; and Eglon dide this in dispit of the hooly place, herbi Aioth was stirid to turne a&yogh;en to sle Eglon.

Note return to page 560 bi a posterne, in Ebreu it is, a porche.

Note return to page 561 with a schar, in Ebrew it is, with a goode of oxe.

Note return to page 562 the wiyf, in Ebreu it is, a womman chaundeler.

Note return to page 563 alie of Moises, in Ebreu it is, the fadir of Moises wiyf.

Note return to page 564 Lord, whanne thou &yogh;edist out fro Seir, in forsakinge that puple in her errours, bi thi just dom.

Note return to page 565 and Synay; and here is set for that is, for this word and, is not in Ebreu.

Note return to page 566 of Israel; in Ebreu it is in Israel, so that this word xl. thousinde is not ioyned with Israel, for in iiij co. it is seid, that Barach &yogh;ede with x. thousinde onely, therfor it is to fille, whanne the oost of aduersaries was in xl. thousinde, that is, in the noumbre of xl. thousinde of armed men; also it may be seid bi oure translacioun in xl. thousinde of Israel, for thou&yogh; first weren x. thousinde with Barach, in the ende weren xl. thousinde with him.

Note return to page 567 in doom, that is, for doom.

Note return to page 568 stronge men, that is, Sisara, and hise fi&yogh;teris, that tristiden in her strengthe, and wolden do awey the puple of the Lord.

Note return to page 569 in a viol, Ebrews seyen in a basyn.

Note return to page 570 in his rising, in Ebreu it is, in his strengthe

Note return to page 571 and perteynede to Joas fadir, not bi resoun of gendryng, but for he was my&yogh;ty, and more principal in that meynee.

Note return to page 572 brynge sacrifice and offre to thee; not that Gedeon wolde that the sacrifice be offrid to him that apperide to him, for it is to offre to God aloone, sithen Gedeon wiste not &yogh;it, wher he were a man ether an aungel sent of God; but Gedeon wolde asaye bi a signe &yogh;ouun of God in accepting of the sacrifice bi him that apperide to him to offre, wher he were verily sent of God; and Gedeon synnede not in this.

Note return to page 573 offride to hym, not as makinge sacrifice to him, but that the sacrifice schulde be offrid to God bi him.

Note return to page 574 Gedeon bildide, &c. This is seid bi anticipacioun, for he bildide not the auter, no but aftir Goddis reuelacioun which is had in the part suynge.

Note return to page 575 Gerobaal, that is, strong a&yogh;enus Baal, ether strongere than Baal.

Note return to page 576 a pot, in Ebreu it is, a bacyn.

Note return to page 577 and laumpis; that is, brennynge brondis, ether torchis, that my&yogh;ten not li&yogh;tly be quenchid.

Note return to page 578 bifor the rising of the sunne. In Ebreu it is, fro the hi&yogh;nesse of the sunne, that is, bifor the goyng doun of the sunne, while the sunne was &yogh;it an hi&yogh;, as Ebrews expownen.

Note return to page 579 in to falling, for he synnede therynne, and therfor his hows was almest doon awey aftir his deth, as in ix co.

Note return to page 580 lxx. wei&yogh;tis of silver. In Ebreu it is, lxx. platis of silver.

Note return to page 581 and hauynge. In Ebreu it is, and vnbolde, ether cowardis.

Note return to page 582 the Lord sente, that, is suffride, the worste spirit, that is, dissencione ethir discord to be rasid bi the wickid spirit bitwixe Aby. and so forth, that bi her wickidnessis disseruinge thei schulden be distried to gidere.

Note return to page 583 his brayn; in Ebreu it is his nol, for if sche hadde broke the brayn, he hadde be deed anoon.

Note return to page 584 Phua; where oure translacioun hath of Phua, brother of the fadir of Abymelech, in Ebreu it is of Phua, sone of Dodo. Dodo here bi Ebrews is the name of the fadir of Phua.

Note return to page 585 Coltis, that is on mulis, bi oure translacioun; in Ebreu it is coltis onely, and by coltis thei vndurstonden &yogh;onge horsis and chosun.

Note return to page 586 therfor Y schal not adde; siche deuynyngis of Goddis help schulen be vndurstondun vndur a condicioun, if thei that ben set in tribulacioun doen not penaunce verily, as it is opyn bi thingis suynge.

Note return to page 587 Galaad is name of a lond, and name of a cite therynne, and name of a man, and in all these thre manerys Jepte was of Galaad.

Note return to page 588 of a modir auoutresse; in Ebreu and in bokis correctid it is had of anothir modir.

Note return to page 589 This word and doinge thefte is not in Ebreu, for it is bileueful that thei diden prey onely of aduersaries of the sones of Israel, as Dauyd and hise men diden, as it is had in i. book of Kyngis. xxvij. co.

Note return to page 590 the spirit, that wille and hardynesse to fi&yogh;te for the puple, in the trist of Goddis help.

Note return to page 591 thou hast disseyued me; in Ebreu it is, thou hast disturblid me, and thou art disturblid.

Note return to page 592 and puttide my lyif; that is, bi nede oft thinynge Y puttide my liyf to perel in fi&yogh;tinge with fewe men a&yogh;en the sones of Amon.

Note return to page 593 dwellith; this word dwellith is not in Ebreu.

Note return to page 594 an eer; this word, which is interpretid an eer, is not in Ebreu; Ebrews seyen that Sebolech here is set for rennyng, ethir fersnesse of watre.

Note return to page 595 femal assis is not in Ebreu, and bi coltis ben vndurstodun &yogh;onge horsis, stronge and chosun.

Note return to page 596 araye, that is, make redy to mete.

Note return to page 597 wondurful. In Ebreu it is, which is hid ethir unknowun.

Note return to page 598 that doith wondurful thingis. In Ebreu it is, and he offride to the Lord, and to the wondurful ethir hid to do; for Manue was not of the kyn of preistis, and therfor it perteynede not to him to offre sacrifice; but he offride mater of sacrifice to him that spak in the name of the Lord; which seide, that his name was woundurful ethir priuy, that of that mater he schulde make sacrifice to God; for profetis spekinge in the name of the Lord, my&yogh;ten offre bi autorite of him, as and preistis, as it is opyn of Elie in iii. book of Kingis xviii. co. forsothe Manue bileuyde that he that apperide, was a profete of the Lord; sothely he was more than a profete, for he was an aungel.

Note return to page 599 the spirit; that is, the spirit of strengthe, that was &yogh;ouun frely of the Lord to him.

Note return to page 600 a feeste, for the solempnyte of weddingis.

Note return to page 601 the seuenthe day cam, not of the feeste, but the sabat that bifelde in the iiij. day of the feeste.

Note return to page 602 vii. heeris. In Ebreu it is, vii. gobetis of heer, for the heer of his heed was departid bi vii. gobetis.

Note return to page 603 vii. heeris. In Ebreu it is, vii. gobetis, for he schauyde al the heer, departid bi vii. gobetis.

Note return to page 604 in that tyme; that is, in the bigynnyng of iugis.

Note return to page 605 thou sworist; that is, bihi&yogh;tist bi auow and ooth, bi oure expositours. In Ebreu it is, thou cursidist; that is, him that took awey the money.

Note return to page 606 he &yogh;eldide; that is, bihi&yogh;te to &yogh;elde; for of &yogh;eldding in dede, it is seid aftirward.

Note return to page 607 This word, a preestis cloth and ydols, is not in Ebreu, but it is addid of oure translatour.

Note return to page 608 the kynrede therof; in Ebreu it is, of the kynrede of Juda.

Note return to page 609 &yogh;e knowen; that is, &yogh;e owen to knowe.

Note return to page 610 and alle thingis whiche Y haue. In Ebreu it is, and what dwellith ouer; as if he seide, tho thingis which &yogh;e token awey, weren so preciouse to me, that Y sette litil priys ethir ri&yogh;t nou&yogh;t bi the residue, for they token awey noon othir good of his, outakun tho that perteyneden to religioun of idols, and they demyden this no thefte.

Note return to page 611 and sche lefte him. In Ebreu it is, sche dide fornycacioun on him.

Note return to page 612 and they wolden sle me, no but Y wolde bitake my wiyf to hem, as Josefus seith, ethir they wolden sle me, in turmentinge me bi fleisly knowing and unleueful, as other men seyen.

Note return to page 613 at the last; the dekene preuyde his seiyng bi witnessis, bi his seruaunte, and bi the elde man and his meynee, for thei schulden not go to batel a&yogh;enes men of Gabaa, for his word aloone.

Note return to page 614 In Ebreu it is, twenti six thousinde.

Note return to page 615 twenti two thousynde of men. Thou&yogh; the sones of Israel hadden iust batel, netheles they tristiden ouer myche in her multitude and strengthe; therfor the Lord suffride hem to be ouercomun twyes in the bigynnyng, that thei schulden be maad meke and rene to the Lord, and triste more of Goddis virtu than of her owne. Ebrews seyen, that this bifelde to hem, for they weren negligent to punysche idolatre in the hows of Mycas and in the lynage of the sones of Dan, which dede bifelde nextbifor this, as Ebrews seyen; and that idolatre was opyn and as greuouse and greuousere than this; therfor it may be seid resonably, that ech of these thingis bifor seid, was cause of the ouercomyng of the peple of Israel bi the sones of Beniamyn in the bigynnyng, and so the firste synne schulde be punyschid bifor the secounde.

Note return to page 616 This word in Silo, is not in Ebreu, but it is vndurstondun in Silo, if the arke was not brou&yogh;t ouer to the oost.

Note return to page 617 weren xxv. thousynde; bi the treuthe of Ebreu, of the sones of Beniamyn weren twenti six thousynde, and with this, vii. hundrid of Gabaa, and so a thousinde men and an hundrid failen. Ebrews seyen that these fledden in to othere citees of Beniamyn, and weren slayn aftirward in the citees, with wymmen and othere beestis.

Note return to page 618 In Ebreu it is, Thei comaundiden, that thei schulden resseyue tho men in pees; and euer either was soth, for it was comaundid to the sones of Beniamyn, that they schulden resseyue tho virgyns in to wyuys, and it was comaundid to the virgyns that they schulden consente in this.

Note return to page 619 In Ebreu it is thus, Haue &yogh;e mersy of hem, for we token not fro a man his wiyf in batel, nether &yogh;e &yogh;auen to hem, whi &yogh;e schulen be blamed in tyme. Ebrews expownen thus this lettre, haue &yogh;e mersi of hem, that thei moun reparele the lynage bi generacioun; for we token not fro a man his wiyf, that is, to ech man a wiyf to be couplid to him; in batel a&yogh;enus the men of Jabes, but ii. hundrid men failen of wyues; nether &yogh;e &yogh;auen to hem, whi &yogh;e schulen be blamed in tyme, that is, blame of breking of &yogh;oure ooth may not be put to &yogh;ou, for &yogh;e &yogh;auen not to hem, and &yogh;e sworen no more, no but that &yogh;e schulden not &yogh;yue, a&yogh;enus which ooth &yogh;e diden not, for they resseyueden not hem of &yogh;oure wille.

Note return to page 620 the synne is of &yogh;oure part, for &yogh;e kepten not diligently &yogh;oure dou&yogh;tris.

Note return to page 621 oo iuge, the Maistre of Stories and summe othere seyen, that this iuge was Eli, but this is not soth, therfor Ebrews seien betere, that this iuge was Abessan.

Note return to page 622 which am not like oon of thi damesels; in Ebreu it is, of thyn handmaides, as if sche seide, Y am not of so greet valu, as thi leeste handmaide, and therfor sche foond more grace anentis him.

Note return to page 623 This word, that is, thre buyschels, is not in Ebreu, but in the stide therof it is had thus, and of buyschels sche foond ephi of barly in this that sche hadde gaderid.

Note return to page 624 reste to thee, that is, a good mariage, so that it bihoue not thee single for liyf lode.

Note return to page 625 he si&yogh; a womman, that is, knew bi touching, for in ny&yogh;t, he my&yogh;te not knowe bi si&yogh;t.

Note return to page 626 sixe buyschelis; in Ebreu it is sixe mesuris, and it semeth that tho weren litle mesuris, for sche bar al in hir mentel, and on hir heed, to the citee and to the hows of Noemy.

Note return to page 627 seelde, that is, is in purpos to sille, for it was not &yogh;it seeld.

Note return to page 628 for noon is ny&yogh; in kyn, not that noone othre men weren of the kynrede, for noon was neer than these tweyne.

Note return to page 629 Effraym; for he dwellide in the hil of Effraym, not for he was of the lynage of Effraym, for he was a dekene of the sones of Chore, as it is had in thre book of Paral. vi. co.

Note return to page 630 he &yogh;af soreufuly; Helcana was not soreuful of the &yogh;yuyng, but for he hadde not fre children of Anna, to whiche children partis schulden be &yogh;ouun. In Ebreu it is had o part ethir double, of which the resoun sueth, for he louyde Anna; and in this he wolde onoure hir.

Note return to page 631 mete, that is, took litil of mete.

Note return to page 632 Nay; that is, Y am not drunkun.

Note return to page 633 &yogh;yue; in Ebreu it is, schal &yogh;yue.

Note return to page 634 Samuel is interpretid axid of God.

Note return to page 635 contynuely; in Ebreu it is, til in to the world, that is, til to the fiftithe &yogh;eer.

Note return to page 636 be plesid to him, bi prayeris and sacrifices.

Note return to page 637 who schal praie for him; that is, it schal not be for&yogh;ouun to him bi siche thingis, netheles it may be for&yogh;ouun.

Note return to page 638 alle thingis perteynynge to hem, for sum part was brent to God, and sum part perteynede to the offereris.

Note return to page 639 he come. In Ebreu it is, tho he come to bow for him silf, in an halpeny of siluer; Ebrews expownen tho, that preestis dwellinge of the generacioun of Hely, ou&yogh;ten to meke hem silf bifor the hi&yogh;este preest, and to praye, that they my&yogh;ten serue in the temple for the priys of an halpeny of siluer, and of a cake of breed in the day, and the lettre that sueth, semeth acorde, whanne it sueth, and he seye, and so forth.

Note return to page 640 was preciouse. In Ebreu it is, was forbedun ethir maad derk.

Note return to page 641 the lanterne of God. Comyn Latyn biblis han thus, and hise i&yogh;en dasewiden, and he my&yogh;te not se the lanterne of God, bifor that it was quenchid, but certis this lettre is corrupt, as the Maistre of Stories and Lire here witnessen, and the book of Ebreu questiouns; therfor in Ebreu it is had thus, and hise i&yogh;en dasewiden, and he my&yogh;te not se; the lanterne of the Lord was not &yogh;it quenchid. He my&yogh;te not se the lanterne of God, bifor that it was quenchid.

Note return to page 642 slepte in the temple; that is, in a chaumbir bisidis the temple, where dekenes weren that kepten the temple.

Note return to page 643 knewe not &yogh;it the Lord; that is, the maner of speking of the Lord with profetis.

Note return to page 644 a word; that is, a thing signefied bi a word.

Note return to page 645 rynge; that is, he schal be astonyed for wundir and drede.

Note return to page 646 schal not be clensid, as to peyne ordeyned, thou&yogh; it were clensid as to synne and euerlastinge peyne, in hem that repentiden verily.

Note return to page 647 in to erthe; that is, in veyn, for al was fillid.

Note return to page 648 with al veniaunce; as if they seyde, these goddis dide thenne al her my&yogh;t, and therfor they moun not now anoye vs.

Note return to page 649 for the nollis. In Ebreu it is, for his necke was brokun.

Note return to page 650 Icaboth; that is, without glorie.

Note return to page 651 he smoot Azotus, that is, men dwelling there.

Note return to page 652 and townes; al this vers is not in Ebrew, til thidur, Sothely men of Azotus.

Note return to page 653 greet Abel, that is, a stoon, and is interpretid morenyng.

Note return to page 654 and he smoot of the peple seuenti men; for foure causis the Lord smoot the peple; for vnresonable gladnesse, that cam of the li&yogh;tnesse of heed, and not of du reuerence; and for brent sacrifice offrid vnduly of kyn, for femalis schulden not be offrid in to brent sacrifice to the Lord, as it is seid in i. co. of Leuyt.; and for they weren stirid bi curiouste to se the nakid arke, whiche thing is forbodun undur the peyne of deth in foure co. of Numeri; and for they suffriden the arke to dwelle out of hows, and with out li&yogh;t and du religioun. Ebrews undurstonden thus the noumbre of men slayn here; they seyen that onely seuenti men weren smytun, whiche weren of so greet reputacioun, that they weren comparisound to one thousinde of the comyn peple; for therfor the principal men of the peple weren smytun, for they ou&yogh;ten ordeyne the peple, and bifore be war of the forseid offensis.

Note return to page 655 daies were multiplied, in whiche Samuel excitide the puple to good.

Note return to page 656 Amorey, for Ammoreis serueden to Israel vndur tribut.

Note return to page 657 of his liyf; that is, til to the ordeynyng and confermyng of Saul.

Note return to page 658 and he &yogh;ede, etc. bi his owne trauel and costis to deme the peple in couenable places, as it seid in xii. co.

Note return to page 659 This schal be the ri&yogh;t of the kyng. Alle thingis teld here of Samuel ben of the ri&yogh;t of rewme and kyng set in nede for comyn good of the rewme, for in sich a caas alle goodis of the rewme ben the kingis, netheles tho schulen be set forth and spendid for commyn profit and good. If the ri&yogh;t of the king is takun in an other maner out of nede, so ful many thingis ben expressid of Samuel, that perteynen not to the ri&yogh;t of a kyng, as alle tho thingis that maken the puple suget seruyle ethir thral, and whiche thingis biholden not comyn good, but more the wille of a singuler man set in the rewme; and Samuel bifor seide siche thingis to hem, to withdrawe hem that they schulden not axe a kyng, for it was not spedeful to hem. And for gouernail is turned li&yogh;tly in to tirauntrie, for greetnesse of power grauntid to kyngis, therfor it sueth and &yogh;e schulen be seruauntis to him, that is, if the gouernail is turned in to tirauntrie, whiche thing is doon li&yogh;tly, nameli in parti for the greet power of the king. Therfor in xvij. co. of Deuto. a king is comaundid to kepe him silf fro pride, couetyse and tyrauntrie.

Note return to page 660 Nay; that is, the Lord schal not forsake to here vs, if we han a king.

Note return to page 661 chosun and good, with out notable wem of vices; good, bi resoun of goode maneris and of vertues.

Note return to page 662 no man, and so forth, not onely he was good, but also of excellent goodnesse.

Note return to page 663 perischiden, that is, strayeden, for tho perischiden not outirly, that weren foundun aftirward.

Note return to page 664 Y haue biholde, etc.; that is, with i&yogh;e of mersy.

Note return to page 665 to the hous of thy fadir; for Saul was kyng, and alle the beste thinges of the peple ben the kingis in nede, and Abner, prince of the kny&yogh;[t]hod, and othere my&yogh;ty men of the hows of Saul, hadden the beste thingis of the rewme; and so schulden her eyris haue had, if Saul hadde stonde in his goodnesse.

Note return to page 666 Fro this word lo til thidur in to prince is not in Ebreu.

Note return to page 667 This word clensyng grete dichis, is not in Ebreu, nether in bokis amendid.

Note return to page 668 profetis; profetis ben clepid here deuout men and religiouse, whiche Samuel gaderide to preise God; and with this they hadden spirit of profesie, namely summe of hem.

Note return to page 669 that thou offre; in Ebreu it is to offre an offring, that is, with me for thyn helthe; and thus oure translacioun is expowned of oure doctours, that thou offre and make sacrifice, not bi thee but by me, as the peple offride bi the preestis.

Note return to page 670 who is his fadir; in Ebreu it is, who is the fadir of hem, that is, of the profetis; as if he seide, profesie is not bi eritage of fadris, but God &yogh;yueth profesie bi his grace, to whom he wole.

Note return to page 671 Mathari, that is, of archeris schetinge to a signe.

Note return to page 672 he is id at hoome; not in Gabaa, but in the hows in which he was ynned. In Ebreu it is, he is hid among vessels, that is, armeris, ether what euer othere vessels thei puttiden in the yn, for keping.

Note return to page 673 the Spirit of the Lord, etc.; that is, the stiring of strengthe and of stidefastnesse, to delyuere the peple bisegid.

Note return to page 674 to morewe; that is, in tyme to comynge of next.

Note return to page 675 and &yogh;e schulen do to vs, etc.; they seiden this in scorn, for thei wisten that help schal come to hem in the morewe.

Note return to page 676 if Y look &yogh;ifte, etc.; of this it is opin, that bi hise owne costis and trauels, he fillide the office of iuge, as it was seid in vii. co.

Note return to page 677 and thei seiden; in Ebreu it is, and he seide, Witnesse. Ebrews expownen thus, that aftir the witnessing of the puple declaringe the innocence of Samuel, he axide herwith Goddis witnessing, and seide, the Lord is witnesse, that is, Y preye that he be witnesse; and thanne a voys cam sent fro the Lord, and seide, Witnesse, in witnessinge the innocence of Samuel.

Note return to page 678 that is, the trewe speker of his word.

Note return to page 679 on &yogh;ou; that is, it schal be on &yogh;ou in tyme to comynge, as it was on &yogh;oure fadris in tyme passid.

Note return to page 680 veyn thingis; that is, idols in worschipinge tho, for no my&yogh;t is in tho to saue &yogh;ou.

Note return to page 681 a child of o &yogh;eer; that is, so innocent and cleene of synne [as] a child of o &yogh;eer.

Note return to page 682 regnede on Israel by ii. &yogh;eer; that is, in his goodnesse and innocence, thou&yogh; he regnede in mo &yogh;eris while he was in malice; ether aftir ii. &yogh;eer of Saul, Dauyth was chosun of God in to kyng, and anoyntyd of Samuel, as it is had in xvi. co., and fro that tyme Saul regnede not bi ri&yogh;t, but onely bi tyrauntrie, and therfor the &yogh;eris suyng ben kit awey here fro his rewme.

Note return to page 683 stacioun, that is, forselet, ether strong hold.

Note return to page 684 xxx. thousinde, that is, of men fi&yogh;tinge in charis.

Note return to page 685 with outen ende; that is, if thou haddist not do a&yogh;enus Goddis heest, and haddist stonde in the goodnesse in which thou were, whanne thou biganst to regne, thou were disposid, that the rewme schulde be confermed to thee and to thi sones; netheles this confermyng schal be vndurstodun vndur a condicioun, if Saul and hise eiris stoden in goodnesse, which is chaungeable.

Note return to page 686 of Effraym; in Ebreu it is, a&yogh;enus the weye of Effrata to the lond of Saul.

Note return to page 687 Saul swoor. Saul synned in this ooth in double maner; for he swor yuele, and for he wolde fille worse; sothely he swoor here with out nede and du circumstaunces, and for he outook not the caas of nede, which is outakun in ech comaundement and lawe. Also hise ooth turnede to a worse issu, for the puple, maad feynt for it, my&yogh;te not pursue her enemyes, and ooth was occasioun of synne to al the puple. The ij. tyme Saul synnede, in fillinge wickidly his ooth as myche as was in him, for he wol sle Jonathas innocent, and reherside an other foly ooth on this. Jonathas synnede not in etinge hony, for he herde not the comaundement of his fadir, and for he eet in nede. Jonathas was takun bi lot, that he schulde declare his innocence bifor alle men, and that, as innocent, he schulde be delyuerid bi the puple.

Note return to page 688 Fro this word, to thi seruaunt, al that sueth til aftir this word, &yogh;yue thou hoolynesse, is not in Ebreu, nether is of the text.

Note return to page 689 lo Y die; with out resonable cause.

Note return to page 690 he ouercam. In Ebreu it is thus, dide vnfeithfully, ether was vnfeithful; and the lettre suynge acordith, where he fau&yogh;te a&yogh;enus Amalech.

Note return to page 691 Saul seide to Cyney, that is, to hem that camen of Jetro, and weren with the sones of Israel.

Note return to page 692 It repentith me. Repenting, whanne it berith chaungeablete, may not be in God, netheles God is seid to repente, for he hath him at the maner of a man repentinge, whanne he distrieth that that he made; so it is in this poynt, for he demyde Saul to be cast awey, whom he reiside bifor; netheles thilke chaungeablete, is onely in creaturis, for God bi vnchaungeable wille, makith chaungeable thingis.

Note return to page 693 a&yogh;enus Goddis heest, whanne a man defendith his owne synne.

Note return to page 694 Samuel turnede a&yogh;en; he wolde do worschip to Saul, as long as he was suffrid of God in the rewme, and that he schulde sle Agag, that was kept &yogh;it quyk.

Note return to page 695 Samuel si&yogh; no more Saul, in the kingis cloth and comyn staat.

Note return to page 696 Samuel biweilide Saul, not that the sentence of the Lord schulde be chaungid a&yogh;enus him, but Samuel hadde compassioun of his soule, lest it were dampned withouten ende, and Samuel dredde, lest the puple of Israel schulde be punyschid for the synnes of Saul.

Note return to page 697 and seide, in his herte.

Note return to page 698 for Y castide him awey, that he regne not.

Note return to page 699 the Spirit of the Lord; that is, the spirit of strengthe and of stidefastnesse, to delyuere the puple; wherfor it is seid in xvii. co. that Dauid vnarmed &yogh;ede stidefastly and wilfuly, to fi&yogh;te a&yogh;enus the Filistey. Sothely Jerom seith, that fro that day the spirit of profesie was in Dauyth, and fro that tyme he began to singe salmes, and this accordith to the seiyng of hem, whiche seyen that he made that salm, Dominus illuminacio mea, in his anoynting.

Note return to page 700 Lo an yuel spirit; the fend is seid the spirit of the Lord, for the good kynde of hym is of God bi creacioun ether making of nou&yogh;t, but he was maad yuel bi his owne pride.

Note return to page 701 an asse ful of looues, that is, chargid with looues.

Note return to page 702 and a man sone of a widue. Ebrews seyen, a man in the myddis, that is a strong man, and hardy that goith bifor the oost, and is redy to fi&yogh;te a&yogh;enus oon of the enemyes in singuler batel.

Note return to page 703 ten litle, etc. that is, x. litle chesis formed.

Note return to page 704 the Lord be with thee; bi this summe seyen, that Saul hadde reuelacioun, that Dauith schulde ouercome the Filistey, for Goddis reuelaciouns ben maad sumtyme &yogh;he to yuele men, for comyn good.

Note return to page 705 and scheeld; that is, tristinge in thyn armeris and virtu.

Note return to page 706 of the Lord God, etc.; that is, tristinge of Goddis virtu.

Note return to page 707 the Lord schal &yogh;yue, etc. Dauyth seid this bi Goddis reuelacioun, for he bifor tellith certenly thing to comynge, vncerteyn to mannus knowing.

Note return to page 708 thi soule lyueth; this is a maner of swering; and this is the sentence, as it is soth, that Y desire thi liyf, so it is soth, that Y knowe not him; and here this word if is takun for not ether nay.

Note return to page 709 Jonathas was glued, etc.; that is, ioyned to gidere bi the glu of charite, that may not be brokun.

Note return to page 710 profesiede; not propirly, but he spak alien thingis, as a man trauelid of a fend.

Note return to page 711 and made him tribune, etc.; Saul dide this, not for the onour of Dauyth, but that Dauyth schulde go out to batels, and schulde be slayn; but the Lord turnede this in to the good of Dauyth as it is opin of the lettre suynge.

Note return to page 712 dou&yogh;tris; in summe bokis it is addid thingis, but it is not in Ebreu, nether it is of the text.

Note return to page 713 spousails; that is, preciouse &yogh;iftis of gold ether of siluer, that ben wont to be &yogh;ouun to kingis, whanne thei &yogh;yuen her dou&yogh;tris to hosebondis.

Note return to page 714 he puttide his liyf; that is, puttide forth his liyf to perel, as myche as it semyde to mannus doom; for he &yogh;ede vnarmed to fi&yogh;te a&yogh;enus the Filistey, as it is seide in xvii. co.

Note return to page 715 profetis; that is, the felouschipe of religiouse men preisinge God.

Note return to page 716 to profesie; that is, to preise God, and ceessiden to pursue Dauith.

Note return to page 717 dispuylide; not that he lefte nakid, but for he dide awey the ournementis of kyng, that he schulde take clothis liyk religiouse men, preisinge God, as Dauyth dide bifor the arke.

Note return to page 718 wher and Saul among profetis; this is seide of him, in whom sum deuocioun apperith sudeynly at an our, as whanne a man of dissolute liyf schewith ony signe of deuocioun, it is seid of him, Bernard is maad a munk, so and thanne it was seid of siche men, wher and Saul among profetis, as if he seide thilke deuocioun is transitorie and at an our, and is not stidefast.

Note return to page 719 Lo! calendis; that is, the feeste of newe moone.

Note return to page 720 is Ezel; that is, of walking.

Note return to page 721 of the word, etc.; that is, of the boond of pees bitwixe vs and oure eiris.

Note return to page 722 and no man is with thee: sum men weren in his cumpeny, as it is seid with ynne, but few in comparisoun of hem that weren wont to go with him.

Note return to page 723 wher the children ben clene; as if he seide, tho looues moun be &yogh;ouun to hem in nede.

Note return to page 724 this weye is defoulid; that is, we my&yogh;ten drawe vnclennesse in the weye; but also that schal be halewid in the vessels; that is, siche vnclennesse schal be excusid in vs for the contynence fro wymmen. Ether thus, this weye is defoulid; that is, this proces is unleueful of comyn cours, that halewid breed be &yogh;ouun to lewid men, but it schal be excusid for oure nede.

Note return to page 725 in the tabernacle; that is, in the cumpas of the tabernacle, where lewid men weren resseyued for offryng ether preyer.

Note return to page 726 and his name was Doech of Ydume; this that sueth in summe bokis, and he kepte the mulis of Saul, is not in Ebreu, nether is of the text.

Note return to page 727 and he hurtlide a&yogh;enus the doris; in Ebreu it is, and he peyntide on the doris, in making there summe figuris, as foolis ben wont to make.

Note return to page 728 the seruauntis of the kyng nolden holde forth her hond; these men able to be sent out, weren Abner and Amasa, that weren sent out to the nedis of the rewme, they nolden sle the prestis of the Lord, for they wisten that it was not to obeye to the king, in tho thingis that ben a&yogh;enus God; and they token this of that word in i. co. of Josue, as we obeyeden in alle thingis to Moyses, so we schulen obeie also to thee, onely thi Lord God be with thee; that is, in tho thingis in whiche is acordinge with Goddis wille, we schulen obeye, and in noon othere.

Note return to page 729 clothid with ephoth; for they camen to the king in the clothis in whiche they mynistriden bifor God, that thei schulden bowe more his wraththid soule to pitee.

Note return to page 730 telden, that is, men of Seila telden perel nei&yogh;inge to hem.

Note return to page 731 prest; wherynne was the racional of doom, in whiche the answering of the Lord apperide.

Note return to page 732 ephoth; that is, clothe thee with ephoth, to councele the Lord.

Note return to page 733 he schal come doun; that is, if thou dwellist in the citee, he schal come doun.

Note return to page 734 Dauyth dispeiride; Dauyth dispeiride not to ascape in his owne persoone, for he was certeyn of the filling of Goddis biheest, that he schulde be kyng aftir Saul, but he despeiride to ascape with out batel with Saul, of which batel he hadde hidousnesse and dredde, for the deth of hise men, and of summen that weren with Saul, and sueden him more a&yogh;enus her wille, than wilfuly.

Note return to page 735 for this thing; that is, for the oost of Saul was departid there, fro the pursuyng of Dauyth.

Note return to page 736 smoot his herte; that is, his consience repreuyde him.

Note return to page 737 crist of the Lord; in summe bokis it sueth, and Dauyth brak his men bi siche wordis, and suffride not hem, that they risiden a&yogh;enus Saul, but this lettre is not in Ebreu, nether in bokis amendid.

Note return to page 738 which is the crist; that is, anoyntid.

Note return to page 739 in Maon; in summe bokis is in the wildirnesse of Maon, but this word wildirnesse, is not in Ebreu, nether is of the text; for bi the book of Ebreu questiouns he dwellide in a gretter citee, but hise beestis weren in Carmele.

Note return to page 740 schal Y take my looues; as if he seye, Y owe not to do. and my watris, that is, my drynkis, for ofte in scripture, ech drynk is vndurstodun bi the name of water, as bi the name of breed is understondun ech mete.

Note return to page 741 blesse oure lord, in gretynge hym curteysly, and in axinge mekly his benefice.

Note return to page 742 the Lord lyueth; as if sche seide, as it is soth, that the Lord lyueth, and thou lyuest, so it is doon bi Goddis mersy, that Y cam a&yogh;enus thee to lette. lest thou schuldist come in to blood, that is, to schede out blood.

Note return to page 743 he sauyde thi soule innocent.

Note return to page 744 schal be kepte, etc.; that is, schal be defendid a&yogh;enus alle tresouns of yuel men.

Note return to page 745 in to si&yogh;&yogh;yng; that is, in to morenyng of soule and in to remors of consience.

Note return to page 746 to Phalti; Ebreys seyen, that this Phalti was a doctour of the lawe, and therfor thou&yogh; he took Mychol, to obeye to Saul, and that he schulde be onourid as the hosebonde of the kingis dou&yogh;ter, netheles he knew not hir fleisly, for he wiste that sche was the veri wiyf of Dauyth, for he hadde not forsake hir, and therfor Dauyth resseyuede hir aftirward, and netheles he hadde not take hir aftirward, if sche hadde be knowun fleisly of Phalti, as he entride no more to hise wyues, whiche Absolon knew, as it is had in ii. book xx. co.

Note return to page 747 Dauyth si&yogh;, that is, knew bi a messanger.

Note return to page 748 the sleep of the Lord; that is, a greuouse sleep sent of God. hadde feld on hem, that so Dauyth schulde go awey with out perel, and that bi the spere takun, and the vessel of water, he schulde declare his innocence anentis Saul, and schulde conuycte ether ateynte him of wickidnesse.

Note return to page 749 the sacrifice be smellid; that is, my pacience in this pursuyng be acceptid bifor God, as if Y offrede brent sacrifice at his auter. if the sones of men, bringe thee herto, as Doech and hise felowis doen. thei ben cursid, whiche han cast me out to day, that is, in present tyme. that Y dwelle not, etc.; that is, that Y dwelle not pesibly in the lond of biheste, where Goddis worchiping was quyk, that Y my&yogh;te go thidur, and offre due sacrifices. and seyen, in dede. go thou, serue thou alien goddis, for thei that ben compellid for persecucioun, to entre in to a lond suget to idolatrie, be set forth to the synne of idolatrie, for li&yogh;tly they ben enclyned herto of idolatrours, and sum tyme they ben compellid bi violence of peyne.

Note return to page 750 that Saul dispeire; that is, of my taking.

Note return to page 751 was foure monethis; in Ebreu it is, dayes and foure monethis, a &yogh;eer ether &yogh;eeris moun be vndurstondun by dayes, and so it schal be takun here, as it semeth.

Note return to page 752 false dyvynours; this that sueth, and he killide hem that hadden fendis spekinge in the wombe, is not in Ebreu, nether is of the text.

Note return to page 753 Saul vndurstood that it was Samuel. Seynt Austin in his Pistle to Simplycian, rehersith tweyne opynyouns; oon seith, that Samuel apperide verili in soule bi Goddis ordenaunce, to telle to Saul his deth and the scateryng of the puple of Israel; the tother opynyoun seith, that the deuel apperide in the licnesse of Samuel; and Austyn enclyneth more to this opynyoun, as it is teld in Decrees, in xxvi. cause, v. questioun, co. nec myrum. For the deuel transfigurith himsilf in to an aungel of li&yogh;t, as Poul seith, and bi the maner of speking of scripture, a licnesse takith the name of a thing, whos licnesse it berith, and the euydensis for the contrarie part moun li&yogh;tly be asoilid.

Note return to page 754 in myn hond; that is, Y dide at thyn axyng a werk forbedun vndur the peyne of deth.

Note return to page 755 compelliden him; that is, bi bisi preyeris; and so he was coumfortid in party, and assentide to hem.

Note return to page 756 ony thing; of ymagynyng to yuel, which schulde be perseyued in so long tyme, if it hadde be verily in him.

Note return to page 757 fro that day and aftirward; in Ebreu it is, in that day and fro bifore, that is, fro the tyme of Abraham; but this was ordeyned stidefastliere bi Dauyth, and a doom of lawe bi the kyngis power, that it schulde be kept aftirward outirly.

Note return to page 758 weiling; in Ebreu it is, that thei schulden teche the sones of Juda the bouwe, that is, the craft of scheting; thus it is in Ebreu, and in bokis amendid.

Note return to page 759 hou felden stronge men; as if he seide, it semeth not mannus victorie, but Goddis veniaunce, for the synnes of Saul and of his felowis; and therfor it is to eschewe souereynly fro siche synnes. nyle &yogh;e telle and so forth, that is, if this my&yogh;te be that it were not teld, Y wolde that bi al the desir of soule.

Note return to page 760 with oile, that is, of consecracioun of the king bi Samuel.

Note return to page 761 clothide &yogh;ou, etc.; that is, with colourid and preciouse clothis, takun of the prey of enemyes.

Note return to page 762 and anoyntiden there Dauyth; Dauyth was anoyntid thries; first in the hows, in the firste book of Kingis xvi. co.; the ii. tyme here of the hows of Juda; the thridde tyme on al Israel, in v. co.; in signe that a man owith to haue anoynting of the Hooly Goost, in herte bi veri feith, in mouth bi knouleching therof, and in the hond bi good worching.

Note return to page 763 pleye bifor vs; that is, schewe her strengthe and nobley; and here pleie is set for sle ethir fi&yogh;te.

Note return to page 764 the feeld of stronge men; in Ebreu it is, the feeld of men slayn togidere.

Note return to page 765 turned awey; that is, turned a&yogh;enus him. in the schar; in Ebreu it is, smoot him bihinde the mawe in the fyuethe rib, vndur which ben the membris of liyf.

Note return to page 766 that dispeir, etc., of fli&yogh;t without batel for bi sich maner ech part settith al for al.

Note return to page 767 than him silf, in comparisoun of tyme passid, for his power encreesside euere.

Note return to page 768 of Egla, that was the dou&yogh;ter of Saul, and sche was clepid speciali the wiyf of Dauyth, for sche was first weddid.

Note return to page 769 and adde these thingis to him; that is, so many yuels and mo, than to ony wrecche, nobut Y fille the word of the Lord, that thi rewme be translatid to Dauyth.

Note return to page 770 therfor Dauyth sente, etc.; for Abner wroot a&yogh;en to Dauyth, that he my&yogh;te not bringe Mychol, no but of the wille of Isbosech hir brother, and therfor Dauyth axide hir of Isbosech.

Note return to page 771 therfor Isbosech sente, and took hir fro hir hosebonde; he was not hir hosebonde in truthe, but in gessing of the peple, for in truthe, sche was the wiyf of Dauyth, and it was neuere leueful to a womman, to haue tweyne hosebondis to gidere.

Note return to page 772 wepte; our doctouris seyen comynly that he wepte for ioye, for sche was brou&yogh;t a&yogh;en to hir hosebonde, and he touchide not hir fleisly, but kepte hir as a sister; summe Ebrew doctours seyen that he wepte for sorewe, for excercise of greet perfeccioun &yogh;ede awey fro him, for he arettide excercise of greet perfeccioun to kepe siche a ladi so fair and noble, as a sistir, with out fleisly coupling.

Note return to page 773 fro the cisterne of Cirie; that place was clepid so, for thilke cisterne was in sum weye that lay toward Sirie, as sum men seyen; in Ebreu it is, fro the sisterne of thorn, for a notable thorn and greet was there.

Note return to page 774 Y am delicat; in Ebreu it is tendir.

Note return to page 775 of theuys; in Ebreu it is of cumpenyes.

Note return to page 776 in mydday; this that sueth, and the womman kepere of the dore of the hows purgide wheete and slepte, is not in Ebreu. Forsothe they entriden; in Ebreu it is, and thei camen til to the myddis of the hows, and token whete.

Note return to page 777 it bihofte, etc.; that is, bi gessing of the puple.

Note return to page 778 Mello was a swolew that was bifor that tour.

Note return to page 779 and wyues; this word and is set here for that is, for tho weren verily hise wyues, but thei ben seid here with concubyns, for they weren secundarie wyues, and not pryncipal.

Note return to page 780 Baal Farasym; that is, the feeld ether pleyn of departing.

Note return to page 781 Dauyth took; in Ebreu it is brente.

Note return to page 782 pere trees; this was a signe of aungels comynge in to the help of Dauyth to fi&yogh;te a&yogh;enes aduersaries.

Note return to page 783 pleieden; not bi pley of dissolucioun, but of deuocioun.

Note return to page 784 Oza was smytun, for he ordeynede the arke to be put on vnresonable beestis in the wayn, for it schulde be borun on the schuldris of dekenes, as it is seid in vii. co. of Numeri and in many mo places; and Oza knew this, ether ou&yogh;te to knowe this; netheles he was smytun, whanne he touchide the arke bowid, for thanne it was opin, that it schulde not be borun so, but in the schuldris of resonable men.

Note return to page 785 Dauyth was sori; not of Goddis ri&yogh;tfulnesse, but more of the offence of Oza, for which he disseruede to be smytun; and of this dede Dauyth dredde, lest he were vnworthi to bringe the arke to his hows.

Note return to page 786 Obethedom was of the dekenes, as it is seid in 3 book of Paralipomenon, vi. co.; and he is seid of Geth, for he was in Geth, with Dauyth fleynge Saul.

Note return to page 787 Nathan seide; not bi spirit of profesie, but bi spirit of man, as it is opin aftirward.

Note return to page 788 with outen ende; that is, in to long tyme, as in Salomon, hillis ben seid euerlastinge, for the rewme of Salomon failide, in the caytifte of Babiloyne, ether nameli in the dayes of Eroude, that was an alien.

Note return to page 789 lawe of Adam; that ech man be bisy and desiringe the prosperite of hise eiris.

Note return to page 790 for which, etc.; in Ebreu it is, for which Goddis &yogh;eden, that is, thre persoones in the Trinyte, that ben o God in substaunce, therfor it sueth in singuler noumbre, that he schulde a&yogh;en bie it to him silf.

Note return to page 791 fro the hond of Filisteis; for first Filisteis token tribute of Ebreis, and weren lordis of hem, but aftirward Filisteys serueden Dauyth vndur tribute.

Note return to page 792 sellide strengthe; that is, werriours in a strong hold, that men of Sirie schulden beholdun sikirliere vndur tribute.

Note return to page 793 chaunceler; in Ebreu it is, recordour.

Note return to page 794 the sones of Dauyth weren prestis; that is, grettere men in dignete, ether the firste to onours; for it may not be seid that thei weren prestis propirly, mynystringe in the tabernacle, for thei weren not of the kyn of Aaron.

Note return to page 795 to the sone, etc.; that is, to Myca, sone of Myphiboseth, who is now thi lord.

Note return to page 796 the sones of Amon sien; for thei knewen that not bi fraude, but of veri frenschip, Dauyth sente messangeris; and netheles thei knoulechiden not gilt, nether axiden for&yogh;yuenesse, but thei maden hem redi to defende her foli, in clepinge othere men into her help a&yogh;enus Dauyth, and this doyng agreggide notably ether gretly her gilt.

Note return to page 797 Dauyth dwellide in Jerusalem; whanne othere men &yogh;eden forth to batel, Dauyth dwellide as idil in Jerusalem, and therfor he was drawun to do auoutrie; wherfor the poete seith, If thou takist awey idilnessis, the craftis of coueitise, that is, of leccherie, perischiden; and in xxxiii. co. Ecci. ydilnesse tau&yogh;te myche malice.

Note return to page 798 And he si&yogh; a womman; vnchast si&yogh;t is ful perelouse, for Dauyth that was so hooly and good, was drawun herbi to auowtrie, and aftirward to procure mansleyng bi tresoun, and at the laste to parforme it in werk.

Note return to page 799 halewid fro hir vnclennesse; that is, fro flux of vncleene blood that schulde come til to the child bering, for sche conseyuede in that ligging bi, and vncleene blood renneth no more aftir conseyuyng of child, for thilke blood goith in to the formyng and mete of the child.

Note return to page 800 Dauyth made drunkun Vrie; that is, made to &yogh;yue to him pryuely wyn able to make drunkun, and bileuyde that he schulde herby for&yogh;ete the arke and the oost, and that so he schulde be maad hoot of wyn, and schulde slepe with his wiyf; and &yogh;it netheles Vrie was not disseyued.

Note return to page 801 and sche biweilide him; oneli bi feynyng, and bi appering, for sche desiride his deth, that bi this sche schulde ascape stonyng, and be maad the wiyf of the kyng, and for this entent sche procuride Dauyth to hir hosebondis deth.

Note return to page 802 The riche man; this riche man is vndurstondun Dauyth, hauyng many wyues; the pore man is vndurstondun Vrie, that hadde onely o wiyf, whom he hadde bou&yogh;t, in &yogh;yuynge dower for hir, and whom he hadde nurschid, for he took hir a litil damesel. Sche eet of his breed, for sche comynede with hym in mete and bed. This pilgrym that cam to the riche man, is the deuel, which is alienyd fro the comynyng of heuenly cyteseyns, for hardnesse in synne; to which pilgrym Dauyth made a feeste bi consent in to auoutrie, and mansleyng brou&yogh;t forth in to dede, for the deuel delitith in sychesynnes. Dauyth seide, he schal &yogh;elde the scheep in to the fourthe fold, and so it was doon to him, for hise iiii. sones weren deed, for the deeth of Vrie; the firste, the sone of Bersabee, the ii. Amon, the iii. Absolon, the iiii. Adonye. And Dauyth seide, bi herte and mouth, Y haue synned to the Lord; he defendide not his synne, but knoulechede mekely, wherfor it sueth, also the Lord hath turned awey thi synne, as to the gilt, in for&yogh;yuynge it for thi penaunce, and as to the peyne, in temperinge it; for thou&yogh; thou art a manquellere and worthi the deth, netheles thou schalt not die in thi propir persoone, but in thi sone borun. Of whiche the cause sueth, for thou hast maad the enemyes to blasfeme the name of the Lord; for yuele men and vnkunnynge blasfemeden bi this the priuy domes of God, and seiden, that he dide vniustly in repreuynge Saul, and in chesinge Dauyth, that dide synnes more worse than Saul hadde do.

Note return to page 803 is the sone of deeth; that is, worthi of deth, for the hidousnesse of the dede.

Note return to page 804 fro thin hows, etc.; for the brother killide the brother, as Absolon killide Amon, in xiii. co., and Salomon killide Adonye, in iii. book ii. co., and Absolon roos a&yogh;enus Dauyth his fadir, in this book xv. co.

Note return to page 805 he dispeiride; Dauyth dispeiride of the helthe of the child bi weye of kynde, not of myracle, and therfor he preyede, for he wiste not, wher God spak bi determynacioun, ether bi manassing.

Note return to page 806 for I seide; that is, Y thou&yogh;te in myn herte.

Note return to page 807 Salomon is interpretid pesible; and this was of Goddis ordenaunce, for it was schewid to Dauyth, that Salomon schulde regne aftir him, and that he schulde lyue in so greet pees, that he schulde bilde a temple to the Lord, as the Lord bihi&yogh;te to Dauyth, in vii. co. bifore.

Note return to page 808 Rabath; that was the principal citee and the kingis citee, and therfor the king and hise werriours puttiden hem silf therinne.

Note return to page 809 diademe of the king; that is, of the idol of hem, which is clepid Melchon, that is interpretid the king of hem.

Note return to page 810 the puple, etc.; that is, not al the puple, but onely hem that &yogh;auen councel, that dispit schulde be doon to hise messangeris.

Note return to page 811 he schal not denye, etc. Rabi Salomon seith, that sche was not the kyndly dou&yogh;ter of Dauyth, for whanne Dauyth took in batel hir modir, sche was with childe bi hir formere hosebonde, and aftirward Dauyth weddide hir, bi licence of the lawe, therfor Thamar my&yogh;te be weddid to Amon.

Note return to page 812 he nolde make sori the spirit of Amon; for that tyme, for he was feble, siyk, and soreuful for the dede, but he repreuyde Amon aftirward in due tyme; and he killide not Amon for this violence, for it was not preued, and he compellide not Amon to wedde hir, for the hatrede, and for drede of deth.

Note return to page 813 he constreynede, etc.; that is, mekely preyede his fadir.

Note return to page 814 Y am that comaunde; as if he seide, Y take the dede on me, and Y schal defende &yogh;ou.

Note return to page 815 this wickidnesse be on me; Ebrews seyen thus, and wel as it semeth, My lord the king, for many causis and harde, thou mayst for&yogh;ete this cause, and thanne this wickidnesse schal be in me and in myn hows, and my sone schal be slayn of men sekinge his blood, and thou schalt be innocent, for this schal be doon with out thyn entent; as if she seide, Plese it more to thee to conferme this with an ooth, and to make sikur me and my sone, therfor the kyng seide at the laste, the Lord lyueth, that is, Y swere to thee bi the Lord lyuynge for noon of the heeris, etc.

Note return to page 816 while the puple is present; that is, that the sentence &yogh;ouun for me and for my sone, which is confermed bi thyn ooth, be pupplischid bifor the puple, and that is haue the same effect, in thee and in thi sone.

Note return to page 817 onys in the &yogh;eer, in Ebreu it is, in tyme determynd.

Note return to page 818 and the seruauntis. etc.; this vers til thidur and Joab roos, is not in Ebreu.

Note return to page 819 drow awei, etc.; in Ebreu it is, stal the hertis.

Note return to page 820 after foure &yogh;eer; many Latyn bokis han here, after iiii. &yogh;eer, but the truthe of Ebre and oure bokis amendid, han aftir xl. &yogh;eer; and it is seid in the book of Ebreu questiouns, that these xl. &yogh;eer bigunnen in that tyme, wherynne Saul killide the prestis of the Lord, and these xl. &yogh;eer ben endid in the conspiring of Absolon a&yogh;enus his fadir.

Note return to page 821 in Ebron, that is, to be offrid in Ebron.

Note return to page 822 rise &yogh;e and fle we; sithen Dauyth was asayed and most hardi in batels, and was in the strongeste place, and hadde with him manye and strongeste werriours, he departide not fro the citee for the drede of Absolon principaly, but for the drede of God, whom he wiste that he hadde offendid bifore, and for this bi the sentence of God, this yuel cam on him; as Nathan the profete seide to him bifor in xii. co., The Lord seith these thingis, Lo! Y schal reise on thee yuel of thyn hows, and therfor to plese the ire of God, Dauyth wolde meke him silf bifor God, that herde the preyeris of meke men; and thilke mekenesse apperide in the schameful going out of the citee, whanne it is seid fle we and so forth.

Note return to page 823 fro the face of Absolon; not for the vertu of him, but of God, whose scourge he was, to the punysching of Dauyth.

Note return to page 824 bifor the king; Dauyth made al his puple to go bifor him, that he schulde putte him silf in the gretter perel, if Absolon pursuede him; he dide this, for he was in synne, and othere men suffriden not, no but for him.

Note return to page 825 Y am redi; that is, to resseyue fleing, exiling and deth, that the good plesaunce of God be fillid.

Note return to page 826 so Y schal be thi seruaunt; thou&yogh; it nedith not to excuse Chusi of a profitable leesyng, netheles it may be seid that no leesing was there; for he serueth a man, that doith and purposith to do to the good of that man. Forsothe it was good to Absolon, that he were lettid of his worste entent, and were bitakun to his fadir; most for his fadir nolde sle him, but more kepe to the amending of him, as it is opyn of these thingis, that ben had in xix. co.

Note return to page 827 alle thingis, etc.; this was seid yuele, vnauysely and vniustly, for this Siba seide fals.

Note return to page 828 man of bloodis; that is, schedere out of myche gilteles blood.

Note return to page 829 for the Lord comaundide to him; Semey synnede in this cursing, for he curside [bi wickid] wille. Dauyth si&yogh; that Semey, aloone and vnarmed, dide wrong to Dauyth stidefastly and with out drede, and opinly bifor many werriours, most stronge and most hardy, and most redi to venge the wrong doon to the king; and Dauyth perseyuede that this was not of thilke Semey onely, but of God doinge there specialy; and Dauyth clepide this the comaundement of God; netheless God is not autour nether cause of synne, in as myche as it is synne. God is autour of the power, bi which me synneth; this power is fre wille. Also God is autour of the stiring of fre wille in to consent to stire poweris of execucioun, but God is not autour of deformyte ether defaute, which is in vnri&yogh;[t]ful dede; and this defaute of ri&yogh;tfulnesse makith synne. So here the stidefastnesse and hardynesse of Semey in asailinge Dauyth, and the substaunce of the doyng, was of God, that Dauyth were punyschid herby, and his pacience were preued, but the defaute, that is, that he dide this bi wickid wille, was not of God, but in the defaute ether errour of fre wille.

Note return to page 830 nay; that is, Y ou&yogh;te not go with Dauyth.

Note return to page 831 al Israel schal cumpasse that citee; Chusi spekith bi figuratiyf speche, and this is the sentence; we schulen so distrie al that citee, that noon a&yogh;en stonding schal be; wherfor in Ebreu it is had thus, al Israel schal &yogh;yue felouschipis of armed men aboute that citee, to distrie al.

Note return to page 832 the profitable councel; that is, spedeful for the entent of Absolon.

Note return to page 833 the kyng be distried; Dauyth be sopun vp bi the councel of Achitofel, parformed of Absalon in absence of Chusi; and therfor in Ebreu it is, lest it be councelid to the king, that is, to Absolon, that he do the councel of Achitofel.

Note return to page 834 whanne watir, etc., in Ebreu it is, they passiden the ryuer of watris, that is, Jordan, as Ebrews seyen.

Note return to page 835 bi hangyng; by him silf he hangide him silf for indignacioun, that his councel was not doon, and for by the foly of Absalon and of his puple, he perseyuede and helde for certeyn, that Dauyth schulde haue the maistry, and turne a&yogh;en in to the rewme; wherfor he dredde to be slayn of him bi foul deth and peyneful, and therfor he wolde haste his deth bi an other weye.

Note return to page 836 Y schal go out, etc., for he wolde be of the firste to trauel in perel.

Note return to page 837 Joab seide to Chusi; this Chusy was a simple man of the puple, and was not that Chusi that was frend and councelour of Dauyth, of whom it is seid in xv. and xvii. co.

Note return to page 838 and wepte, and spak thus goyng; Dauith biwailide the goostly deth of Absalon, for he diede in dedly synne, in pursuynge in dede his fadir; and therfor this word Absolon my sone, is set six sithis here, and in xix. co. for vi. condiciouns of the peyne of helle; for peyne of harm, that is, of wanting of blis, and the peyne of feeling is there, gnasting of teth and weping, outermere derknessis, and during with outen ende, ben in helle.

Note return to page 839 Absolon; goostly: Absolon that pursueth Dauyth and hise men, signefieth a tiraunt oppressere of simple men; who heed cleueth to an ook, in desiringe hi&yogh;e thingis of the world; he is persid with iii. speris, in assentinge to thre maner coueitise; he is cast forth in to a dich, in goinge doun to helle.

Note return to page 840 he fleeth fro the lond; that is, fro the kingis citee, as if they seiden, it is vnworthi, that the king fle for Absolon.

Note return to page 841 &yogh;e ben my britheren; Dauyth sente to the men of Juda, that weren with Absolon, that they schulden be of the firste to lede him a&yogh;en, for of this that thei weren of Juda, they weren aschamed to appere in his si&yogh;t, for they hadden forfetid a&yogh;enus him more than straungeris; and therfor Dauyth perseyuede this, and sente for hem, that they schulden come sikirly, for he was redy to for&yogh;yue.

Note return to page 842 adde these thingis; that is, grettere yuels than Y suffride in the persecucioun of Absolon.

Note return to page 843 aftir Joab; summe bokis han aftir Joab; that is, vndur Joab, for the Ebreu word here, is set sum tyme for vndur, and sum tyme it signefieth for; and the same sentence is, for Dauyth purposide not to remoue Joab fro his office, but that Amasa schulde fille his while in tyme and places where it semyde spedeful.

Note return to page 844 in to Sathan; that is, aduersarie.

Note return to page 845 thou schalt not die; for if Dauyth hadde suffrid Semey to be slayn anoon, othere men that weren with Absolon in pursuynge Dauyth, wolden haue dred to hem silf, and thei that hadden not come &yogh;it, wolden haue go abak, and in hap summen that hadden come thanne, wolden haue go awey priuely; and so the sleyng of Semey my&yogh;te haue be occasioun of greet dissencioun, and of greet yuel a&yogh;enus Dauyth.

Note return to page 846 sone of Saul; summe bokis han here, the sone of Jonathas, sone of Saul, but the truthe of Ebreu and oure bokis amendid, han not so.

Note return to page 847 thou and Ciba, departe possessiouns; here Dauyth grauntide vniustly to the seruaunt of Myphibosech, the half of the eritage of Myphibosech, wherfor the rewme was departid aftirward, in the tyme of Roboam sone of his sone, as it was seide pleynliere in I. book xx. co. Here it is to perseyue, hou myche flatereris and bacbiteris ben perelouse to princes, for Dauyth so hooly and iust, was takun and disseyued bi the wordis of Ciba, flaterere and bacbitere, that he grauntide to Siba the eritage of Myphibosech his lord, in the absence of Myphibosech, and while he herde not; and that is worse, aftir that he herde Myphibosech, verily excusinge him silf, he withdrow not al his vniust seiyng, but he made the worste seruaunt euene with his lord, and netheles he ou&yogh;te to haue hanged thilke seruaunt, for the fals accusing of his lord of tresoun a&yogh;enus the kingis mageste.

Note return to page 848 hou many ben the dayes, etc.; as if he seyde, it is tyme that Y thenke of deth not of onours ether of delices and this is a&yogh;enus elde now that preessen forth hem silf to the courtis of grete men.

Note return to page 849 and Israel was departid fro Dauyth; at a tyme that Dauyth were punyschid so; for tresoun a&yogh;enus Urie, and that Siba schulde be slayn for his malice.

Note return to page 850 men of Joab &yogh;eden, etc.; that is, that weren wont to go out with Joab, and obeye to him.

Note return to page 851 my&yogh;le go out; in Ebreu it is, and it &yogh;ede out, and felde doun; Raby Salomon seith, that Joab disposide so of purpos, that it felde doun to the erthe fro the schethe, that Amasa schulde bileue so, that Joab reisede the swerd fro erthe to putte a&yogh;en in the schethe, and not to smyte him; therfor it sueth, forsothe Amasa kepte not the swerd, that is, kepte not him silf, for smyting of the swerd.

Note return to page 852 bi alle the lynagis; and he excitide hem to make him silf king.

Note return to page 853 wher Y am; the womman spekith in the persoone of the cytee, as if sche seide, This citee helde euere truthe and feith to the king; and therfor in Ebreu it is thus, Y am oon of pesible and trewe, that is, oon of the noumbre of citees pesible and trewe to the kyng.

Note return to page 854 a modir citee in Israel; for ech citee is modir of the puple borun and nurschid there. In sum bokis it is set in, of citees, but it is not of the text; for nether it is in Ebreu, nether in bokis amendid.

Note return to page 855 prestis of Dauyth; that is, a greet man among iugis and princes anentis Dauyth.

Note return to page 856 in the daies of Dauyth; for he was necligent to punysche the opyn synne of Saul, that killide Gabaonytis for couetise of her eritage, a&yogh;enus the ooth of Josue, and of the princes of Israel.

Note return to page 857 that they schulden not be slayn; summe bokis han here, that they schulden not punysche ether not sle hem, but this is not in Ebreu, nether in bokis amendid, netheles it is vndurstondun; wherfor sum man settide it first bi the maner of a glos, and aftirward it was set in the text bi the ignoraunce of writeres.

Note return to page 858 to the Lord; that is, to the declaring of Goddis ri&yogh;fulnesse.

Note return to page 859 fyue sones; these weren the kyndly sones of Merob, sister of Mychol, but Mychol nurschide hem, and purchaside in to sones aftirward, for sche hadde no kyndly sones; therfor thei ben seid hir sones, and by this, sche is seid to haue gendrid to Adriel, not for sche was his wiyf, but for Merob, hir sister, was his wiyf.

Note return to page 860 Jesbedenov; this is al o word bi the Ebreu.

Note return to page 861 a newe swerd; this word swerd, is not in Ebreu, but thus it is in Ebreu; and he was gird of the newe, that is, as Ebreis seyen, in that day he was kny&yogh;t of the newe.

Note return to page 862 a man &yogh;ouun of God; that is, Dauyth, that was chosun of God, and &yogh;ouun to the gouernail of the puple, as in I. book xvi. co. the sone of forest; for he dwellide longe in wodis fleynge fro the face of Saul. a broidrerer; for he cam of the kyn of Beseleel, that was principal in the werk of broiderie of the tabernacle. The firste batel here teld, was the laste, and the iii. batel was the firste.

Note return to page 863 thou schalt delyuere me fro wickidnesse; that is, hast delyuerid. Wickidnesse of Dauyth is clepid here, in the doynge of Bersabee, fro whiche wickidnesse he was delyuerid, as to gilt, bi veri contricioun and knowleching, and as to peyne, bi Goddis veniaunce.

Note return to page 864 the strondis of Belial; that is, the fersnessis of persecucioun of Saul, that was with out &yogh;ok of chastising, and of Goddis lawe.

Note return to page 865 the cordis of helle; in Ebreu it is, the felouschipis of helle, that is, fendis excitinge Saul to pursue me.

Note return to page 866 fyer of his mouth; that is, siche punysching was maad of his wille and comaundement.

Note return to page 867 perfit; in &yogh;yuynge to him grace to suffre aduersites, bothe paciently and ioyfuly, as martris ioyeden in passiouns.

Note return to page 868 weiwardnesse; ether thus, with a weiward man thou schalt be maad weiward, bi his errour; for whanne weyward men ben iustly punyschid of God, they seyen that God doith weiwardly with hem.

Note return to page 869 ly&yogh;tne my derknesses; that is, meedeful werkis quenchid bi dedly synne comynge aboue, that ben quykenyd and li&yogh;tnyd bi grace rekyuerid.

Note return to page 870 and made myn armes, etc.; in Ebreu it is, and a brasun bowe was gr[a]untid to myn arm; for as Raby Salomon seith, he bente li&yogh;tly a brasun bowe.

Note return to page 871 and my myldenesse; in Ebreu it is, thi myldenesse multipliede me, that is, of Goddis good wille, and not of my merit, multipliyng in children, in temporal goodis and goostly, cam to me.

Note return to page 872 in her angwischis; in Ebreu it is, in her closingis.

Note return to page 873 til in to with outen ende; for the sones of Dauyth regneden til to the caitifte of Babyloyne; and aftir the turning a&yogh;en fro Babiloyne, Zorobabel, that cam doun of Dauyth, hadde the duchee, ether leding, on the puple, and othere men suyngly of the lynage of Dauyth, til to Eroude, an alien, vndur whom Crist was borun of the seed of Dauyth, bi fleisch, of which Crist the rewme dwellith, in to worldis of worldis.

Note return to page 874 that makith not fruyt; and this is doon, whanne al thing that cometh forth of the wille, ether of auysement, is doon yn to the glorie of God.

Note return to page 875 he is as a moost tendir worm of tre; for thou&yogh; this worm in him silf is most tendir, netheles he persith the harde tre; so Dauyth most benygne and most mylde, was most strong a&yogh;enus enemyes rebellinge, ether as most tendir worm, that is, ful swete and amyable anentis hise men, and hard a&yogh;enus aduersaries.

Note return to page 876 he stood, etc.; in batel, whanne hise felowis &yogh;eden abak.

Note return to page 877 and bihelde it; for he defendide the feeld.

Note return to page 878 if ony man wolde &yogh;yue to me drynke, etc.; Dauyth seide this, not for coueitise of the watir, but for he wolde asaye the hardynesse of hem; and therfor it sueth, and he nolde drynke, but offride it to the Lord; he schewide bi this, that he that settith forth him silf to perels a&yogh;enus vnfeithful men, makith most acceptable sacrifice to God.

Note return to page 879 and the strong veniaunce of the Lord addide to be wrooth a&yogh;enus Israel; of this that the Lord wolde punysche the puple, he suffride Dauyth to be reisid bi pride to the noumbring of the puple; wherfor the gloss of Gregre on this place seith thus, The dedis of gouernours ben disposid for the maneris of sugetis, that ofte for the yuel of the floc, the liyf &yogh;he of a good schepparde trespassith, for Dauyth was preisid bi God witnesse, and he was blowun with the bolnyng of sudeyn pride, and synnede in noumbringe puple, and the puple resseyuede peyne; for the hertis of gouernours ben disposid, vp the meritis of the puplis. The synne of the puple for which it was punyschid, is not expressid in the text, but in the book of Ebreu questiouns it is seid, that this was herfor, for the puple a&yogh;en stood not Dauyth as it ou&yogh;te, in the dede of Vrie, but for this dede was priuy til it was al doon; the puple my&yogh;te not withstonde Dauyth in the synne to be lettid, and aftir that this synne cam in to the knowing of the puple, the puple ou&yogh;te not to punysche it, for the peyne was determynd thanne of God, as it is opin in xii. co. bi the wordis of Nathan, therfor it is seid betere, that the synne of the puple, was the rebelte therof a&yogh;enus Dauyth in suynge Siba, sone of Bothry, that was the worste man and ful of dissencioun, and Siba aloone was punyschid for this rebelte.

Note return to page 880 ix. hundrid thousynde, in I. book of Paralip. xxi. co. is a thousinde, and an hundrid thousinde; here is set the lesse noumbre, and there the gretter noumbre, and of Juda is set there the lesse noumbre, and here the gretter.

Note return to page 881 Y synnede greetly; in pride, and in breking of Goddis heest, for in xxxi. co. of Exody, whanne the sones of Israel weren noumbrid, ech man schulde [offre] to the Lord half a sicle, and this was not doon here.

Note return to page 882 in to the hondis of the Lord; if Dauyth hadde chose huugur of vii. &yogh;eer, he and riche men wolden haue purueyed to hem silf of liyflode, and pore men schulden haue be turmentid gretly; and if he hadde chose fli&yogh;t bifor enemyes, he and my&yogh;ty men schulden haue be defendid and pore men slayn, therfor he chees pestilence, comyn peyne to alle, for he tristide in Goddis mersi.

Note return to page 883 to the tyme ordeyned; that is, til to the oure of sacrifice of euentid; the ii. laste dayes of pestilence, weren seid bi manassing, and weren releessid for the penaunce of Dauyth.

Note return to page 884 Areuna &yogh;af alle thingis, etc.; that is, wolde &yogh;yue.

Note return to page 885 bou&yogh;te the corn floor; for vi. hundrid siclis of gold, in the firste book of Paralip. xxi. co.

Note return to page 886 he was not made hoot; for he was a werriour fro his &yogh;ong age, and for he was hugely agast in the si&yogh;t of the aungel.

Note return to page 887 sche slepte with the king; Abisag was weddid to Dauyth.

Note return to page 888 bisidis the stoon Zoeleth; Ebreys seyen, the stoon drawun, for stronge men asayeden her strengthe at it; also Ebreys seyen, bisidis the welle of a fullere.

Note return to page 889 Y and my sone Salomon schulen be synneris; that is, Adonye schal putte on vs crymes, to priue vs fro liyf.

Note return to page 890 with outen ende; that is, in blisful liyf, which is euerlastinge.

Note return to page 891 if he is a good man; not sekinge aftirward ymagynaciouns, to gete the rewme.

Note return to page 892 dide to me; Rabi Salomon seith, that Joab schewide to othere men the priuy lettris of Dauyth to sle Vrie.

Note return to page 893 the blood of batel; that is, he schedde out in the tyme of pees mannus blood, that owith not to be sched out no but in batel.

Note return to page 894 to hellis; Ebreys seyen, to a dich, ether sepulcre, for Dauyth purposide not, that Joab schulde go doun to the helle of dampned men; therfor that was o cause whi Dauyth wolde, that he were punyschid here, lest he were punyschid in helle, as Rabi Salomon seith; as it was seid of Achar in vii. co. of Josue.

Note return to page 895 Abisag of Sunam; sche was wijf of Dauyth, and therbi the queen; and so bi hir he hadde weye to come to the rewme, bi the help of Joab and of Abiathar, and of othere men fauoringe him. And Salomon, that was of scharpere wit than his modir, perseyuede this, and answeride, axe thou to him also the rewme, as [if] he seide, by this he purposith to come to the rewme. For Adonye spak this word a&yogh;enus his liyf, for he ymagynede a&yogh;enus the kyng, and for he axide the wiyf of his fadir a&yogh;enus the lawe, in xviii. co. of Leuyticy.

Note return to page 896 to thi feeld; that is, to the place of thi possessioun; for prestis hadden citees assigned for her dwelling in xxxv. co. of Numeri and xxi. co. of Josue.

Note return to page 897 in Silo; that he schulde be cast out fro presthod, as in I. book ii. co. Aaron was maad hi&yogh;este prest bi Goddis chesing, in xxviii. co. of Exodi and in xvii. co. of Numeri. And he hadde ii. sones, Eliazar and Ythamar, that dwelliden, whanne ii. othere weren deed bifor the Lord, in x. co. of Leuitici; and thanne, bi Goddis wille, the presthod passide to Eleazar and hise sones, in xx. co. of Numeri; of which Eleazar this Sadoch cam doun. Sotheli Heli cam doun of Ythamar; and whanne Heli was iuge of the puple, he took to him the presthod, as it was seid in I. book of Kingis ii. co.; and of him cam doun this Abiathar, whom Salomon castide out, in puttinge Sadoch in his stide.

Note return to page 898 Do thou as he spak; seiynge, Y schal die, for he was drawun awey violently fro the auter, and so was slayn, as it is bedun in xxi. co. of Exody.

Note return to page 899 Joab was biried in his hows in desert; Rabi Salomon seith, that he made in desert a spitele for pore men; wherfore Ebreys seyen, that he is sauyd, and that temporal deth was &yogh;ouun to him, in to clensing of hise synnes.

Note return to page 900 the dou&yogh;ter of Farao; Salomon synnede not in this, for this womman forsook hethenesse, and was conuertid to the feith of o veri God.

Note return to page 901 offride in hi&yogh;e places; this was leueful thanne, netheles it was lesse good than to offre in the place, where the arke of God was. Bifor the bilding of the temple, whanne the arke hadde not stable abiding, it was leueful to offre in othere places than bifor the arke; but aftir the bilding of the temple, this was not leueful, no but [bi] special stiring of God, as Elie dide, in III. book of Kingis. xviii. co.

Note return to page 902 hi&yogh;e place; not in greetnesse of erthe, but of reuerence and onour; for the tabernacle and the auter of brent sacrifice, whiche Moyses made, weren there; in I. book of Paral. xxi. co.

Note return to page 903 this myche puple; as if he seye, no man may, with out thi special li&yogh;tnyng.

Note return to page 904 that no man; this is vndurstondun, in comparisoun of kingis that weren bifor him and aftir, for bothe Adam maad in the fulnesse of kunning in iii. co. of Genesis, and Moises that spak to God, face to face, in xxxiii. co. of Exodi, weren wisere than Salomon, and the postlis weren more li&yogh;tned, than ony othere in the elde testament. in kingis; this schal be vndurstondun in these thre to gidere, that is, wisdom, glorie, and riches, for grete Alisaundre and emperours of Rome, weren my&yogh;tiere and gloriousere than Salomon, and summe weren richere, as Octouyan, netheles thei failiden in wisdom, in which they weren not liyk Salomon.

Note return to page 905 vndurstood, etc.; therfor it was propirly a reuelacioun of God which is maad ofte in sleep.

Note return to page 906 wisdom of God; that is, &yogh;ouun to him of God; was in him; aboue the maner of othere men, and therfor they dredden him, more than bifore.

Note return to page 907 prest; in Ebreu it is, was vndur his fadir, that was the hi&yogh;este prest.

Note return to page 908 and Abiathar; Salomon clepide him a&yogh;en in to the temple, that he schulde lyue of the auter, netheles not to the hi&yogh;este presthod.

Note return to page 909 &yogh;iftis; that is, tributis.

Note return to page 910 Chorus counteyneth thretti buschelis.

Note return to page 911 bi Ebreys a cracche is takun here for a place departid for ech hors bi him silf.

Note return to page 912 largenesse of herte; to spende in greet worschip.

Note return to page 913 fyue thousynde; in Ebreu it is, a thousinde and v.

Note return to page 914 of beechis; Ebreys seyn, in trees of box, where oure translacioun hath, of beechis.

Note return to page 915 precious stonys; Ebreys seyen heuye stonys, for siche stonys ben able for the foundement.

Note return to page 916 Moises gouernede the puple bi xl. &yogh;eer, in xvi. co. of Exodi, Josue bi xl. &yogh;eer in iij. co. of Judicum, Othonyel bi xl. &yogh;eer, in iij. co. of Judicum, Aioth bi xl. &yogh;eer, in iij. co. of Judicum, Delbora bi xl. &yogh;eer, in v. co. of Judicum, Gedeon bi xl. &yogh;eer, in viij. co. of Judicum, Abymelech bi iij. &yogh;eer, in ix. co. of Judicum, Thola bi xxiij. &yogh;eer, in x. co. of Judicum, Jair bi xxij. &yogh;eer, in x. co. of Judicum, with out domesman bi xviii., in x. co. of Judicum, Jepte bi sixe &yogh;eer, in xij. co. of Judicum, Abessan bi vij. &yogh;eer, in xij. co. of Judicum, Abilon bi x. &yogh;eer, in xii. co. of Judicum, Abdon bi viij. &yogh;eer, in xij. co. of Judicum, Sampson bi. xx. &yogh;eer, in xvi. co. of Judicum, Hely bi xl. &yogh;eer, in I. book of Kingis iiij. co., Samuel and Saul bi xl. &yogh;eer, in xiij. co. of Dedis, Dauyth bi xl. &yogh;eer, in III. book of Kingis ii. co., Salomon bi iij. &yogh;eer, here in this text; thus the noumbre teld here, is proued bi Scripture.

Note return to page 917 in the fourthe &yogh;eer, of the rewme of Salomon.

Note return to page 918 thilke is the secounde monethe, of the iiij. &yogh;eer of the rewme of Salomon.

Note return to page 919 tho clyueden not, etc.; that is, the closingis in of the aleris.

Note return to page 920 of beech; Ebreys seyen of box.

Note return to page 921 in the fourthe &yogh;eer; of the rewme of Salomon.

Note return to page 922 thre ounces; in Ebreu it is here of iiij. fyngris; and bi Ebreys a pawm is as myche as iiij. fingris.

Note return to page 923 bathus is a mesure of thre buschelis, and metreta conteineth two quartis and an halff.

Note return to page 924 this word iij. thousynde metretis, is not in Ebrew, nether in bokis amendid, but it was first a glos to schewe what is signefied bi bathus, and aftirward bi ignoraunce of writeris, it was set in the text. A metrete conteyneth ij. quartis and an half; and bi this the see conteynede xi. tunnes and an half, and iij. sextaries. Bi Isidore the see conteynede lxv. tunnes and x. sextaries. A sextarie is as a chopyn of Pariys, but for lengthe and variyng of mesuris in tymes and cuntreys, we han no certeynte of Ebrew mesuris.

Note return to page 925 a metrete conteyneth luei quartis and an half.

Note return to page 926 schuldryngis; that is, schorte pileris to susteyne the waschyng vessel.

Note return to page 927 of the heed; this word heed, is not in Ebreu, but for al this lettre it is had thus in Ebreu, and the mouth therof was round aboue, bi o cubit; for on the hi&yogh;nesse that was of o cubit, was a sercle that was clepid the mouth, hauynge half a cubit in hei&yogh;the.

Note return to page 928 and &yogh;otun; that is, weren &yogh;otun to gidere with that foundement, and maden o body.

Note return to page 929 cordis; that is, serclis cumpassinge the pomels, at the maner of cordis.

Note return to page 930 Salomon; for he made siche thingis to be maad; ether the kyng, that is, Hiram, that was seid king of crafty men, for the excellence of craft.

Note return to page 931 that is, Septembre. et plures.

Note return to page 932 with out gessing; this is seid bi figuratif speche, clepid iperbole, to signefie the multitude of sacrifices.

Note return to page 933 in the arke is noon other thing; he contrarie of this semeth in ix. co. to Ebreys, where Poul seith thus, that the &yogh;erde of Aaron, and a goldun vessel hauynge manna, weren there with the tablis. This is soilid in double maner, first thus, that the tablis aloone weren there principaly, for herfor the arke was maad. The &yogh;erde of Aaron was there bi occasioun, to putte awey rebellioun of presthod; and the goldun vessel with manna was there, to the mynde of meete &yogh;ouun fro heuene. In the secounde maner thus, that the &yogh;erde of Aaron and the goldun vessel weren not withynne the arke, but withoutforth in a cofere maad therto, and put in the side of the arke.

Note return to page 934 in a cloude; in Ebreu it is in a myist, and so it is in II. book of Paralip. vi. co.

Note return to page 935 Salomon stood bifore the auter; of brent sacrifices, for prestis aloone entriden to the auter of encense.

Note return to page 936 thi wordis, etc. Not ony chaungeableness is signefied herbi in God, but in men, to whiche the benefices of God ben bihi&yogh;t vndur condicioun, that they bere wel hem silf; therfor this is the sentence, thi wordis ben maad stidefast, that is, &yogh;yue thou to me and to othere eiris of Dauyth, stidefastnesse of soule in good abiding, that they be not defraudid fro the biheest.

Note return to page 937 that God dwellith verily on erthe; bi this, he excludith the errour of hem, that gessiden that God bi the Godhed hath manus forme.

Note return to page 938 biholde thou to the preier, etc., as if he seide, this hows is not bildid, that thou dwelle there, as a man dwellith in his hows, but that preyeris maad there be more able to be herd than in an other place, for the excercise of Goddis worschiping.

Note return to page 939 do synne to thee; that is, the synne to comynge, schal be cause of fli&yogh;t suynge.

Note return to page 940 irone furneis; that is, hard at the maner of irun.

Note return to page 941 be nei&yogh;ynge, etc.; that is, worthi to be herd bifor God.

Note return to page 942 the king halewide; that is, made to be halewid, and to be maad redy, that sacrifices shulden be brent there, that my&yogh;ten not be brent on the auter: this halewing was maad bi the bischop, to whos office this perteynede, and for this was doon at the stiring of the king, the king is seid to haue do this.

Note return to page 943 the temple; in distriynge it, as it was doon bi Nabugodonosor.

Note return to page 944 lond of Chabal; that is, of displesyng ethir of townesse.

Note return to page 945 this is the summe of costis; in Ebreu it is, this is the rente, which Salomon reiside; and this is not referrid to the lettre goynge next bifore, but to this that sueth aftirward of aliens, which Salomon made tributaries.

Note return to page 946 to serue; that is, in vile werkis, and of the feeldis.

Note return to page 947 he brente encence; not bi him silf, but bi the bischops to whos office it perteynede.

Note return to page 948 cam in the name of the Lord; sche bileuyde in God and worschipide him, thou&yogh; sche kepte not Moyses lawe, for sche was not boundun therto.

Note return to page 949 vndursettingis; Rabi Salomon seith, that he made therof grees, to stie fro the kingis hows in to the hows of the Lord, and in the sidis weren siche trees, that men schulden lene hem there.

Note return to page 950 of pureste gold; without forth, but withynne tho weren of other mater.

Note return to page 951 of ony prijs; that is, of litil priys in comparisoun.

Note return to page 952 a chare; that is, iiij. horsis of a chare. c. &yogh;ede out; that is, was bou&yogh;t.

Note return to page 953 turneden awey, etc., fro the loue of God, and fro keping of his heestis.

Note return to page 954 Salomon worschipide Astartes, etc.; Salomon was not so fonned, that he bileuyde ony thing of Godhed to be in the idols, but he worschipide idols, for he nolde offende hise wyues. So Adam eet of the tre forbedun at the tising of his wiyf, lest he schulde make her sory, as Austyn seith. For as Poul seith in 1 Pistle to Tymo. ii. co. Adam was not disseyued, that he bileuyde, that by eting of that tre he schulde haue kunnyng of good and of yuel, as the serpent bihi&yogh;te.

Note return to page 955 in the hil; that is, of Olyuete.

Note return to page 956 slepte; for he diede bi kindly deth.

Note return to page 957 was deed; for he was slayn bi swerd.

Note return to page 958 was aduersarie; thou&yogh; he was aduersarie bi wille of anoying, he noyede not myche to Israel to lette the pees of the puple.

Note return to page 959 &yogh;onge; more &yogh;onge in vertues and kunnyng, than in age.

Note return to page 960 is grettere; that is, is myche my&yogh;tiere.

Note return to page 961 a scorpioun here is seide a kynde of hardeste scourge, that hath knottis of lede ether of irun in the ende of cordis.

Note return to page 962 Roboam sente Adhuram; that he schulde peese the puple and seye, that thilke word of Roboam was li&yogh;tly seid, and they ou&yogh;ten not go awey fro the kyng for this. And al the puple of Israel stonyde him; for dispit of his lord, for the puple hadde him suspect, lest he hadde be in the councel of the king in answeringe so to hem, for they that ben on tributis, ben wonnt to councele of encreessing of tho.

Note return to page 963 of the laste men; that is, of ech lynage with out difference, for the kynrede of Leuy nolde assente to him.

Note return to page 964 brenne encence; so he mystook to him preesthod.

Note return to page 965 offre on thee the prestis, etc.; for abhomynacioun of idolatrie, and this was accept, ether plesaunt, to God, as sacrifice.

Note return to page 966 drynke watir; with idolatrours in this place.

Note return to page 967 aftir the man, etc.; that he schulde disseiue hym, and make to abide, that herbi he schulde preue his profesie voide.

Note return to page 968 to the profete; reuelacioun of profesie is &yogh;ouun sum tyme to yuele men, as to Balaam, in xxii. co. of Numeri.

Note return to page 969 and killide; hou myche schal God punysche the greuouse synnes of wickid men, sithen he punyschith the litil synne of an hooly man by deth.

Note return to page 970 eet not, etc.; bi this it apperith, that he was sauyd, for he acceptide Goddis sentence, and purgide the synne of vnobedience by bodily deth.

Note return to page 971 Jeroboam turnede not a&yogh;en, etc.; for thou&yogh; Jeroboam si&yogh; the forseid signes in the auter kit, and in his hond dried, netheles he &yogh;ede not awey fro his malice. Josephus touchith the cause therof, and seith, that the false profete tau&yogh;te Jeroboam, that the forseid signes schewiden not Goddis vertu, for he that &yogh;af the signe, was slayn of a lioun, a fals spekere; also he seide that the auter was brokun, for the birthun of sacrifices put theronne, and that the kyngis hond was dryed, for the trauel of offring; and whanne he restide fro that trauel, his hond turnede a&yogh;en to the formere staat, bi the vertu of kynde.

Note return to page 972 fille his hond; in offringe a solempne sacrifice, as Aaron dide, and bi this he was maad prest; ether this is referrid to Jeroboam, that selde presthod, and therfor he that &yogh;af more prijs to Jeroboam, gat the presthod.

Note return to page 973 hard messanger; that is, tellinge harde thingis.

Note return to page 974 wrou&yogh;test yuel, etc.; in gouernail of the puple.

Note return to page 975 Y schal smyte of Jeroboam til to a pissere, etc.; that is, if a dogge is smytun, ether a feble man, that ou&yogh;te to be sparid, myche more othere men of the hous of Jeroboam schulen be distried.

Note return to page 976 as dung; dung is not clensid in it silf, but the place in which the dung is, is clensid, whanne the dung is cast out; and bi this it is vndurstondun, that they of the hows of Jeroboam schulden not be clensid in hem silf, but the rewme of Israel schulde be clensid, bi the casting out and distriyng of hem.

Note return to page 977 in this tyme; that is, of ny&yogh;.

Note return to page 978 maden to hem wodis; that is, diden idolatrie and lecherie in wodis.

Note return to page 979 auteris and ymagis; for idolatrie.

Note return to page 980 and wodis, etc.; that is, thicke wodis aboute the places of idolis, to vse leccherie there.

Note return to page 981 men of wymmens condiciouns; that is, men geldid ether maad feble, that weren ordeyned in the worschiping of sum goddesse, as sum men seyen. Sothely the Ebreu word, which is set here, signefieth an hooreling; and here bi men of wymmens condiciouns semen to be vndurstondun faire &yogh;onge men set in hoore howsis, to haunte the synne of Sodom, as in II. book of Machab. iiij. co. Jason settide &yogh;onge men in hoore housis, vndur the hi&yogh; tour.

Note return to page 982 the word of Vrie Ethei; Dauyth synnede in the noumbring of the puple, and in sentence &yogh;ouun a&yogh;enus Myphiboseth, as it is teld in ij. book, but these synnes weren ful litle, in comparisoun of the synne in the dede of Vrie, and therfor these ben not arettid; for a litil thing is arettid as nothing, as the Filosofore seith in ij. book of Fisikis.

Note return to page 983 Priapus; that is, an idol liyk a man, with outragiouse membre of man.

Note return to page 984 he distriede the den; in which the wymmen hauntiden leccherie, for the worschipe of the idol.

Note return to page 985 hi&yogh;e thingis; that is, hi&yogh;e places, in whiche the sones of Israel maden sacrifice to God, bifor that the temple was bildid; and for that tyme it was leeueful, not aftirward.

Note return to page 986 Asa hadde ache in feet; for he comaundide Ananye the profete to be sent in to stockis, that repreuyde him, for he tristide more in men than in God, as it is seid in 11. book of Paralip. xvi. co.

Note return to page 987 in Gebethon; this was a citee in the lynage of Dan, but Filisteis occupieden it, a&yogh;enus which citee Nadab &yogh;ede to rekeuere it.

Note return to page 988 that is, Hieu, etc.; this sentence is not in Ebreu; it is a glos. In Ebreu it is, and for he killide Nadab, his lord, bi tresoun, as Rabi Salomon seith.

Note return to page 989 in Abiram his firste sone; that is, whanne he settide the foundementis, Abiram, his firste gendrid sone, diede, and whanne he &yogh;ede forth in bildinge, hise sones dieden ech aftir other, til to the laste sone, that was deed in the filling of the werk.

Note return to page 990 go thou awei fro hennes; fro the face of Achab and of Jezabel; and herbi it is leueful to hooli men, to fle persecucioun of her persoones.

Note return to page 991 in the thridde &yogh;eer; this tyme is rekenyd fro the goyng out of Elie fro the lond of Israel; and fro the forbeding of reyn, til to his goyng out, passiden vi. monethis and more; for he was hid longe in the stronde of Sarith, so that of the drienesse of tyme the stronde was dried, bifor that he &yogh;ede awey, as it is seid in xvij. co. bifore. For James seith in v. co. that Elie preiede, and it reynede not bi iii. &yogh;eer and vi. monethis.

Note return to page 992 all rewmes; this is vndirstondun of rewmes ny&yogh; him; and Achab chargide hem gretly, that if Elie were foundun in the lond, he schulde be takun, and sent to him.

Note return to page 993 thou and the hows of thi fadir; for the Lord sente this veniaunce, for thi malice.

Note return to page 994 profetis of woodis; that is, of idols in the woodis.

Note return to page 995 if the Lord is God; that is, if it is preued to &yogh;ou by a visible myracle, that God of Israel is veri God, and not Baal. Sue &yogh;e him; in worschipinge him, and noon other.

Note return to page 996 bi fier; &yogh;ouun fro heuene, to waste the sacrifice.

Note return to page 997 and whanne thei hadden take the oxe; the false profetis token the setting forth of Elye, for thei weren compellid of the puple to do this, which appreueden the resoun set forth of Elie, and for they tristiden in the power of the feend, which may do siche thingis, whanne he is suffrid of God. Wherfor and in the tyme of auntecrist, he schal make fier to come doun fro heuene, as it is had in xiii. co. of Apoc., and in hap at the cleping of hem, the fend dide liyk thing in another tyme.

Note return to page 998 whom Elie &yogh;af to hem; for the oxe chosun for the prestis of Baal, fledde fro hem, and hidde him vndur the mentel of Elie, for the wlating of idolatrie; and thanne Elie &yogh;af to hem, to conuycting of falsenesse of idolatrie, and to schewing of truthe of Goddis worschiping.

Note return to page 999 twey litle dichis, etc.; in Ebreu it is thus, and he made a forow of iii. buyschelis of seed, that is, so myche seed my&yogh;te be sowun withynne the cumpas of the forow, as Rabi Salomon seith.

Note return to page 1000 Lord God of Abraham, etc.; me bileueth that Elie made this preyer an hi&yogh;, that the puple my&yogh;te here, to the onour of God, and to the conuersioun of the puple. Bi thi comaundement; in offringe in hi&yogh;e placis with out Jerusalem, aftir the bilding of the temple; which thing was vnleueful, no but of special dispensacioun of God, which thing Elie dide in this poynt, and the Lord schewide this, bi fier comynge doun on the brent sacrifice of him.

Note return to page 1001 take &yogh;e the profetis of Baal; Elie si&yogh; the puple feruent to the onour of God, for the reuerence of myracle seyn, therfor he wolde haste the deth of the prestis, that disseyueden the puple, lest Jezabel schulde induse the kyng, hir hosebond, and the king the puple, to kepe the liyf of hem.

Note return to page 1002 Eli dredde; God suffride him for to drede, by mannus freelte, lest he were reisid ouer myche, of the stidefastnesse bifor goinge.

Note return to page 1003 the iunypere tre, which is a tre wexynge in desert, whos schadewe serpentis fleen, as Plyneus seith.

Note return to page 1004 feruent loue; that is, of al the herte.

Note return to page 1005 feruent loue; that is, of al the herte.

Note return to page 1006 kisside hond; that is, of the ydol, to reuerence therof, ether his owne hond, as Job seith, If Y kisside myn hond, which is the moste wickidnesse, that is idolatrie.

Note return to page 1007 Helizee slewe hise oxen, and fedde pore men of that that he hadde, that he were not lett bi worldli hauing to sue the prophet. Ambrose.

Note return to page 1008 messangeris; for Achab sente first messangeris to Benadab, to seke pees, and he answeride as it sueth.

Note return to page 1009 vngird; that is, as he that hath the victorie, and hath put of hise armeris.

Note return to page 1010 the Lord, and that thou turne awey fro idolatrie.

Note return to page 1011 bi the squyeris of the princes; that is, bi the squyeris of princes of the lond of Israel, as it is expowned comynly. Rabi Salomon seith, that herbi ben vndurstondun the children of noble men that weren not of the sones of Israel, but weren &yogh;ouun ostachis to Achab; wherfor in Ebreu it is had thus, bi the children of princes of prouynces.

Note return to page 1012 be coumfortid; in taking trist in God, to defende thee in batel to comynge.

Note return to page 1013 And o profete of God nei&yogh;ule; thou&yogh; this profete is not nemyd here, doctours bothe Latyns and Ebreys seyen, that he was Mycheas, sone of Romula. God of hillis, etc.; men of Sirie weren ouercomun, for they blasfemeden God, and the profete seide that Achab schulde not spare Benadab and his puple, but sle hem, for they blasfemeden God.

Note return to page 1014 he is my brother; that is, Y wole make pees with him.

Note return to page 1015 bi sprynging of dust; in Ebreu it is, he chaungide with a cloth, that is, bi wlapping of a cloth.

Note return to page 1016 thi liyf schal be for his liyf, and Y resseyuede him in this condicioun.

Note return to page 1017 and anoon he wipte awey, etc.; in Ebreu it is, remouyde the cloth, ether binding, fro his face.

Note return to page 1018 and cam wood in to Samarie; Josephus seith, that he killide the profete.

Note return to page 1019 the eritage of my fadris; for priys, ether for other eritage, for the lond of Israel was propirly Goddis himsilf, and it my&yogh;te not be seeld for euere, but onely til to the iubile in xxv. co. of Leuitici; and therfor nether that was grauntid in the lawe, no but in nede, but Naboth was riche, and therfor he was not compellid to sille his eritage; forsothe the king wolde haue it, for euerlastinge tyme.

Note return to page 1020 in to his bed; for indignacioun and vnpacience, and bi this it is opin, that the kyng my&yogh;te not take for his wille, the feeldis of hise sugetis.

Note return to page 1021 sche wroot lettris, etc.; bi the wille and knowing of Achab.

Note return to page 1022 Naboth blesside God and the king; that is, curside, as in ii. co. of Job, Blesse thou God, and die thou; for the orrour of cursing, Jewis signefieden it bi the contrarie name.

Note return to page 1023 to haue it, etc.; for hise goodis weren forfetid bi mannus doom.

Note return to page 1024 thou hast slayn; for the lettris of the deth of Naboth weren maad and sent bi the knowing and will of Achab.

Note return to page 1025 for thou art seeld; as a thing seeld passith in to the lordschip and possessioun of the biere, so Achab semyde al suget to idols, and seruynge to idols. madist Israel to do synne; not onely in the worschiping of caluys, as othere kyngis bifor goyng diden, but also in the worschiping of Baal.

Note return to page 1026 was sich as Achab; that is, in kingis bifor goynge him, for he brou&yogh;te in to his rewme the worschiping of Baal, at exciting of his wiyf.

Note return to page 1027 he is maad low; this penaunce was for drede of deth, as it is seid comynly, and therfor it disseruede not grace and auoiding of euerlastinge peyne, thou&yogh; it disseruede dilaiyng of temperal peyne; othere men seyen, that this was veri penaunce onely at an our, for he turnede a&yogh;en to yuele passid.

Note return to page 1028 go in prosperite; he seide not this for certeyn, but more bi denying, ether bi desiring; and the kyng perseyuede this by signes, therfor he coniouride hym to speke truthe.

Note return to page 1029 thou schalt disseyue; not that falsnesse is shewid of the Lord, ether of his comaundemens, but God suffrith bi iust doom, that yuele men be disseyuede of fendis, that han not power to do ony thing no but as he suffrith.

Note return to page 1030 his clothing; that is, aray of king.

Note return to page 1031 Josephath criede; cleping Goddis help, and declaringe his baner.

Note return to page 1032 cast me out of the oost; not fully, but he was cast out of that scheltrun in to another.

Note return to page 1033 and they waischiden the raynes; in Ebreu it is thus, and thei waischiden the armeris, fro the blood of Achab. Bi the word of the Lord, etc.; that is, bisidis the place, wherynne Naboth was stonyd, upe this that the Lord seide bi Elie, for Achab hadde the hows of his armer in Jezrael, and therfor hise armeris in whiche he was woundid, weren brou&yogh;t thidur, and waschun there fro blood of Achab, and doggis lickiden it in that same place, where Naboth was slayn.

Note return to page 1034 tho weren brokun; bi Goddis doom, for he hadde homelynesse and felouschipe with Ocozie, king of Israel, in ij. book of Paral. xx. co.

Note return to page 1035 and Josephat nolde; that is, be assossied with him the ij. tyme in nauey.

Note return to page 1036 Moab trespasside a&yogh;enus Israel; for the king of Moab swoor for him and his rewme to serue the king of Israel vndur tribute, and he rebellide, and brak this ooth.

Note return to page 1037 for which thing; that is for vnfeithfulnesse.

Note return to page 1038 of skyn; in Ebreu it is, of lether.

Note return to page 1039 if Y am the man of God; verily and not scornefuly. Fier come doun, etc. Elie knew bi reuelacioun, that this prince clepide him in scorn the man of God, and that he consentide to the king in the synne of idolatrie and in the punysching of Elie, and so diden thei that weren with the prince; and herfor by Goddis sentence, they weren worthi to be punyschid; wherfor Elie pronounside Goddis sentence, and seide, if Y am the man of God, etc.; and so it is of the ij. prince, and hise fifti men.

Note return to page 1040 he sente the thridde prince, etc.; this thridde prince was Abdie, as Ebreis and Cristen doctours seyen comynly, and Abdie dredde God gretly, in III. book of Kingis, xviii. co, and therfor he mekide him silf bifor God, and Elie his seruaunt.

Note return to page 1041 the ij. &yogh;eer of Joram; in which he regnede with his fadir, for he regnede viij. &yogh;eer with his fadir, for fro that tyme that Josophath was in perel of deth in Ramoth of Galaad, he ordeynede Joram, his sone, king, lest striyf weren among hise sones for the rewme, aftir his deth.

Note return to page 1042 smoot the watris; the watris weren departid, not bi ony vertu that was in the mentil, but bi Goddis vertu, bi which he wolde schewe the merit of Elie.

Note return to page 1043 that thi double spirit; Elisee axide not the spirit in double proporcioun in comparisoun of Elie, that he schulde be set so bifor Elie, but he axide that the double grace that was in Elie, that is, the grace of myraclis, and the grace of profesie, schulde be in him, that so he schulde be maad liyk the maister.

Note return to page 1044 in to heuene; not in to heuene of sterris, nether of bri&yogh;tnesse in blis, but in to heuene of the eir; and bi the eir Elie was borun in to erthely paradiys, whidur Enok was translatid bifore; and aboute the ende of the world bothe schulen come forth from thennus, to preeche a&yogh;enus the falsnesse of Auntecrist.

Note return to page 1045 the chare of Israel; a chare berith up, and a charietere rulith, so Elie bar up the puple of Israel, in fillinge ether amendinge defautis, as in III. book, xviii. co., in the getinge of watir to the puple beinge in perel; also Elie rulide the puple, and brou&yogh;te it a&yogh;en to the veri feith of o God, by geting of fier fro heuene on his brent sacrifice, to declaringe of veri Godhed, wherfor the puple criede thanne, the Lord him silf is God. In Ebreu it is thus, the chare of Israel, and the chyualrie therof, that is, my&yogh;tiere to defence of Israel, than chyualry with charis of batel, as Rabi Salomon expowneth.

Note return to page 1046 which weren not departid; this was doon of God, that Elisee schulde not be reisid ouer myche, of the geting of the spirit of Elie. Where is God of Elie? at this criying the watris weren departid, that it were schewid, that he gat grace and kunning to profesie and to do myraclis, not of hise owne meritis, but of Goddis fre &yogh;ifte, and of the meritis of Elie.

Note return to page 1047 the dwelling, etc.; that is, the setting of the citee was best for profetis, for it was couenable to contemplacioun; and the erthe was not bareyn, not but for malice of the watir.

Note return to page 1048 and curside hem; these children weren tau&yogh;t and stirid of her fadris and modris, idolatrouris, to scorne the profete of the Lord, and therfor he curside hem, that her fadris and modris schulden be punyschid, and that the children schulden no more be stirid, to the malice of fadris and modris; for he wiste bi God schewinge, that her deth ou&yogh;te to come sone aftir his cursing, which he brou&yogh;te forth bi the sentence of Goddis ri&yogh;tfulnesse.

Note return to page 1049 not as his fadir and modir; for they brou&yogh;ten in the worschipinge of the idol Baal, and this Joram remouyde it; but he dwellide in the worschiping of calues, whiche Jeroboam made.

Note return to page 1050 aschamed; in denyinge his axing to him, sithen he is feithful and deuout.

Note return to page 1051 kille doun ech tre, etc.; this is specialy doon for the malice of the puple of Moab, ether this my&yogh;te wel be doon out of the lond of biheest.

Note return to page 1052 greet indignacioun was maad in Israel; in Ebren it is, greet ire was maad on Israel, that is, of God offendid a&yogh;enus the sones of Israel, for thanne her wickidnesses weren remembrid bifore God, bi the aungel that was prince of Moabitis; that is, that the sones of Israel hadden do as grete yuels ether worse, in offringe her sones and dou&yogh;tris to fendis, wherfor thanne for the veniaunce of this yuel, pestilence felde in the oost of Israel, and so thei weren compellid to go awey fro the sege, for her synnes passid.

Note return to page 1053 sum womman; bi Ebreys and Latyn doctours, this womman was the wiyf of Abdie, that was in dette, for the feeding of profetis, in the tyme of persecucioun of Jezabel.

Note return to page 1054 anoyntid; that is, schal be refreischid a litil to the sauering of potage.

Note return to page 1055 which helde him; that is, bisily preyede to mete.

Note return to page 1056 in this tyme; in Ebreu it is thus, in this tyme as in tyme of liyf, thou schalt biclippe a sone, that is, in the &yogh;eer turned aboute thou schalt lyue hool as now, and thou schalt biclippe a sone borun thanne, as Rabi Salomon seith.

Note return to page 1057 nyle thou lye; Ebreys seyen, nyle thou faile to thyn handmaide, for the Ebrew word set here, signefieth bothe lye and faile; and this is the sentence, as Rabi Salomon seith; if thou axidist of God a sone to me, that schal die soone, it were not matir of ioye to me, but of morenyng, and therfor Y preye, that thi word faile not, so that the sone that schal be &yogh;ouun to me, dye not.

Note return to page 1058 greete thou not hym; that is, meddle thou not with hym, wordis lettinge thee fro the weye, and bisich maner Crist spekith in x. co. of Luk to dissiplis sent to preche, Grete &yogh;e no man bi the weye.

Note return to page 1059 to the sones of profetis; that is, dissiplis of hem, for they lyueden religiously.

Note return to page 1060 Salisa; Baal Salisa, is twey wordis in Ebreu, and Baal signefieth here pleyn, ether cuntrey, and Salisa is the propir name of a citee in that cuntrey.

Note return to page 1061 looues of the firste fruytis ben not takun here siche, as weren offrid in the temple of the Lord, but tho ben seid looues of the firste fruytis, for tho weren of the firste fruytis of that &yogh;eer; summe bokis han, and xx. looues of barly, but this word and, is not in Ebreu, nether it is of the text, and newe wheete in Ebreu it is, thing maad of cornes, for the cornes of wheete weren not fully ripe, but tho my&yogh;ten be sengid and etun so.

Note return to page 1062 blessing; that is, &yogh;iftis offrid wilfully and deuoutly.

Note return to page 1063 that Y take of the lond, etc.; this was of special dyuocioun of Naaman, thou&yogh; he were not boundun therto, and my&yogh;te lawfully make an auter to God with out Jerusalem and offre theronne to God, for he was not boundun to Moises law.

Note return to page 1064 burdones be bestis gendrid of an hors and femal asse, as a mule is gendrid a&yogh;enward of a mere and a male asse.

Note return to page 1065 if Y worschepe in the temple of Remmon; Elisee declaride, that this was leeueful to him, and to worschipe God, may as wel bee doon with out the temple of an ydol, as with ynne.

Note return to page 1066 it is belere that thou take twei talentis; in Ebreu it is thus, swere thou, and take thou twey talentis, swere thou, that is, Elisee sente thee, and bi this he dide periurie.

Note return to page 1067 a mater; that is, trees, that ben mater for housis to be bildid.

Note return to page 1068 bifor occupiede; in takinge tho buyschementis.

Note return to page 1069 nether twies; vndurstonde thou onely but ofte.

Note return to page 1070 opene thou the i&yogh;en, etc.; that is, &yogh;yue thou to hym vertu to se tho thingis, that moun not be seyn of him bi kynde.

Note return to page 1071 blyndnesse is takun here for si&yogh;t with out discrecioun, ether knowing; and Sodomytis that wolden breke the dore of Loth, weren smytun in this maner.

Note return to page 1072 crawe; in Latyn it is seid of the drit of culuers; but drit is not takun here propirly, but vnpropirly for the throte, where cornes, etun of culueris, ben gaderid, and cokis of riche men selden these cornes to the peple, for hungur.

Note return to page 1073 if the heed of Elisee; the kyng arettide this turment to Elisee, for he dide not awey it bi hise preyeris, and the kyng hilde the preyeris of Elisee spedeful, ether my&yogh;tier anentis God, to gete this; netheles Elisee abood herto couenable tyme, bi the ordenaunce of Goddis wille, which he knew bi the Hooly Goost.

Note return to page 1074 the feet of his lord; for aftir the going of the messanger, Joram repentide, and therfor he suede the messanger to a&yogh;en clepe the comaundement.

Note return to page 1075 schal be; that is, schal be &yogh;ouun.

Note return to page 1076 may be; as if he seide, nay.

Note return to page 1077 ether oon half ounce of money.

Note return to page 1078 closid; in prisoun.

Note return to page 1079 wood man; profetis weren arettid woode men, for thei dispisiden the goodis of this world, and for thei spaken ofte siche thingis, that semyden alien to othere men.

Note return to page 1080 swoore to gidere; with the prynces beynge with him, that thei schulden fille feithfully Goddis heeste, of the hows of Achab to be distried.

Note return to page 1081 fornycaciouns; that is, idolatries, whiche Jezabel, thi modir, brou&yogh;te yn. and poisonyngis; for sche poysonyde goostli; and therfor good pees may not be in Israel, as longe as these ben in strengthe.

Note return to page 1082 wher pees may be to Zamry; oure doctouris expownen this comynly bi negacioun thus, as Zamry hadde not pees, so nether thou schalt haue pees; but this exposicioun acordith not to the lettre bifor goinge, therfor Ebreis expownen thus, wher pees may be, that is, Y preye, that thou haue pees with me. Zamry killide his lord; as if sche seide, this is not newe, that thou killidist Joram thi lord, for Zamry dide in liyk maner, and netheles Achab, his sone, regnyde in pees aftir hym; so it may be to thee.

Note return to page 1083 nursis of Achab; that is, of the sones of Achab.

Note return to page 1084 therfor se &yogh;e now; as if he seide, nether Y in comaundinge, nether &yogh;e in parformynge, ben blameful, but more iust and preisable, for it is doon bi the wille and comaundement of the Lord, as it was biforseid by Elie, and was enioyned to me bi his dissiple.

Note return to page 1085 britheren; that is, kynnesmen, for they weren hise cosyns; in II. book of Paralip. xxi. co.

Note return to page 1086 the liyf of him schal be, etc.; that suffrith ony ascape.

Note return to page 1087 maden priuyes; for abhomynacioun of idolatrie, and that thilke place schulde serue the comynte in this nede.

Note return to page 1088 the Lord bigan to be anoied; that is, to haue abhomynacioun of her dedis, for the worschiping of idols hadde durid longe thanne, and many othere yuels camen forth with tho, and therfor that rewme was suffrid to be turmentid bi Asael in many maneris.

Note return to page 1089 swere; that thei schulden helpe him feithfuly, in the ordeynyng of the du king, which thing thei diden gladly in parti; for ech man kyndeli louyth his vere lord, in parti, for the lordschip of a whomman displeside him.

Note return to page 1090 witnessing; that is, the lawe of God, in which the king ordeyned owith to studie, and bithenke, and kepe it, and make it to be kept of othere men.

Note return to page 1091 sueth; to fauere hir.

Note return to page 1092 that he schulde kepe feithfuly the lawe of the Lord.

Note return to page 1093 the Lord; verily and not feynyngly.

Note return to page 1094 bitwixe the kyng and the puple; that the puple schulde be feithful to the kyng, and that the kyng schulde do feithfuly tho thingis, that weren for the comyn profit of the puple.

Note return to page 1095 Cerethi is interpretid distrieris, and Phelethi is interpretid woundurful; these weren wisiste weryours, as Katholicon seith.

Note return to page 1096 Thanne; that is, aftir that Joas took to him Goddis onour, and killide in the temple Zacarie, the hi&yogh; prest, for he repreuyde the kyng of his synne.

Note return to page 1097 veniaunce; in Latyn it is seid, the woodnesse of the Lord, that is, the rigour of Goddis ri&yogh;tfulnesse, to the punysching of synne.

Note return to page 1098 sauyour; this sauyour was the aungel souereyn of the rewme of Israel, for aungels, souereyns of rewmys, procuren the good of rewme assigned to her kepinge, as it is had in x. co. of Danyel; wherfor this aungel lettide, bi Goddis ordenaunce, batels to rise a&yogh;enus Joachaz, fro that tyme; so that thou&yogh;; he hadde not puple and vertu to a&yogh;enstonde aduersaries, netheles aduersaries of him weren refreyned bi vertu of the aungel priuy to men, bi drede sent in to hem, ether by other maner, so that thei leften Joachaz and his puple in pees.

Note return to page 1099 the wode; this was of the reliks of the worschiping of Baal. Hieu distriede the temple of Baal that was in Samarie, but the wode wher ynne lecherie was hauntid lefte stille, a&yogh;enus the comaundement of the lawe.

Note return to page 1100 the man of God was wrooth; for it was schewid to Elisee, that if the kyng smytide the erthe ofte without cessyng, he schulde caste doun Sirie outirly; netheles Elisee hadde not licence to seye to the king the reuelacioun, sithis the Hooly Goost touchith the hertis of profetis in that maner bi which he wole. First it was schewid to Elisee, that if the king smoot ofte the erthe, he schulde do awey Sirie; netheles it was not schewid hou ofte he schulde smyte. But aftir that he smoot thries and ceesside, it was schewid to Elisee, that the king schulde smyte Sirie thre sithis, and in particuler batails.

Note return to page 1101 Benadad; Jerom seith, that this sone of Azael schal be writun bi d in the ende, and so it is in Ebreu; but Benadab, that &yogh;ede bifor Azael, is writun bi b in the ende.

Note return to page 1102 this onely; this may not be referrid to the lettre next bifore, but to this that is seid, he dide ri&yogh;tfulnesse bifor the Lord, no but this onely, etc.

Note return to page 1103 Jethel; that is, sourenesse of teeth, for thei that weren slayn there gnastiden with teeth, for the orrour and sorewe of deth.

Note return to page 1104 Thanne; that is, aftir pride, for the victorie a&yogh;enus Idumeys, and aftir idolatrie, and aftir manaassing of Goddis profete, in II. book of Paralip. xxv. co. God suffride him falle in to so greet presumpcioun, that he terride Joas, king of Israel, to batel, that his pride were brou&yogh;t doun so. And this it is that is seid here thanne, that is, after the forseid wickidnesses doon of him.

Note return to page 1105 ostagis; that is, the sones of noble men, that her fadris my&yogh;ten not rebelle a&yogh;enus hem.

Note return to page 1106 swering, etc.; that is, conspirasie.

Note return to page 1107 thei senten, greet multitude of werriours.

Note return to page 1108 of Geth; in the III. book, the laste co., it is seid, that he was of Sarepta, for he was the sone of a womman of Sarepta. The soiling is this: here he is nemyd of Geth, which is a town in the rewme of Israel, and he was biried there, and the wrytere of this book nemyde him here of that place.

Note return to page 1109 was leprouse; for bi pride he wolde mystake to him the office of prest, and entride in to the temple, to offre encence; and whanne the prestis seiden, that this perteynede not to his office, he manaasside hem, and helde the censere; wherfor he was smytun sudeynly and opinli with lepre. And therfor anoon the prestis puttiden him out of the temple, and he feelide the veniaunce of the Lord; and he &yogh;ede out wilfulie, dredinge lest it schulde bifalle worse to him, as it is had in II. book of Paralip. xxvi. co.

Note return to page 1110 opynly; in Ebreu it is bifor the peple, and bi this it is signefied, that he hadde myche part of the puple consentinge with him; for this Zacarie was ful yuel.

Note return to page 1111 to him; that is, resseyue him in the citee as king.

Note return to page 1112 In alle, etc.; whanne Manaheu preiede him to conferme his rewme.

Note return to page 1113 bi alle men; that is, riche men. Is Ebreu it is to o man; that is, to ech man, bi maner of spekinge of Ebreu; therfor bokis that han here bi alle &yogh;eris, ben false, for the Ebreu bokis, and oure bokis amendid, han not &yogh;eris.

Note return to page 1114 Arib; that is, the palis, as Rabi Salomon seith. Arib; in Ebreu it is bisidis Aree, that signefieth a lioun; for a goldun lioun was there, to nobley and fairnesse, as Rabi Salomon seith.

Note return to page 1115 bi alle thingis; in suynge him in goode werkis, not in yuele werkis, as in II. book of Paralip. xxvii. co.

Note return to page 1116 Rasyn; to punysche the yuels that weren doon in the rewme of Juda; for of long tyme the puple made sacrifice in hi&yogh;e thingis, that was vnleueful fro the making of the temple, and dide many othere yuels, for the malice of Achaz.

Note return to page 1117 the more auter; that is, on the newe auter, which he arettide more in hoolynesse, thou&yogh; it was cursid.

Note return to page 1118 the king; that the king of Assiriens if he cam thidir schulde se, hou he hadde do awey the worschiping of God, and that Achaz passide to the worschiping ether religioun of the king of Assiriens.

Note return to page 1119 In the xii. &yogh;eer; Osee bigan to regne in the fourthe &yogh;eer of Achaz, but he hadde not the rewme in pees, til to the xii. &yogh;eer of Achaz; therfor it is seid that he regnede in the xii. &yogh;eer of Achaz, that is, in pees, ether in viii. &yogh;eer he seruede vndur tribute to the king of Assiriens, and in the laste &yogh;eer that was the twelfthe &yogh;eer of Achaz he bigan to regne fre fro tribute.

Note return to page 1120 fro the tour; that is, fro a forselet, in which fewe men dwelliden; this is the sentence, fro the leeste town til to the moste, idolatrie hadde strengthe in alle.

Note return to page 1121 that is, worste werkis.

Note return to page 1122 the lawful thingis; that is, cerymonyes; the couenaunt; that is, moral hestis; witnessingis; that is, iudicial comaundementis, ether peynes manassid in the lawe to trespasseris.

Note return to page 1123 the kny&yogh;hode of heuene; that is, sunne and moone, and othre planetis.

Note return to page 1124 thei &yogh;auen hem; in assentinge to the wille of the deuel in alle thingis.

Note return to page 1125 fro that tyme; for fro that tyme Israel bowede awey, fro the veri religioun of God bi thilke Jeroboam.

Note return to page 1126 worschipe the Lord; not perfitly, for he was of the prestis of Samarie, and not of Jerusalem.

Note return to page 1127 Sochot Benoth; that signefieth in Ebreu the tabernacle of sones.

Note return to page 1128 the laste men; that is, of vile persoones, that weren not of prestis kyn, bi the lawe of Moyses.

Note return to page 1129 dredden not; that is, perfitly, as it is comaundid in the lawe.

Note return to page 1130 Noestam; that is, copir, ether of copir; as if he seide, no thing of Godhed was in it, as symple men bileuyden, and weren disseyued bi errour, no but copir was there.

Note return to page 1131 noon was liyk him; not that he was hooliere than Dauyth, that was bifor him, ether than Josie, that was aftir him; as also the chirche singith of ech confessour, noon is foundun liyk him, and this for sum prerogatif ether excelence, which is not foundun so in othere men, thou&yogh; he faile in many prerogatyues that thei han. So it is seid of Ezechie, noon was liyk him, etc. in parti, for he distriede hi&yogh;e places, and the brasun serpent, in parti; for at the preyeris of him, an aungel of the Lord smoot the oost of Senacherib, and the sunne &yogh;ede abak bi ten lynes, and these were ful special thingis.

Note return to page 1132 he rebellide, etc.; that is, resseyuede not him as lord, as many kingis diden.

Note return to page 1133 Y haue synned; a&yogh;enus the Lord, he arettide the synne of his fadir, and of the puple, his synne in this.

Note return to page 1134 Esechie brak the &yogh;atis; Esechie wiste, the puple suget to him, and Achaz, his fadir, hadden offendid God in many maneris, and therfor he dredde skilefuly, lest for veniaunce of the forseid yuels the king of Assiriens schulde be suffrid to come on his rewme; and therfor to kepe the citee of Jerusalem, where Goddis worschip was, in strengthe, and the puple as myche as he my&yogh;te fro distriyng, he spendide the riches of the temple and of the king, as the text here seith. Brak the &yogh;atis of the temple; in whiche myche gold was fastned bi kingis biforgoinge and bi him, to fairnesse in worschip; and bi nede he was compellid to do this, for he hadde noon other thing, wherof he my&yogh;te paie so greet a summe. Of this is had an argument ether preef, that princes in nede moun take of the tresours of the chirche, for the sauyng of the comyn puple. Ambrose and Decrees in XII. cause, ii. questioun, co. aurum, and Gregorie in his Registre, in VII. book, xiii. co. and xxxiiij. co., and IX. book, xvi. co. witnessen this pleynly. And king Richard dide this in dede, as Sistrense seith, in VII. book, xxviii. co.

Note return to page 1135 with strong hond; for whanne he hadde maad couenaunt, and take gold, to suffre the rewme of Esechie in pees, he brak the couenaunt vnfeithfuly, and sente oost to take Jerusalem, and lede the puple in to Assiriens.

Note return to page 1136 passe &yogh;e; in Ebreu it is, &yogh;yue &yogh;e weddis, that is, for ij. thousynde of horsis.

Note return to page 1137 and that thou speke not; lest the peple were aferd of the wordis of Rabsaces, and for he medlide wordis of blasfemye in his wordis. Of this place both Ebreys and Cristen doctours seyen, that this Rabsaces was a Jew of birthe, but he forsook the lawe, and was peruertid to hethennesse.

Note return to page 1138 and answeride not; bi comaundement of the king, lest Rabsaces were sterid &yogh;it to seie blasfemyes of God, if he were answerid.

Note return to page 1139 to-rente his clothis; for wordis of blasfemye seid a&yogh;enus God.

Note return to page 1140 childbering; that is, we ben set in so greet affliccioun as a womman that is set in affliccioun of childbering, where strengthis to bere the child failen.

Note return to page 1141 that is, for the wordis.

Note return to page 1142 that is, art souereyn of ech creature, &yogh;he, of aungel.

Note return to page 1143 not for zeel of God, but in her pride, enuye, and coueitise.

Note return to page 1144 virgyn, the dou&yogh;tir of Sion; that is, Jerusalem, which is seid a virgyn, for the hoolnesse of feith, that dwellide euere there in sum men. It is seid the dou&yogh;ter of Sion, for that a dou&yogh;ter is defendid of the modir, so the citee of Jerusalem was defendid of the stronge hold, that was in the hil of Sion.

Note return to page 1145 of Liban; that is, of the temple maad of the trees of Liban.

Note return to page 1146 of myne; that is, of men of myn oost, and of beestis.

Note return to page 1147 in that ny&yogh;t the aungel, etc.; not in the next ny&yogh;t aftir that Ysaie bifor seide these thingis, for twey &yogh;ere weren bitwixe, but aftir ij. &yogh;eer Sennacherib cam toward Jerusalem, whanne his oost was in Nobe, which is not ful fer fro Jerusalem; and in that ny&yogh;t the aungel took this veniaunce on his oost.

Note return to page 1148 hise sones, etc.; for he wolde haue slayn hem in to sacrifice to his God.

Note return to page 1149 Comaunde; that is, make thi testament.

Note return to page 1150 schalt not lyue; that is, thou maist not ascape by weye of kynde; and bi this maner it was schewid to the profete, netheles, bi Goddis grace aboue kynde, he my&yogh;te be heelid, but this was schewid thanne to the profete.

Note return to page 1151 Ezechie axide not this bi vnfeithfulnesse, ether dispeir, but more bi Goddis trist, that his glorie schulde appere, bi the wondurful heeling.

Note return to page 1152 stie; that is, go ferthere; and so it is in Ebreu.

Note return to page 1153 glad; bi vnresonable gladnesse and pride, for so greet a kyng hadde sent to hym messangeris fro so fer a lond.

Note return to page 1154 The word of the Lord, which he spak, is good; Ezechie repentide, and so took the sentence of the Lord on him and his rewme, wherfor and this peyne was not brou&yogh;t in in hise tymes, but it was dilayed, til to the tyme of Joachym and Sedechie; and whanne this was seid bi Isaye to him, he seide, onely pees, etc.

Note return to page 1155 auteris; to do ydolatrie.

Note return to page 1156 his eeris tyngle; for drede and wondring of the greetnesse of yuel, that schal come on Jerusalem.

Note return to page 1157 the birthun of the hows of Achab; that is, in the same mesure and in the same wei&yogh;te Y schal punysche the rewme of Juda, in which Y punyschide the rewme of Israel. as tablis; in whiche no thing apperith of these thingis that weren writun, so Nabuzardon dide awey Jerusalem, and brente alle the housis.

Note return to page 1158 vnclennessis; that is, ydolis.

Note return to page 1159 in good, and not in yuel.

Note return to page 1160 Tophet; that is, idolatrie. The idol of Moloch that was clepid Tophet, signefieth tympan, ether sown of tympan, for the prestis of this idol, maden noyse with timpans, lest fadris and modris schulden here the cry of her sones, diynge bi fier in the hondis of the idol; as it was seid in xvi. co. bifore, and in xviii. co. of Leuyt.

Note return to page 1161 offencioun; that is, the hil of Olyuete, for Salomon offendide God there, in bildinge templis of idolis for his wyues.

Note return to page 1162 Sedechie, is interpretid the ri&yogh;tfulnesse of the Lord.

Note return to page 1163 of Galaad; that is, lord of Galaad.

Note return to page 1164 entride; as eir. Effrata; bi another name it is Bethleem.

Note return to page 1165 heete; that is, of the feruent loue of religioun.

Note return to page 1166 sones; thre the firste weren the kyndeli sones of Vrie, and sones of Dauid bi purchas of lawe.

Note return to page 1167 fadir; that is, fadir of sich a town, and so it is expownyd of Osa.

Note return to page 1168 the fadir of Zocho; that is, the fadir of sich a toun, and so of Janon.

Note return to page 1169 the spirit; that is, wille to fi&yogh;te a&yogh;ens the childryn of Israel.

Note return to page 1170 Natyneys; thes weren men of Gabaon, that weren conuertid to the feith and religioun of Jewes, and they weren ordeyned to bere wode and water to the place of Goddis worschiping, as it is had in ix. co. of Josue.

Note return to page 1171 carpenter; that is, ouerseere of the carpenters, for dekenes weren bisy aboute the seruyce of God, of the temple.

Note return to page 1172 Gaddi; that is, of the lynage of Gad.

Note return to page 1173 after that Dauid hadde the rewme.

Note return to page 1174 the last is he that leest power hadde.

Note return to page 1175 men; thes weren hethen men, that ocupieden a part of the lond of the sones of Israel.

Note return to page 1176 spirit; that is, stedefastnesse and hardynesse to speke.

Note return to page 1177 In Ebreu it is Amasay, and this was Amasa, as Ebreus seien.

Note return to page 1178 It was a custum in Israel, whan eny greet thing shuld be do, that thei shulden absteyne hem bifore that tyme fro al vnleful thing and lustis, and specialli fro lecherie.

Note return to page 1179 that is, for Cristis risynge a&yogh;en in the ei&yogh;the dai, that was figurid bi that song.

Note return to page 1180 A stole is an honest garment.

Note return to page 1181 Leuytis; that is, dekenes.

Note return to page 1182 contynuely; that is, whanne the contynuel sacrifice was offrid, in the morewtid and euentid.

Note return to page 1183 fyndingis; that is, hou by a wondirful maner and vnherd, he sauede the peple of Israel fro Egipt.

Note return to page 1184 cristis; that is, patriarkis anoyntid with the anoynting of grace.

Note return to page 1185 al erthe; that is, alle men dwellinge in erthe.

Note return to page 1186 blesse; that is, to do good to his meynee.

Note return to page 1187 Cerethie and Phelethie weren moost tau&yogh;t fi&yogh;ters, and thei werin kepers of Dauith heed.

Note return to page 1188 of charis; that is, xxxii. thousind of men fi&yogh;tinge in charis, and of footmen; in the secunde book of Kingis, x. co.

Note return to page 1189 of charis; that is, vii. thousind men fi&yogh;tinge in charis, for they weren vii. hundrid of charis, in the secunde book of Kingis x. co., and in ech chare weren x. men, and these maken vii. thousynd men fi&yogh;tinge in charis.

Note return to page 1190 Raphaym; that is, of the kynde of giauntis.

Note return to page 1191 Salomon is seide delicate for tendernesse of age, not having vse of maners.

Note return to page 1192 that is, sum of al coostis, for no doute Salemon addide to ouer danty puruiaunce many coostis.

Note return to page 1193 that is, cosyns germayns.

Note return to page 1194 that is, to the prestis of Aarons kyn.

Note return to page 1195 that is, seien profecies, either with this thei hadden the spiryt of profecie, as Ebreus seien.

Note return to page 1196 thes weren seide profetis, for thei sungen profecies, ether for thei hadden the spiritt of profecie; thei weren seide the profetes of the king, for thei preieden for the king and his rewme.

Note return to page 1197 that he shulde enhaunce the horn; that is, herfore thei preiseden God, that he shulde enhaunce the strengthe and power of the rewme of Dauith. that is, strengthe and power of the rewme of Dauith.

Note return to page 1198 that was of eny valu either reputacioun; therfor he made Sechri to be prince.

Note return to page 1199 halwed; that is, presentid or offrid.

Note return to page 1200 to teche; for summe of the dekenes, that kouden the lawe, weren ordeyned to teche the peple in places fer fro Jerusalem, and to determyne doutis, in whiche simple men doutiden.

Note return to page 1201 cumpenyes; that is, cumpenyes of kny&yogh;tis.

Note return to page 1202 The Latyn word here eunuchis, is propirly geldingis, but here it is takun for nurscheris and techeris, that ben seid geldingis, for they weren chast and onest.

Note return to page 1203 alle; that is, summe of alle.

Note return to page 1204 soler; that is, of thre dwellingis of the temple.

Note return to page 1205 propiciacioun; that is, of the hooly of hooly thingis, where the propiciatorie was.

Note return to page 1206 where we han litle goldoun lions, in Ebreu it is, goldun clensyng vessels; that is, goldun basyns, in which the blood was borun in to the hooly of hooli thingis, in day of clensing; also where we han in to siluerne liouns, in Ebreu it is, in to siluerne clensing vessels, that is, siluerne basyns.

Note return to page 1207 a child; not of xii. &yogh;eer, but tendir in comparisoun of so greet a werk.

Note return to page 1208 onychym; thei haue the licnesse of mannus nail.

Note return to page 1209 whiche he hadde take of the preyes of enemyes.

Note return to page 1210 hond; that is, bihi&yogh;ten feith, either sworen, that thei schulden be suget feithfuly to Salomon. &yogh;euing of hondis here shewith swering or stidfast bihotyng to be feithful and soget to the king.

Note return to page 1211 chorus conteyneth xxx. buyschels; bathus conteyneth iii. buyschelis, that is, as myche as xxiiii. galouns; satum conteyneth a buyschel and half.

Note return to page 1212 aftir barly it is set in Ebreu xx. thousynde mesuris of wyn, that is [ben GK] clepid bathus.

Note return to page 1213 Moria; that is, of si&yogh;t.

Note return to page 1214 moneth; in Ebreu it is, in the ii. day of the moneth.

Note return to page 1215 mesure; that is, in the mesure &yogh;ouun of Dauith to hym.

Note return to page 1216 answering place; that is, in the porche of Salomon, as doctouris seien here.

Note return to page 1217 see; that is, a greet wasching vessel for prestis.

Note return to page 1218 viols; in Ebreu it is, bacyns.

Note return to page 1219 fadir; that is, for resoun of age, ether of excelence of craft.

Note return to page 1220 Lo! how God spekith condisciouns!

Note return to page 1221 Figuratyf speche is to speke oon thing, and to vndirstonde another.

Note return to page 1222 Forsothe; fro this place to the ende of this chapitre it is not of the text, for it is not in Ebreu, nether in bokis amendid, but it is takun of the thridde book of Kyngis, xii. co.

Note return to page 1223 smoot; for he dide idolatrie, in the thridde book of Kingis, xv. c.

Note return to page 1224 worschiping; that is, of idolatrie; hi&yogh;e placis where idolis weren worschepid.

Note return to page 1225 cursing; that is, oblischinge hem silf to cursing and peyne of deth, if they diden a&yogh;enus the ooth.

Note return to page 1226 thrittithe; in Ebreu is is, til to the xxxv. &yogh;eere.

Note return to page 1227 hi&yogh;e place; in the xvii. c. the Scripture spekith of hi&yogh;e places, in whiche men offride to idolis and not to God; here the Scripture [spekith] of hi&yogh;e placis, in whiche men offride to God; and this was suffrid of many kyngis, to eschewe more yuel.

Note return to page 1228 Edom; that is, he killide sudeynly Ydumeys that weren in his oost, lest they wolden go to helpe Ydumeys, that rebelliden a&yogh;ens him.

Note return to page 1229 As men doen now, gruching in her sijknessis and in other dissecis.

Note return to page 1230 for the rewme; that is, for the princes. for the seyntuarie, that is, for preestis and dekenes mynystringe there. for Juda, that is, for al the peple.

Note return to page 1231 tyme; that is, the firste monethe.

Note return to page 1232 hondis; in bihetinge that &yogh;e schulen serue him feithfuly.

Note return to page 1233 of dekenes; for bi comaundement of the kyng the dekenes offreden pask for hem that weren not fully clensid.

Note return to page 1234 that is, ordeyned to kille and offre to the Lord thes bestis.

Note return to page 1235 castels; that is, of the large places of prestis and dekenes.

Note return to page 1236 many mo; that is, the vertu of God and of hise aungels, whos strengthe is my&yogh;tiere than al the vertu of men, wherfor it is seid with ynne that the aungel of the Lord killide esch strong man and werrioure of the oost of the king of Assiriens.

Note return to page 1237 Assiriens; that is, hem that weren princes of the oost of Assiriens, whanne the king of Babiloyne was suget to Assiriens, for thanne the king of Babiloyne and hise princes, weren of the oost of the king of Assiriens, but now the king of Babiloyne was not suget to Assiriens, as Josephus and othre cronycleris seyen, therfor they ledden him in to Babiloyne.

Note return to page 1238 solempnytee; that is, to make the solempnyte.

Note return to page 1239 kyngis; not as to multitude of puple, for in the tyme of Dauyth and of Salomon, more multitude of puple cam to the solempnyte of pask, but this excelence is vndurstondun as to the fre &yogh;ifte of Josie, that &yogh;af more to the puple than Dauyth and Salomon, that weren richere.

Note return to page 1240 This is the preyere of Manasses, but it is not in Ebreu, nether it is of the text.

Note return to page 1241 penaunce; that is, for&yogh;yuynge synnes for repenting of men.

Note return to page 1242 vertu; that is, alle tho ordris of aungels.

Note return to page 1243 goldun cuppis; in Ebreu it is basyns.

Note return to page 1244 prouynce; that is, of Judee.

Note return to page 1245 Nathynneis; these baren wode and water to the hows of Goddis religioun.

Note return to page 1246 seruauntis; they weren the seruauntis of Salomon, that weren assigned to the keping of the bildingis of the temple, and to reparele tho thingis that weren worthy to be reparelid.

Note return to page 1247 genologie; that is, kynrede.

Note return to page 1248 Attersatha; that is, Neomye.

Note return to page 1249 of the hooly of hooly; that is, of metis grauntid to prestis aloone.

Note return to page 1250 o man; that is, of o purpos and wille, to bilde the temple.

Note return to page 1251 temple; that is, the place, where the temple was.

Note return to page 1252 o man; that is, of o wille and purpos, to the reising of the auter, and of the foundement of the temple.

Note return to page 1253 This clause, he is Artaxerses, is not in Ebreu, nether is of the text, but first it was set of sum doctour bi the maner of a glos, and aftirward bi vnkunning of writers, it was set in the text.

Note return to page 1254 salt; that is, of metis maad sauery with salt.

Note return to page 1255 mi&yogh;t; that with strengthe of oost, which the Jewis my&yogh;ten not a&yogh;en stonde.

Note return to page 1256 the i&yogh;e; that is the biholding of Goddis mersy and help.

Note return to page 1257 God; this king hadde the feith of a veri God, and he was not holdun to the lawe of Moises, sithen he was an hethen man; for it suffiside to hethen men to helthe, for to bileue o veri God purueiynge to helthe of men bi maner couenable to him; and in the article of puruyaunce is comprehendid priuely al the mysterie of Crist.

Note return to page 1258 Adar; this is the xii. monethe anentis Jewis, and answerith in parti to oure March, and in party to Februarie.

Note return to page 1259 writere; for he reparelide the lawe brent by Caldeis, and for he foond newe lettris, bi whiche the wordis of Ebreu ben writun spedlyere and betere.

Note return to page 1260 face; that is, presence and ordenaunce.

Note return to page 1261 a chore is xx. buschels. a choor is thritti busshels.

Note return to page 1262 Leuy; that is, dekenes symply and not prestis.

Note return to page 1263 Pees; in summe bokis is a litil stake, that is sum setting and stablenesse in Jerusalem.

Note return to page 1264 wildirnesses; that is, the temple turned in to wildirnesse.

Note return to page 1265 remenauntis; that is, a fewe men.

Note return to page 1266 on this; that is, to excuse ether defende.

Note return to page 1267 Sechenye; he was of the princypalis of the puple, and seide this in the name of him silf, and of othere principals.

Note return to page 1268 her hondis; that is, confermeden with a solempne ooth.

Note return to page 1269 this man; that is, Artaxerses, king.

Note return to page 1270 Nysan; the comyn opynyoun of Jewes is this, that the world was maad of nou&yogh;t in the monethe which is clepid Tissery, and it answerith in party to oure Septembre, and in party to Octobre; and this monethe is seid outirly the firste anentis Ebreys, and by maner of rekenyng, Casleu is the thirde monethe, and Nysan is the vii. monethe, and these fallen in the same &yogh;eer, and thus is rekenyng maad here; but for the Jewis &yogh;eden out of Egipt in the monethe Nysan, therfor thilke monethe is clepid the firste, in xii. co. of Exody, and in rikenynge in this maner, Casleu and Nysan suynge, ben not in the same &yogh;eer, but Casleu is the ix. monethe of the &yogh;eer biforgoynge, and Nysan suynge is the bigynnyng of the &yogh;eer suynge.

Note return to page 1271 quene; thus it is in Ebreu, and bi this the king, and not queen, spak to Neemye this that sueth.

Note return to page 1272 entre; that is, the hows which Y purpose to bilde for my dwelling place.

Note return to page 1273 secounde; that is, his porcioun in the secounde wal.

Note return to page 1274 Juda; that is, the lynage of Juda.

Note return to page 1275 the erthe; that is, grauel and schalk, that ben nedeful to make morter, ben requirid in greet quantite, so that we mowen not haue it.

Note return to page 1276 by ny&yogh;t; not to worche bi the ny&yogh;t, but summe weren ordeyned bi whilis to wake bi ny&yogh;t, for keping of the cytee.

Note return to page 1277 Sette we; to silling ether to lenyng to weddis.

Note return to page 1278 borewyng; for vsure.

Note return to page 1279 fleischis; that is, as oure britheren in Babiloyne ben in turment, so and we here, and as here children ben seruauntis of hethen men, so oure children ben here boonde to Jewis.

Note return to page 1280 in comyn; that is, consente we in comyn, that these thingis be not axid a&yogh;en.

Note return to page 1281 liyk me; that is, tristinge so to God, as Y do. schal lyue; as if he seide, if ony man tristing so myche of Goddis defending, as Y do, fledde to the temple for mannus drede, God ou&yogh;te take awey his liyf.

Note return to page 1282 Ebul; Ebul is the sixte monethe anentis Ebreis, and it answerith in parti to oure August, and in party to Septembre.

Note return to page 1283 ooth; that is, bond of pees with him, confermed with an ooth.

Note return to page 1284 housis weren not bildid to enhabite, but hulkis and pentisis weren maad bisidis the wallis in the ynnere part, in whiche they my&yogh;ten abide for a litil tyme, til the citee were bildid.

Note return to page 1285 this word synofegie is not in Ebreu, nether is of the text, nether is vndurstondun; for senofegie and the feste of tabernaclis is al oon, that was maad in the xv. day.

Note return to page 1286 To mourne and wepe in the holi day, is to consent to synne, which is cause of mournyng and weping.

Note return to page 1287 ioie; that is, goostly ioye, bi which &yogh;e owen to haue ioye in the Lord in this solempnyte, is &yogh;oure coumfort, makinge &yogh;ou stronge to goodnesse.

Note return to page 1288 To a feithful man the ioye of the Lord is to vnderstonde his lawe, and do therafter.

Note return to page 1289 a gadering; thas is, for necessaries of the temple.

Note return to page 1290 and they; that is, dekenes.

Note return to page 1291 this word and Esdras seide, is not in Ebreu, nether is of the text, for it is not the word of Esdras aloone, but also of othere men knoulechinge that God is creatoure of alle heuenly thingis and erthely thingis.

Note return to page 1292 oost; that is, sterris and li&yogh;tis.

Note return to page 1293 oost; for aungels worschepen God bi propir worschip, and sterris and li&yogh;tis worschepen him, bi worschip seid largely, in as myche as bi the &yogh;iftis of her li&yogh;tis, the goodnesse and wisdom of God is knowun, and bi this resonable creaturis ben stirrid to worschipe God bi propir worschip.

Note return to page 1294 thingis; that is, synnes passid to be eschewid outirly.

Note return to page 1295 leeue; with out tilthe and sowing and gadering. axyng; that is, releesse dettis, and delyuere Ebrew seruauntis.

Note return to page 1296 the principal; this resoun is not in Ebreu, nether is of the text, to this word with out lot be passid; also this resoun the tenthe part and so forth til thidir was void, is not in Ebreu.

Note return to page 1297 bischopis; in Ebreu it is, and souereyns of dekenes, for prestis aloone weren bischops bi propir speche, and hadden aboue hem onely oon hi&yogh;este bischop; therfor this Azi is seid here bischop of dekenes, bi large speche, in as myche as he was souereyn of hem; for a bischop is seid, as hauynge cure aboue othere men.

Note return to page 1298 in the hond; that is, bi the ordenaunce of the kyng.

Note return to page 1299 porciouns; that is, summe of the lynage of Leuy dwelliden with out Jerusalem in euer either part, that is, in the part of Juda, and in the part of Beniamyn, for they hadden no propir part assigned to hem.

Note return to page 1300 and thei; that is, the peple payede tithis to the dekenes, and the dekenes payede tithis to the prestis.

Note return to page 1301 the nei&yogh;bore; that is, frend, by the matrimonye of his cosyn that hadde weddid the dou&yogh;ter of Sanaballath.

Note return to page 1302 weren there; that is, tho thingis that weren halewid to Goddis religioun weren remoued fro thennus that the vessels of Tobie schulden be put there.

Note return to page 1303 magistratis; that is, the hi&yogh;este preest and othere principal men faueringe him.

Note return to page 1304 hond; for to prisone and bete &yogh;ou.

Note return to page 1305 a&yogh;enus hem; in punysching hem orribly and greuously, to the drede of othere men.

Note return to page 1306 This storie of Tobie bifelde in the sixte &yogh;eer of king Ezechie.

Note return to page 1307 than alle; notable personys.

Note return to page 1308 metis; forbedun to Jewis bi Moises lawe.

Note return to page 1309 nakid; that is, spuylid of alle catelis.

Note return to page 1310 hope; these bileuyden the rewarding of good and of yuel is onely in present liyf, as the frendis of Joob diden.

Note return to page 1311 apperiden; that is, feyned and void, as doon for ipocrisie.

Note return to page 1312 pleieris; dissolutly and vnonestly.

Note return to page 1313 in chastisyng; an other lettre hath in corupcioun, that is, synneth bi ignoraunce ether freelte.

Note return to page 1314 ony pore; if thou maist not &yogh;yue catel, &yogh;yue thou wille and signe of compassioun.

Note return to page 1315 on the sepulcre; not to sette metis on the sepulcris of deed men, if deed men hadden nede to bodily metis, nether to make grete feestis for pride ether veyn glorie, in the deth of my&yogh;ty men; but that pore men be fed in the deth of iust men, for the soulis of hem.

Note return to page 1316 al synne; dedly, for we moun not outirly eschewe al venyal in this liyf.

Note return to page 1317 a &yogh;ong; that is, an aungel apperinge in the licnesse of a &yogh;ong man. schynynge; that is, ful faire in the face.

Note return to page 1318 of Israel; the aungel seide soth, thou&yogh; he were no man, for tho thingis that ben doon of aungels among men, ben thingis of fygure, and by this speche he signefieth the ioynyng to gidere of charite, by which hooly aungels ben ioyned with deuout feithful men.

Note return to page 1319 what maner; he seide not this by vnpacience of his blyndnesse, but dispisinge the ioye of present liyf, and hopinge the ioye of liyf to comynge.

Note return to page 1320 Azarie; the aungel seide soth, for his speche was fyguratif. Azarie is interpretid the helpere of God; treuly goode aungels ben the helperis of God, in as myche as chosun men be dressid in to helthe bi the seruyce of hem; and thus seith Poul of him silf and othere prechours in the firste pistle to Cor. iij. co. We ben the helperis of God. Ananye is interpretid the grace of God, whos sones aungels ben in that maner, bi which they ben seid the sones of glorie, which is grace fully endid, ethir perfit; but Tobie vndurstood that he was a man, the sone of sum noble man of Israel, but the aungel disseyuede not Tobie in this, for Tobie hadde thus betere his purpos.

Note return to page 1321 the staf; that is, the susteynyng, for children owen to fadris and modris the seruyce of reuerence, and of nedeful puruyaunce, if they han nede.

Note return to page 1322 dryueth awey; that is, figurith the putting awey of fendis, for the dedis of the aungel aboute Tobie weren fyguratif in many thingis; therfor thilke smoke figuride the virtu of preyer of &yogh;ongere Tobie and of Sare, bi whos merit the aungel Raphael puttide awey the fend fro Sare; wherfor it is seid in viij. co. that not thilke smoke droof awey the fend, but that Raphael took him, and boond him in the hi&yogh;ere partis of Egipt; for sithen aungels ben outirly creaturis of vndurstonding, and han no bodies kyndly to hem, no materiel creature may make othir prenting in hem, wherfor this smoke puttide not awey the fend, but figuride his putting awey.

Note return to page 1323 hellis; he dredde lest if he were deed, that his fadir and modir schulden be vnpacient for sorewe, and so die bothe bodily and goostly.

Note return to page 1324 ioyned; that is, owen to be ioyned to God bi deuocioun and preyer, bifor that we go to the dede of matrimonye.

Note return to page 1325 seruyces; that is, seruauntis able to go with thee.

Note return to page 1326 the staf; for as a siyk man is susteyned bi a staf, so fadir and modir in eelde owen to be susteyned of sones.

Note return to page 1327 the enleuenthe day; fro departing fro the hows of Raguel.

Note return to page 1328 offride; aungels offren to God the preyeris of iust men, not to schewe ony thing to him, for alle thingis ben nakid and opyn to hise i&yogh;en, &yogh;he bifor that tho be doon, but to take counsel of this thing at Goddis councel, what owith to be doon of this thing aboute iust men; for aungels ben spiritis of seruyce sent in to seruyce, for hem that taken the eritage of helthe; to Ebrewis in the firste chaptire.

Note return to page 1329 seuene; that is, the vnyuersite of aungels.

Note return to page 1330 disturblid; that is, they wondriden and weren astonyed of Goddis being nei&yogh; aboute hem.

Note return to page 1331 Y semyde to ete; aungels apperinge in bodies takun, moun take mete and drynke, and drawe in to the wombes, for this is doon bi bodily mouyng, and bodily kynde obeyeth to aungels as to bodily mouyng; but aungels turnen not mete and drynke in to the kynde of body as takun by the vertu of nursching; for siche bodies ben not onyd kyndly to hem, and therfor tho bodies ben not able to be nurschid.

Note return to page 1332 Y turne; not that aungels goen awey fro God, but the turnyng a&yogh;en is disapering, vanysching awey fro mennus si&yogh;t.

Note return to page 1333 Y; that is, the ynner man, and my soule, that is, sensualite, ethir the lowere my&yogh;t of the soule.

Note return to page 1334 hath chastisid; that is, schal chastise, for it was not distried in the tyme of Tobie.

Note return to page 1335 li&yogh;t; this li&yogh;t was Crist offrid in the temple.

Note return to page 1336 This is seid of heuenly Jerusalem, which is in blis.

Note return to page 1337 of saphire; bi this bilding of preciouse stones, ben vndurstondun meritis of vertues, with whiche the chosun men of God han entring to dyuerse dwellingis of heuenli Jerusalem bi dyuersites of meritis.

Note return to page 1338 Tobie knolechinge and propheciynge of heuenly Jerusalem. The preisable knowleching of Tobie, and his profecie of heuenli Jerusalem.

Note return to page 1339 falle doun; sum is profesie of manaas, and this is chaungid, as the meritis of men chaungen; and in this maner Jonas profeciede the distriyng of Nynyue, but for thei diden penaunce, this peyne was delayed; and whanne thei turneden a&yogh;en to her synnes, God &yogh;af ful doom of distriynge of Nynyue bi profesie of predestynacioun ether of ful doom, as it is in Goddis knowyng, and this profesie ether doom is neuere chaungid.

Note return to page 1340 forsake her idols; this profesie was fillid in part, whanne the Jewis turneden a&yogh;en fro Babiloyne; but more perfitly it was fillid in the tyme of Crist and hise apostlis, whanne hethen men forsoken her idols, and camen to cristen feith, and serueden Crist truly, King of Israel.

Note return to page 1341 king; that is, willing to regne by violence.

Note return to page 1342 Nabugodonosor; that is, Cambises, sone of Cirus, and this Cambises is seid the ij. Nabugodonosor, for he lettide the bilding of Jerusalem, as the firste Nabugodonosor distriede Jerusalem.

Note return to page 1343 defende; that is, asaile alle tho cuntreys.

Note return to page 1344 Summe bokes han of Israel; but elde bokis han Ismael, and this the veriere lettre.

Note return to page 1345 harmes; that is, suffre more harmes than is seruage.

Note return to page 1346 departing; bi violence of rauyscheris.

Note return to page 1347 that is, fro Mesopotanye.

Note return to page 1348 This natyuyte bigynnyth at Isaac, and endith in the goyng out of Egipt.

Note return to page 1349 the prestis; Judith spak to the prestis more coupable, for of that consent suede the distriyng of Goddis worschip, for which the prestis ou&yogh;ten for to loue more feruently, than the princes, for by taking of this citee the weye was redy to enemyes to go to Jerusalem, and distrie Goddis worschip, wherfor they ou&yogh;ten defende that cytee, as longe as they my&yogh;ten, &yogh;he, in most turment.

Note return to page 1350 defence; that is, in defending of him silf fro aliens; defence here is seid the sleing of Sichemytis, for the violent oppressing of Dyna, the dou&yogh;ter of Jacob.

Note return to page 1351 thy feruent loue; the contrarie semeth, for Jacob repreuyde that doing of Symyon and of Leuy in xxiiij. co. and in xlix. co. of Genesis; the soiling is this; the feruent loue to avenge the defouling of a virgyn, was leueful and iust, for they hadden no iuge that wolde punysche the dede, of which the prince of the citee was auctour, and his puple was fautour; and thus spekith Judith here, and Jacob repreuyde the yuel and traiterouse maner of venging, in as myche as the sones of Jacob braken couenaunt maad with Sichemytis.

Note return to page 1352 arm; that is, thi power.

Note return to page 1353 my charite; that is, by my swete wordis and schewinge loue.

Note return to page 1354 myrre; that is, oynement maad of myrre for greet part.

Note return to page 1355 Y knew; these wordis of Judith, and many mo wordis suynge, ben leesinge, feyned for delyueraunce of the puple worschipinge God, and for the castinge doun of proude Holofernes, purposinge to distrie Goddis onour, and siche leesing is venyal synne, fro which it nedith not to excuse Judith, sithen the Postlis hadden venyal synne, aftir the resseyuyng of the Holy Goost.

Note return to page 1356 a curtyn; that is, in a chayer, hilid with siche a curtyn.

Note return to page 1357 fourthe; fro the entringe of Judith fro the cytee of Bithulia.

Note return to page 1358 ynnes; that is, tentis.

Note return to page 1359 castels; that is, oost.

Note return to page 1360 al the tabernacle; that is, of alle men dwellinge in the tabernaclis of Ebreys, comyng forth of Jacob.

Note return to page 1361 the vertu; that is, of the prince of the chyualry, in whom the strengthe of the oost stondith by vertu.

Note return to page 1362 the glorie; for sche kepte the worschipyng of God that was in Jerusalem, of which worschiping the Jewes hadden most glorie, and in sleynge Holofernes, that wolde distrie Goddis worschiping, sche &yogh;af mater of onour and of gladnesse to the peple of Israel.

Note return to page 1363 castels; that is, aungels.

Note return to page 1364 disseyue; not that sche purposide to bringe him to dedly synne, but that he schulde desire to haue hir to wiyf, and bi this thing Judith schulde haue homely nei&yogh;ing to him, bi which sche my&yogh;te sle him.

Note return to page 1365 Judith &yogh;af; to prestis alle these thingis, that no man schulde vse tho aftirwards, but tho schulden be kept in the place of Goddis worschiping, to the mynde of Goddis benefice.

Note return to page 1366 vertu; of stidefastnesse, bi which sche hadde cast doun Holofernes.

Note return to page 1367 porche; that is, aley.

Note return to page 1368 hond; that is, werkis.

Note return to page 1369 was coold; that is, the passioun of ire, and of trobling was passid.

Note return to page 1370 concubyns; yt is licly that these that entriden to the kyngis bed, weren hise wyues, netheles they weren seid concubyns, for they weren not principal wyues.

Note return to page 1371 reste; that is, releessing of tribut.

Note return to page 1372 porteris; for al this sentence, porteris til thidir, of the paleys, in Ebrew it is, keperis of purtenaunce of houshold, and this acordith more to the lettre suynge. The cause of this dyuersite is this, that the Ebrew word here signefieth bothe threisfold, and purtenaunce of houshold, and oure translacioun sueth the firste signyfycacioun, and Ebreys suen the secunde.

Note return to page 1373 bowide not the knees; for Aaman bi his pride wolde take to him silf Goddis onour, and make him silf to be worschipid as God, as the Ebrew glos seith here; nethelis it is leueful to Cristen men to knele, &yogh;he, on bothe knees to a cristen man, for in III. book of Kingis, xxv. co. Abigail knelide thus to Dauyth; and in IIII. book of Kingis, iii. co. Abdie, the profete, knelide thus to Elie, the profete; and hooly chirche suffrith witingly this custom among Cristen men, and prechith not a&yogh;enus it; netheles, as Austin seith, in x. book of Goddis citee, iiij. co. sacrifice is reserued onely to God. Also Judith, in x. co. knelide thus to Holofernes, and in xxij. co. of Apoc. Joon Euangelist, that dide no dedly synne after the sending of the Hooly Goost, knelide thus to the aungel; but the aungel forbeed him to knele thus, to schewe the excelence that mankinde hadde gete bi Goddis Sone maad man, as Greg. expownyth in the v. Omely on the Gospels.

Note return to page 1374 phur; is no word of Ebrew, but of Persis, and therfor in Ebreu it is seid phur, goral, so that goral is an Ebreu word, and signefieth lot.

Note return to page 1375 bi another occasioun; for God hath many maneris to delyuere hise seruauntis.

Note return to page 1376 schule perische; bi Goddis ri&yogh;tfulnesse, for thou hast dispisid thi puple.

Note return to page 1377 ete &yogh;e not; that is, faste &yogh;e, and ete onys onely in the day, for it were vndiscreet abstynence to ete no thing nether to drynke in thre dayes, and thre ny&yogh;tis.

Note return to page 1378 kyngis clothis; that is, whiche it is not leueful to ony man to vse, no but to the kyng.

Note return to page 1379 on the hors, etc.; that is, whom no man rood, no but the kyng.

Note return to page 1380 the kyngis diademe, etc.; of whiche thingis it is opyn ynow, that Aaman aspiride to the rewme.

Note return to page 1381 a stoole; that is, the kyngis cloth, and the kyngis hors; he spekith not of the diademe, for it was not semely that another man than the king schulde bere it.

Note return to page 1382 wise men; an Ebreu glos seith here, that these wise men hadden seyn the bokis of Moyses lawe, for summe Jewis, takun prisoneris, hadden translatid thanne the bokis in to language of Persis; and there they hadden seyn, that Ebreys ben comparisond ether licned to the steris of heuene, and to the dust of erthe, as it is had in xiii. co. and xxxv. co. of Genesis; and therfor they seiden, whanne Ebreys bigynnen to falle, they ben brou&yogh;t to nou&yogh;t as dust, and whanne they bigynnen to haue the maistry, thei stien as the steris of heuene, and therfor thou maist not a&yogh;enstonde hem.

Note return to page 1383 in to the kyng; for whanne we ben slayn, he schal sette tresoun to the kingis liyf, as it is seid in xvi. co.

Note return to page 1384 hows; that is, alle his castels.

Note return to page 1385 haue pees; that is, dwelle pesibly among hethen men, and be not wantoun as tristinge of the power of Hester and of Mardoche.

Note return to page 1386 and resseyue the treuthe, of this book among hooly bokis.

Note return to page 1387 to oure aloonenesse; that is, to vs self aloone.

Note return to page 1388 Job was a very man in kynde, and his book is a very thing doon in dede, and not a parable, as sum men seiden. Job cam of Nacor, as Jerom, in the book of Ebreu Questiouns on Genesis, and Ebreis witnessen, to whiche it is to &yogh;yue credence in this matere; thou&yogh; Austyn and many othere seyn, that he cam of Abraham, bi Esau; also Job was the fyuethe fro Abraham, and was in the tyme of Moyses.

Note return to page 1389 symple; without gile. ri&yogh;tful; goinge bi the lyne of ri&yogh;tfulnesse in his dedis, to the ende of heuenely blis. dredinge God; bi drede of sones reuerence, that enclosith loue. goinge awei fro yuel; not for drede of peyne, as yuele men doon, but for the loue of vertu, which is the purpos of goode men.

Note return to page 1390 in to the world; that is, in the ende of the wouke.

Note return to page 1391 seide; that is, thou&yogh;te.

Note return to page 1392 sones of God; that is, holi aungels. to be present; hi&yogh;ere aungels ben propirli present to God, that ben not [sent] out to outermere seruyces, othere that ben sent out ben seid for to serue God. In large maner of spekinge, alle aungels and mynystringe ben seid to be present to God, in as myche as thei seen God clerely; thus spekith Danyel in vii. co., seiynge, a thousinde thousinde sueden him, and tensithis an hundrid thousinde weren present to him. In the largeste maner, fendis ben seid to be present to God, in as myche as thei and her dedis ben opyn to Goddis si&yogh;t, and thus spekith the scripture here.

Note return to page 1393 Wher Joob dredith God veynly; as if he seye nay, for Joob serueth thee for the loue of temperal thingis. cumpassid; so him and hise thingis with thi proteccioun, that Y may not tempte hym.

Note return to page 1394 symplenesse; that is, fonnednesse.

Note return to page 1395 Perische the day; Greg. in iiii. book of Morals seith, that Joob spekith in parable, ethir to goostly vndurstonding, and not to the lettre; for many wordis here takun to the lettre ben vnresonable and vnpossible, and of a man vnpacient and dispeiringe, and blasfemynge God; but Joob was not siche a man, as God witnessith in the ende. Netheles Tomas Alquyn here expowneth this proces to the lettre, and seith, that Joob spekith here aftir the sensualite, ether fleisly lust, and bi the resoun of soule he suffride wilfully and paciently his disese. But for it sueth herof that Joob and hise frendis disputiden to dyuerse wittis, and not to the purpos, therfor it may be seid betere, that these frendis settiden punysching only for synne passid, and rewarding onely in this liyf for goode werkis passid. Therfor Joob argueth a&yogh;enus hem, that it sueth of her errour, that Joob schulde skilefuly curse the day of his birthe, and othere thingis, as the text sowneth, and Joob spekith of day passid, bi wordis of tyme to comynge, but in truth Joob curside not his day of birthe, but paciently suffride his disese, and held ri&yogh;tful sentence, as God witnessith in the ende.

Note return to page 1396 This word, be not in mynde, is not in Ebreu, nether in bokis amendid.

Note return to page 1397 Leuyathan; that is, the deuel, as Alquyn seith. that is, the fend.

Note return to page 1398 Bi a lioun he vndurstondith Joob; bi a lionesse and tigris he vndurstondith his wiyf; bi the teeth of liouns he vndurstondith hise sones.

Note return to page 1399 maad iust; this is the sentence of Eliphat, sithen no man is ri&yogh;tfulere nethir clennere than God, and a ri&yogh;tful iuge dampneth not an innocent man, therfor God punyschith not a man without his synne bifor doon. This resoun is not worth; for whanne a iuge dampnyth an innocent man, he may not rewarde him aftir deth, but God punyschith a man here with out gilt for to encreesse his meede in blis, and to &yogh;yue saumple of pacience to othere men.

Note return to page 1400 awey; that is, fro present liyf.

Note return to page 1401 stidefast; that is, sad in prosperite.

Note return to page 1402 sorewe; that is, aduersite bifallith not to ony man with out cause.

Note return to page 1403 a nedy man; amendid of his trespassis bi nedynesse.

Note return to page 1404 visityng; that is, biholding thi prosperite. schalt not do synne; for thou schalt not be reised in to pride, but more in to preisinge of God.

Note return to page 1405 and my wordis, seid in iii. co. ben fulle of sorewe; resonably, if no rewarding is in liyf to comynge for peynes in this liyf, as Eliphath seide.

Note return to page 1406 doun, fro present liyf.

Note return to page 1407 paciently; bi the errour of Eliphat, seiynge, that no meede is in an other liyf for aduersites suffrid in this liyf, it is no resoun to suffre paciently.

Note return to page 1408 the pathis of Theman; that is, the comynge of Eliphat Themanytis, and the comyng of othere frendis, that her comyng is not coumfort nether help to me.

Note return to page 1409 voide; that is, not hauyng the laste ende, that is, blis.

Note return to page 1410 wherfor; that is, for the wrecchidnessis whiche Y feele, and fro whiche semeth no releeuyng in present liyf, and, bi the errour of Eliphat, no rewarding schal be in another liyf for peynes that ben suffrid in this liyf; therfor my soule chees hanging; that is, deth, be it neuere so foul. Y dispeiride; of temporal prosperite, which Eliphat biheetith to me. Y schal no more lyue; in dedly liyf aftir deth.

Note return to page 1411 spare; here Joob schewith, that veri abiding is this, that God take him awey fro present wrecchidnesse, that he haue reste in another liyf; and bi alle these wordis of Joob is schewid onely his desir, that God delyuere him fro synne, that he be not taried fro liyf to comynge.

Note return to page 1412 spechis; here Baldath vndurstod, that bi dedis of fadris passid it schal not be foundun that ony weren punyschid, no but for her synnes passid, and thei that weren amendid therbi, weren brou&yogh;t to temporal prosperite; but this is not soth generali.

Note return to page 1413 cowardise; Greg. seith here, no cowardise is grettere than for trauele strongly in Goddis heestis for mannus &yogh;elding; and sich cowardise displesith an ipocrite, whanne he fallith fro temporal good, ether fro mannus preising.

Note return to page 1414 God schal not caste awey a simple man; euere this is soth in goostly goodis, that ben not takun fro iust men, but in temporal goodis it is not euere soth, for God with drawith temporal goodis fro many symple men and iust, and reserueth to hem goostly goodis and euerlastinge. symple; that is, innocent man, that serueth God bi veri herte and not feyned.

Note return to page 1415 so; that God disseiueth not dom, and distrieth not a iust thing.

Note return to page 1416 oon; that is, he mai seie no thing resonably a&yogh;ens Goddis doom

Note return to page 1417 Ariture; is a gadering of sterris aboute the north. Orion is a gadering of clere sterris, and the rising therof signefieth tempestis.

Note return to page 1418 me iust; bi my witnessing a&yogh;enus Goddis doom.

Note return to page 1419 Y spak; that is, wole susteyne, that peynes in this liyf ben &yogh;ouun of God, not onely for synne.

Note return to page 1420 the erthe is &yogh;ouun; if thou seist, that Satan is cause of wrongis doon to innocent men, for he hath power in erthe, and blyndith iugis bi &yogh;iftis and fauour, that they se not equite in condempnynge innocentis, this answere is nou&yogh;t, for Satan may do no thing, no but he be suffrid of God; and therfor the peynes of innocentis moten be arettid to God. that if he, that is, Satan, is not the firste cause of the forseid peynes, who is, as if he seye, God suffrith.

Note return to page 1421 thus wickid; that Y disseruede so greet turment, whi haue Y trauelid in veyn; to kepe innocence so diligently.

Note return to page 1422 as mannus tymes; God punyschith not an innocent man bi malice, as a tiraunt doth, nether bi vnkunnyng of truthe, as an erthely iuge doith.

Note return to page 1423 wo is to me; that is, Y am and was in so greet tribulacioun, that it ou&yogh;te suffise to thee for peyne.

Note return to page 1424 holden kny&yogh;thod; that is, holden me so suget, that in no maner Y may a&yogh;enstonde.

Note return to page 1425 that Y were wastid; here Joob preueth, that contradiccioun sueth of the seiynge of hise aduersaries, for thei seiden that mannus blis is in temporal prosperite; therof it sueth, that mannus liyf, soiet to grete peynes, is hateful and hidouse, namely, whanne no releenyng of peyne apperith, as it was of Joob; and they seiden also, that no thing of man dwellith aftir deth; therof it sueth, that deth puttith awey alle goodis outirly, and so it is most orible; and therfor liyf, be it neuere so peyneful, owith to be coueitid skilefuly.

Note return to page 1426 of ony man; as if he seye, &yogh;is, certis Y schal schewe thi foly.

Note return to page 1427 comprehende the steppis; Sophar seith this bi denying.

Note return to page 1428 biholdeth not wickidnesse; in punyschinge it, as if he seye, &yogh;is.

Note return to page 1429 stidefast thyn herte; in contynuynge in malice, and in defendinge it. spred abrood; in veyn, for thi malice lettith the preyer.

Note return to page 1430 And to me is an herte; that is, vndurstonding.

Note return to page 1431 for the sympleness etc.; that is, the liyf of hem that ben with out wryn[c]le of gile, is scornyd of worldly men, that setten her ende in temperal goodis, that ben getun ofte with fraudis and leesingis, therfor thei aretten iust men that fleen siche goodis, foolis and vnkunnynge; at siche riche men the liyf of iust men is dispisid, thou&yogh; it be a a laumpe, that conteyneth li&yogh;t of wisdom and brennyng of charite, maad redi to the blis of liyf to comynge, bi the merit of liyf.

Note return to page 1432 To axe creaturis, is to biholde the kyndis of tho, and the answer of creaturis is in this, that bi sich biholding a man rysith to the knowing of God, which is the firste cause of alle thingis.

Note return to page 1433 If he holdith to gidere watris; so that reyn come not doun fro heuene.

Note return to page 1434 He vnbyndith the girdil of kingis; that is, the my&yogh;t of her chyualri and oost, whanne they ben ouercomun a&yogh;ens mennus herte.

Note return to page 1435 chaungith the lippe of sothfast men; that is, of hem that ben wont to speke truthis, as ben filosoforis, fro whiche the li&yogh;t of veri knowing is withdrawun sum tyme for her pride, and so they speken false thingis. and takith aweye, etc. in makinge hem foolis whanne he withdrawith his grace, and latith hem &yogh;yue vnprofitable councel ether noyful, not that God sendith ony fals thing in to her vndurstondingis, but for he withdrawith his li&yogh;tnyng fro her synne, and so they fallen fro truthe to her owne defaute.

Note return to page 1436 the schadewe of deth; that is, men dwellinge as in schadewe of deth, as ben men prisoned, that dreden ech day to be slayn.

Note return to page 1437 disseyueth hem; in wlappinge hem in her felnessis, and so they &yogh;yuen vnprofitable ethir noyful councel in the stide of good councel; not that disseit is sent of God euenly, but for by his iust doom he withdrawith his li&yogh;t, and so a man fallith in to disseit.

Note return to page 1438 dispute with God; not folily repreuynge his dedis, but enqueringe mekely the truthe.

Note return to page 1439 for &yogh;e taken his face in hiddlis; he takith in doom the face of a man in hiddlis, that spekith a&yogh;enus consience for that man; so diden these men, for they knewen his hooly liyf and innocence, and netheles they dampneden him, as to appreue Goddis ri&yogh;tfulnesse. that is, speken of him a&yogh;enus conscience.

Note return to page 1440 if Y schal be demed; that is, if doom be &yogh;ouun of the sentence which Y susteyne as trewe, Y woot that it schal be appreued as trewe, as God seith in the ende of Joob.

Note return to page 1441 that is, lawe of Goddis ri&yogh;tfulnesse.

Note return to page 1442 and dwellith neuere, etc.; not that a man is euere in chaunging, as Eraclitus seide, but for he is not longe in the same disposicioun, nether bi bodi nether bi soule.

Note return to page 1443 hast set; as this settyng is in Goddis ordenaunce, so the termes of mannus lyf moun not be passid bi shorting nether bi dilaying; settyng of mannus lyf also is in kyndly causis, sum schortere, sum lengere, bi dyuersite of complexioun, and bi this manere the terme of mannus lyf may be schortid, bi yuel gouernayle, and bi swerd and othere cause.

Note return to page 1444 heer; that is, leeues and braunchis.

Note return to page 1445 he schal not rise a&yogh;en; that is, bi kyndly manere to this dedly lyf, but bi Goddis word he schal rise a&yogh;en to lyf vndedly.

Note return to page 1446 til my chaunginge come; that is, rising a&yogh;en to the condicioun of goode men, that schulen haue blis.

Note return to page 1447 leese men etc.; that is, fro mennus mynde aftir her deth, sithen they ben lesse stable.

Note return to page 1448 among hise seintis; that is, goode aungels ether men; noon is vnchaungable fro goode to yuel, and this bi kynde, thou&yogh; goode aungelis ben confermed in good bi grace.

Note return to page 1449 a man abhomynable etc.; that is, Joob himsilf, whom for abhomynacioun he nemeth not bi propir name. as watir; that is, doth so synnes with out bridel of drede, and with out mesure. It semeth opinly, that the argumentis of Eliphat &yogh;eden not. to the entente of Joob, for he axide not to dispute with God bi stryif, as euene with him ether as hi&yogh;ere, but as lowere, bi meeke enquering of truthe, as Jeremye seith in xii. co. Lord, thou art ri&yogh;tful, if Y dispute with thee; netheles Y schal speke to thee iust thingis.

Note return to page 1450 he woot, etc.; that is, dredith skilefully; that the dai of derknessis; that is, of deth bi poysonnyng; he dredith to be poysoned of his owne meynee, for hatrede, ether for meede.

Note return to page 1451 fatnesse; that is, pride comynge forth of temporal abundance.

Note return to page 1452 flawme etc.; that is, Goddis ri&yogh;tfulnesse schal sle hise sones and dou&yogh;tris.

Note return to page 1453 conseyuede sorewe; that is, bifor thou&yogh;te to do yuel to othere men. and childide wickidnesse, bringinge to effect hise wickid thou&yogh;t, while he was in temperal powere. makith redi; that is, aftir his casting doun he hath &yogh;it wille to anoye, if he my&yogh;te.

Note return to page 1454 &yogh;oure soule; that is, in affliccioun and heuynesse in which Y am, and Y were delyuerid. Joo seide not this for desire of veniaunce, but for the loue of ri&yogh;tfulnesse, and that they set in turment, schulden asaye the truthe of his frenschip.

Note return to page 1455 a fals spekere; that is, the deuel, which is a liere, and the fadir of leesing. a&yogh;en seith me; bi my frendis, whiche he hath excitid a&yogh;enus me.

Note return to page 1456 they openyden; that is, the deuel and my frendis stirid bi him; the deuel, in defamynge me bifor God, as in i. co. and my frendis, in condemnynge me falsly. smytiden my cheke; that is, dispisiden me opinly, as he is dispisid, that is smytun in the face.

Note return to page 1457 myn i&yogh;eliddis, etc.; that is, myn i&yogh;en conteyned bitwixe the i&yogh;elidis; for si&yogh;t is maad derk, by greet and contynuel weping.

Note return to page 1458 Erthe, hile thou not etc.; Joob clepide erthe hise frendis, that settiden blis in erthely prosperite. Thus seith Austin; If thou louest gold, thou art gold, if thou louest erthe, thou art erthe. Thei enforsiden to hile the blood of Joob and his turment, and seiden, that he was punysched for his gilt, and so Joob hadde iust title to playne herof bifor God, to the declaring of his innocense.

Note return to page 1459 Y haue not synned; thou&yogh; Joob passide not present liyf with out summe synnes, netheles tho weren not so greuouse, that sich peyne schulde be &yogh;ouun to him for tho.

Note return to page 1460 he biheteth; that is, Eliphat, that settide mannus blis in erthely prosperite. bihetith prey to felowis; that is, erthely prosperite for meede to hem that weren of his opynyoun, and the i&yogh;en of hise sones, that ben tau&yogh;t of him in his errour, schulen faile fro geting of veri blis.

Note return to page 1461 helle, etc.; that is, biriyng with ynne the erthe, for Y abide no more erthely prosperite; in this place and othere of this book for helle, is an Ebreu word, that signefieth ofte a diche ether biriyng.

Note return to page 1462 Wher the erthe, etc.; that is, sadnesse of oure sentence for thyn vnresonable wordis.

Note return to page 1463 the li&yogh;t; that is, his temporal prosperite.

Note return to page 1464 with a snare; that is, custom of synne. thirst; that is, brennyng and desire to do synne.

Note return to page 1465 the firste etc.; that is, hasty deth, comynge bifor kyndly deth.

Note return to page 1466 is not; that is, the felowis of the deed man, which is not now with lyuynge men, whos tabernacle is the sepulcre, where he hath no felowschipe no but wormes.

Note return to page 1467 The laste; that is, the lesse men of the peple; and the firste, that is, the grettere men in the peple. wondre in hise daies; the resouns of Baldath preuen not his purpos, for the forseid aduersites bifallen not onely to wickid men in this liyf, but also ofte to iust men, that ben turmentid not onely in this liyf and in deth, but also aftir deth thei ben dispisid among men; as the bodies of martris weren forbedun to be biried, and weren left to be deuourid of wilde beestis and briddis, thou&yogh; this were lettid sum tyme by Goddis pureuyaunce.

Note return to page 1468 schenden me; that is, enforsen to schende me.

Note return to page 1469 God hath turmentid me not bi euene doom; Joob seide not this of his owne entent; but he concludide this of the seiyngis of hise aduersaries, that seiden that alle aduersites of this liyf ben brou&yogh;t in of God, for peyne of synnes passid onely; and therof it sueth, that the doom of God was not euene a&yogh;enus Joob, of whom the turment passide the gilt.

Note return to page 1470 was wrooth, etc.; in &yogh;yuynge turmentis to me, and this sueth of the seiyng of hise frendis, seiynge that siche peynes ben &yogh;ouun for synne onely.

Note return to page 1471 the sones, etc.; that is, the sones of my sones.

Note return to page 1472 with my fleischis; in bacbitinge me, and affermynge that Y am iustly punyschid for synnes, for whi bacbiteris ben fillid with quyke fleschis.

Note return to page 1473 not another man; that is, Y schal be the same man in body and soule, that Y am now.

Note return to page 1474 fro the face of the swerd; that is, fro the sentence of Goddis doom. of wickidnessis that ben not punyschid here.

Note return to page 1475 dyuerse comen, etc.; whanne Sophar hadde herd the wordis of Joob, he assentide of the doom to comynge and of vndedlynesse of soule, but he dissentide fro Joob in peynes and prosperites of this liyf, for he helde that aduersites weren peynes of synnes, and prosperites weren meede of vertu.

Note return to page 1476 hise boonys; that is, hise felowis &yogh;yuynge strengthe to him.

Note return to page 1477 his breed, etc.; that is, synne in which he delitide and was fillid. of snakis; for the bittirnesse of peyne suynge.

Note return to page 1478 the heed of snakis. Tomas Alquyn and summe othere doctours expownen thus this lettre, The heed of snakis schal rise, that is, the deuel ether another my&yogh;ty man schal rise to asaile him, as the heed of a snake is reisid to bite. But this exposicioun acordith not with the Ebrew, where it is, schal souke; and where we han heed, in Ebreu it is ros, that signefieth bothe heed and galle; if it is takun in the ij. signeficacioun, that is, galle, it is pleyn ynow, seiynge thus, He schal souke the galle o snakis.

Note return to page 1479 irone, etc.; that is, peynes of present liyf, that smyten visibly and of ny&yogh;. brasun bowe; that is, in to peynes of helle.

Note return to page 1480 The seed, etc.; that is, the damnacioun of hise sones tellinge his synne, to encreessing of her owne damnacioun.

Note return to page 1481 to hellis; that is, to biriels, so that bitwixe prosperite and her sepulcre, noon aduersite cometh bitwixe to hem.

Note return to page 1482 her goodis, etc.; temporal goodis, whiche wickid men han, ben seid to be not in her hond, that is, power, for tho moun be takun awey fro hem bi violence; but goostly goodis, that ben in virtuouse men, moun not be takun awey fro hem bi violence, therfor tho goodis ben propirly in her power.

Note return to page 1483 of the fadir, etc.; in punyschinge his sones, he schal make the fadir to haue sorewe. schal wite; that hise sones ben punyschid for his synne, for temporal peyne is &yogh;ouun iustly to the sones, for the synne of the fadir.

Note return to page 1484 prince; that is, Joob; and wickid men, that is, hise sones.

Note return to page 1485 swete; that is, he was amyable and fauorable to wickid men. ech man aftir him; that is, aftir his deth, of ech staat of men, summe goen doun to helle. and vnnoumbrable bifor him; that is, bifor his deth ful many men hadden go doun; this is seid to encreessing of his peyne, for as the blis of ech man in blis is encreessid bi the felouschipe of othere that ben in blis, so and the peyne of ech dampned man is encreessid bi the felouschipe of othere dampned men, and most whanne he was her fautour in synne.

Note return to page 1486 naked, etc.; that is, litil clothid.

Note return to page 1487 withdrowist breed, etc.; for whi to &yogh;yue not in sich a caas, is to withdrawe; wherfor Austyn seith, Feede thou him that dieth for hungur, whom if thou hast not fed, thou hast slayn.

Note return to page 1488 of watris; that is, of grete tribulaciouns.

Note return to page 1489 hi&yogh;ere than heuene; sum men seiden that God knowith certeynly and in special, hi&yogh;ere substaunces and vncorruptible, not lowere substaunces and suget to corrupcioun, no but in general. This errour is a&yogh;enus hooly scripture and filosofie, and for Eliphat gesside, that Joob was in this errour, he repreuede Joob, and seide also that [he] was punyschid for his synne; but it was not so of Joob.

Note return to page 1490 path of worldis; that is, the liyf of men lyuynge worldlyly and dissolutly.

Note return to page 1491 the flood, etc.; that is, the firsnesse of tribulaciouns comynge on hem. foundement; that is, power and richessis, in whiche thei tristiden.

Note return to page 1492 a flynt for erthe; that is, myche betere thingis than thou haddist bifore, as a flynt is betere than symple erthe, and gold is betere than a flynt.

Note return to page 1493 the hond, etc.; that is, the greuousnesse of beting.

Note return to page 1494 blamyngis; in Ebreu it is, with argumentis, as a disciple makith ofte argumentis bifor the maister, not to striyf, but to knowing of truthe, that he desirith to here of the maister; thus wolde Joob do with God.

Note return to page 1495 gold; the fiyr that preueth gold, &yogh;yueth not to it the truthe of gold, but declarith it biforbeynge; therfor Joob seith, that the fier of tribulacioun &yogh;af not ynnocence to him, but declaride it bi his pacience; and so God preuede him, not to knowe his innocence vnknowun to him, but that it schulde be schewid to othere men; as also he asayede Abraham in xxii. co. of Genesis, that his obedience were knowun to othere men.

Note return to page 1496 his wille, etc.; in turmentinge me as his creature.

Note return to page 1497 Y perischid not, etc.; that is, Y suffride not turmentis for opyn synnes, nether for priuy synnes.

Note return to page 1498 hise daies; that is, comprehenden not the maner of his euerlastingenesse.

Note return to page 1499 thei kitten doun a feeld, etc.; that is, gaderen bi violence to hem silf othere mennus corn.

Note return to page 1500 biclippen stoonys; in puttinge hem silf with ynne cauys.

Note return to page 1501 They; that is, avouter and avouteresse.

Note return to page 1502 he is vnstablere, etc.; that is, the avouter sueth the fersnesse of his lust, as the hi&yogh;ere part of the water sueth the stiring of ech wind.

Note return to page 1503 the bareyn; that is, he wastide hise goodis in veyn and vnfruytful werkis.

Note return to page 1504 if it is not so, as Y seide, that is, that my turment passith my synnes, and that Goddis puruyaunce strecchith forth it silf to alle thingis, and dilayith sum tyme the punysching of synnes in present tyme, and reserueth hem to the peyne of helle, bi the ordre of his wisdom. and putte my wordis bi for God; as brou&yogh;t forth with out reuerence, ether with blasfemye; as if he seie, Noon of &yogh;ou may do this.

Note return to page 1505 who may repreue, etc.; Eliphat concludide not a&yogh;enus Joob, for Joob affermede not him silf iust bi al maner, nether in comparisoun to God, but onely that he hadde not so grete synnes, hou grete turment was &yogh;ouun to him of God; but rathere that he schulde be rewardid of God by the ordre of his wisdom in tyme to comynge, for the merit of his pacience; and so Baldath seide soth to hise owne boost, and not to the purpos a&yogh;enus Joob.

Note return to page 1506 Lo! also the moone, etc.; ech creature comparisound to God is derknesse and vnclene.

Note return to page 1507 Lo! giauntis, etc.; that weren bifor the flood of Noe, and weren dreynt thanne in watris, weilen now in the peynes of helle.

Note return to page 1508 the pileris, etc.; that is, aungels that mynystren ether rulen the styringis of heuene, doen reuerence to God.

Note return to page 1509 take awei, etc.; bi the errour of his frendis, seiynge that peynes in this liyf ben &yogh;ouun onely for synnes passid.

Note return to page 1510 til Y faile; that is, as longe as Y lyue.

Note return to page 1511 myn herte repreueth me; that Y helde siche errours ether liyk.

Note return to page 1512 my wickid enemy; Joob clepith hise frendis hise enemyes, in as myche as they ben contrarie to him in the truthe of liyf, of feith, of teching, and of vertues.

Note return to page 1513 Wher God schal here the cri of him, whanne angwisch of deth; as if he seie, Nay. This is seid a&yogh;enus hem that contynuen her synnes, and thenken in the ende to crie to God bi penaunce, but they ben pryued of this hope, for they repenten not thanne, bi this that Austyn seith, a synnere is smytun bi this peyne, that whanne he dieth, he for&yogh;ete him silf; which the while he lyuede, for&yogh;at God; if he repentith, this is for the drede of peyne, and not for displesing of synne. ethir delite; in blis to comynge. and clepe God in al tyme; as if he seie, Nay; and this is seide specially a&yogh;enus synneris, that maken hem silf sikur of blis to comynge, and seyen, God made not vs to be dampned, but to be saued; for this is not soth, no but bi supposing of meritis.

Note return to page 1514 with breed; that is, schulen die for hungur.

Note return to page 1515 no thing, etc.; of goodis of present liyf. and he schal fynde nothing; of goodis of present liyf, nether to comynge.

Note return to page 1516 schal fle fro his hond; that is, schal desire to fle, if he my&yogh;te.

Note return to page 1517 wellid; that is, gendrid.

Note return to page 1518 erthe, wher of breed; that is, corn, wher of breed is maad.

Note return to page 1519 But wher is wisdom; that is, the knowyng and loue of God, and so wisdom enclosith grace, and othere vertues &yogh;ouun of God, and they that ben &yogh;ouun to fleisly likyngis, ben not able to the revelaciouns and coumfortis of God.

Note return to page 1520 of pryuy thingis; wisdom, that is, grace, and loue of God is &yogh;ouun of God so priuely, that it is vnknowun to hem to whiche it is &yogh;ouun; for in ix. co. of Ecctes, a man noot wher he is worthi of hatrede ether loue.

Note return to page 1521 it is hid fro briddis of heuene; that is, fro goode aungels, that witen not to what men, and hou it schal be &yogh;ouun, no but they han bi Goddis reuelacioun.

Note return to page 1522 Perdicioun and deth; that is, the deuel and helle.

Note return to page 1523 elde monethis; that is, in the elde prosperite, with so greet innocence; not that aduersite castide him doun fro vertu, sithen he suffride paciently; netheles it lettide in parti the deuel (sic) of wisdom in contemplacioun of God, in makinge the soule ententif to the sorewe of bodi.

Note return to page 1524 to perische; that is, of him that dredde to perische anoon.

Note return to page 1525 Y al to-brak the grete teeth of the wickid man; that is, my&yogh;tis and violences; and Y took awei prey; for Y constreynede him to restore thingis takun, and to make amendis for wrongis.

Note return to page 1526 and the li&yogh;t of my cheer; that is, the gladnesse of my face, felde not doun; as aschamed for the vncouenablete of gladnesse, nether for sorewe of heuynesse.

Note return to page 1527 Y deynede not, etc.; this dedeyn cam not of dispit nether of pride, but of worthi biholding of vilete.

Note return to page 1528 vnworthi to that liyf; as wickid men and makinge pestilence.

Note return to page 1529 that eeten me; that is, wormes comynge forth of my bilis.

Note return to page 1530 Y stonde; contynuynge in preyer.

Note return to page 1531 in to cruel etc.; thou&yogh; God is not chaungable, nethelesse he worchith chaungable thingis, of whiche he is nemyd dyuerseli; and so he is seid pitouse, whanne he &yogh;yueth prosperites, hard, whanne he bringith in aduersites; and this is seid by the comyn maner of speking of men, which maner Joob suede, thou&yogh; he helde stidefastly, that alle lesingis ben wrou&yogh;t of God, pitously and iustly.

Note return to page 1532 brother of dragouns; for they that ou&yogh;t loue me as bretheren, bitiden in her punyschingis and bacbitingis as draguns. of ostrigis; for they that weren homely, and felowis to me, for&yogh;aten me as an ostrige for&yogh;etith his brid.

Note return to page 1533 not thenke of a virgyne; lest thorou biholding Y schulde falle in to delyting ether consent of ony damesel, &yogh;he, most fair. what part; as if he seie, noon. A man, in whom God dwellith by grace, is the part and eritage of God, but he dwellith not in men defoulid bi lecherie, rathire he drawith silf fer fro hem.

Note return to page 1534 if myn i&yogh;e; biholdinge vnchastly. suede myn herte; that is, sudeyn thou&yogh;tis of the leccherouse fleisch.

Note return to page 1535 on a womman; ioyned in matrymonye, ether trouthe pli&yogh;t to an other man, as the Ebreu word sowneth.

Note return to page 1536 For this; that is, auoutrie. is most wickidnesse; in synnes a&yogh;enus the nei&yogh;bore.

Note return to page 1537 that thei wolden; the while her wille was resonable.

Note return to page 1538 myn hond; that is, my power, vniustly.

Note return to page 1539 ful many thingis; as if he seie, Goddis veniaunce come on me.

Note return to page 1540 if Y kisside etc.; &yogh;yuynge to it the reuerence due to God onely.

Note return to page 1541 be fillid etc.; that is, who &yogh;yueth that he be euere al present with vs, that we be fillid of his felouschipe.

Note return to page 1542 hidde my synne; that is, in denyinge it vnduly, ethir in excusinge falsly. in my bosum; that is, herte, bi fals schewing of hoolynesse withoutforth. if Y dredde at ful greet multitude; in goynge awey fro ri&yogh;tfulnesse, for the drede of many men. and if dispising etc.; so that Y &yogh;ede awey fro truthe, and dredde lest Y schulde offende my nei&yogh;bouris, willinge the contrarie. and not more Y was stille; heringe the blamyngis of my nei&yogh;boris, for Y nolde assent to hem. and &yogh;ede not out; to do any wickid thing for hem.

Note return to page 1543 write a book; in &yogh;yuynge the sentence for me.

Note return to page 1544 if my lond crieth etc.; that is, if Y gaderide outrageouse fruytis therof, and if Y withdrow the hiris of erthetileris.

Note return to page 1545 spirit is in men; as resonable in &yogh;onge men, as in elde men.

Note return to page 1546 by &yogh;oure wordis etc.; Helyu acordide with Joob in this, that he settide another punysching of yuel men and rewarding of good men, aftir deth, but he discordide in this, that he helde that aduersites of this liyf ben brou&yogh;t in for synne, thou&yogh; tho ben not euere al the peyne due for synne; and so he arettide Joob vniust, and punyschid for synne; also he made strongere resouns a&yogh;enus Joob than the thre diden.

Note return to page 1547 ful of wordis; that is, spedeful resouns a&yogh;enus Joob.

Note return to page 1548 constreyneth me; as if he seye, The loue of truthe to be defendid, constreyneth me to speke.

Note return to page 1549 myracle, etc.; that is, kunnyng &yogh;ouun of God, ether bi myracle to me.

Note return to page 1550 not maad iust; that is, of these wordis Y shal conclude thee vniust; thou&yogh; noon other thing were a&yogh;enus thee.

Note return to page 1551 fro corrupcioun; of synne.

Note return to page 1552 to his soule; that is, is abomynable to him.

Note return to page 1553 is speking; that is, tellinge his penaunse to God.

Note return to page 1554 schal seie; to that aungel.

Note return to page 1555 men; that is, synful men.

Note return to page 1556 if thou hast what, etc.; the answer of Helyu to the seiyngis of Joob is not worth; for Joob axide not to dispute with God bi presumpcioun, nether as euene with God, as Helyu puttide to Joob. Also Joob axide the declaring of truthe of his innocence bi Goddis sentence, not so myche for him silf, as for othere men, that thei schulden go awey fro the errour, bi which they bileuyden, that noon is turmentid no but for hise synnes; as also the Lord made to be knowun in the ende of the book; and therfor Joobs axing was not veyn.

Note return to page 1557 for Y wole; as if he seide, Y wole that thou my&yogh;tist schewe this verily.

Note return to page 1558 God hath distried my doom; Helyu took this of that, that Joob seide, God hath take awey my doom, and in this he reherside Joob falsly, for Joob seide not this of his owne persoone, but as concludinge this of the seiyngis of his aduersaries. And thou&yogh; Joob hadde seid this of his owne persoone, &yogh;it Helyu reportide him falsly; for other thing is to distrie doom, other thing is to take awey doom; for whi to distrie doom is euere yuel, and may not be doon wel, and therfor it may not bifalle to God; but to take awey doom, is not ellis no but to use not doom, and this may wel be doon, whanne the iuge vsith mersy and not rigour. And therfor what euere thing Helyu concludith in this co. a&yogh;enus Joob, in puttinge to him, that he seide that God is vniust, ether distriere of ri&yogh;tfulnesse, it concludith not a&yogh;enus him.

Note return to page 1559 and myn arowe; that is, aduersite which Y suffre, is brou&yogh;t in to me bi the violence of God, and not bi ri&yogh;tfulnesse.

Note return to page 1560 scornyng, etc.; that is, scorneth with out bridil and mesure, Goddis doom.

Note return to page 1561 apostata; thanne the kyng is apostata, ether brekere of religioun, whanne he kepith not ri&yogh;tfulnesse and the comyn good.

Note return to page 1562 with out hond; that is, without power of aduersaries of the tyraunt.

Note return to page 1563 be hid there; that is, in Goddis knowing; netheles God is seid to knowe not hem bi knowing of appreuyng.

Note return to page 1564 in to doom; aftir that he is damnyd bi ful sentence.

Note return to page 1565 ny&yogh;t; that is, sudeyn deth.

Note return to page 1566 Y am ri&yogh;tfulere than God; Joob seide neuere this, but Helyu concludide this of fals vndirstondinge of Joobs wordis. That that is good plesith not thee; Helyu took yuele this of that, that Joob seide, Thou&yogh; Y am iust, Y shal not reise myn heed. Here Helyu vndurstood him thus, that he seide, that ri&yogh;tfulnesse plesith not God; and bi this that Joob seide to God, Whi suffrist thou me not to be cleene? Helyu vndurstood, that Joob menyde thus, that sum profit encresside to God bi this, that Joob was holdun in synne, ether in the peyne of synne.

Note return to page 1567 that &yogh;af songis, etc.; that is, reuelaciouns to the teching of men, which reuelaciouns ben writun ofte bi the maner of songis.

Note return to page 1568 God castith not awei my&yogh;ti men; fro her power, no but for synne.

Note return to page 1569 and they schulen not crie; to God, and knouleche her gilt.

Note return to page 1570 among men of wymmens condiciouns; that is, among hem that moun not defende hem silf fro yuels fallinge on hem.

Note return to page 1571 Putte doun thi greetnesse; that is, pride. without tribulacioun; that is, leste thou falle eft into tribulacioun. bi strengthe; that is, bi sentence, fro oppressing of pore men. Dilaye thou not ny&yogh;t; that is, tyme to &yogh;yue this sentence, for in sich dilaiyng strong men moun gadere to hem a multitude, bi which thou maist not vse ri&yogh;tfulnesse.

Note return to page 1572 In hondis he hidith li&yogh;t; that is, bi the vertu and ordenaunce of God the li&yogh;t of grace and of glorie is hid to summen, as to chosun men; and that this is vndirstondun of goostly li&yogh;t, it is opyn bi this, that sueth. And he tellith of it to his frend; that is, to chosun men, for charite departith bitwixe the sones of rewme and of perdicioun. he may stie to it; that is, to the li&yogh;t of glorie, to which a man may come with Goddis help, and bi meedeful werkis; this li&yogh;t of glorie is maad redi onely to loued men; and therfor ech man owith for to drede, lest perauenture he be not of the noumbre of chosun men, for defaute of goode werkis.

Note return to page 1573 Sown; that is, thundur.

Note return to page 1574 in hap thou madist etc.; he seith this in scorn of Joob.

Note return to page 1575 a man schal be deuourid; that is, schal not mow suffre; as the peple seide to Moises in xxj. co. of Exody; ether thus, &yogh;he, if a man spekith, it schal be deuourid; that is, the word schal be deuourid of the greetnesse of mater, as a litil flood is deuourid of the see.

Note return to page 1576 and alle men that semen to hem silf to be wise; of thingis bifor seid it is opyn, that Helyu acordide with Joob in summe thingis, and in othere thingis he took not wel the vndurstonding of Joob, and so he meddlide ofte dispisingis a&yogh;enus Joob, for whiche Joob nolde answere him, but more be stille, and chees to departe himsilf fro chidingis, bi the seying of Paul. Therfor God answeride for Joob, and seide, Who is this man wlappinge sentensis, for thou&yogh; he had seid many trewe thingis of the power and wisdom of God, netheles he seide not clerely, and he meddlide many dispitouse wordis a&yogh;enus Joob. And this Helyu took the stide of determinynge the questioun of Goddis poruyaunce, and to this determynacioun God aloone is sufficient; and therfor God repreueth his presumpcioun, and seith, Who is this? as if he seide, Helyu is vnsufficient to entremete herof.

Note return to page 1577 the morewe sterris; that is, aungels, that weren maad at the begynnyng, with cleer heuene, bifor departing of elementis.

Note return to page 1578 and an hi&yogh; arm etc.; that is, the power of proude men, that ben borun doun sumtyme in the erthemouyng.

Note return to page 1579 Wher thou schalt reise thi vois in to a cloude; that is, schalt make the vois of thundur, which is gedrid in the cloude.

Note return to page 1580 entrails; that is, soule.

Note return to page 1581 thi trauelis; that is, fruytis trauelid of thee, for to kepe tho.

Note return to page 1582 gnastith, and swolewith the erthe; that is, neyeth, and semeth to swolewe the erthe, in digginge with feet.

Note return to page 1583 which haue spoke li&yogh;tli; that is, vndiscretly and folily; for thou&yogh; he seide soth, he passide netheles the maner of speking.

Note return to page 1584 Y spak o thing; this was, whanne he seide, Y coueite to dispute with God; and anothir thing; this was, whanne in preisinge his ri&yogh;tfulnesse, he semyde to decreesse the ri&yogh;tfulnesse of God.

Note return to page 1585 Wher thou shalt make voide my doom; that is, owist thou to remembre thi ri&yogh;tfulnesse bi sich a maner, that herbi my doom seme voide, that is, fals to men, and therbi that Y se me condempnable, as if he seye, Nay; and netheles thou didist this, for by thi wordis, in whiche thou declaridist thi ri&yogh;tfulnesse, thi frendis vndurstoden so, that thou repreuedist my doom as vniust; therfor no man schal iustifie him silf bi sich a maner, bi which a man may gesse, that sich iustifiyng turneth into decreessing of Goddis ri&yogh;tfulnesse.

Note return to page 1586 Hide thou hem in dust; in dryuynge her bodies in to dust bi deth. and her faces; that is, soulis. into a diche; that is, in to the depthe of helle.

Note return to page 1587 Lo! behemot; that is, an olifaunt, that signefieth the deuel. Bi the name of an olifaunt and of a whal God descryueth the power and malice of the fend, and of his membris, and hou they ben knyt to gidere in malice, and hardid in synne; and that no man may ouercome the deuel and hise membris bi mannus vertu, but only bi Goddis vertu and help.

Note return to page 1588 his sword; that is, power to anoye, which he may not vse, no but bi Goddis suffring.

Note return to page 1589 leuyathan; that is, a whal, that signefieth the deuel.

Note return to page 1590 and adde no more to speke; ony thing, that sowneth in to decreessing of Goddis ri&yogh;tfulnesse and wisdom.

Note return to page 1591 y&yogh;eliddis of the morewtid; that is, bri&yogh;tnesse.

Note return to page 1592 God schal sende floodis a&yogh;enus him; that is, Goddis sentence of dampnacioun of the fend.

Note return to page 1593 maad hard; the fend is obstynat, and is not bowid to good, bi ony smyting of Goddis veniaunce.

Note return to page 1594 aungels schulen drede; that is, wondre of Goddis vertu and ri&yogh;tfulnesse, in the casting doun, and punysching of the fend, which was doon in parti at the bigynnyng of the fal fro heuene, and schal be endid in the doom to comynge, whanne with sinful men dampned, he schal be cast doun into helle. schulen be purgid; not of vnclennesse, but of ignoraunse, in as myche as bi Goddis reuelaciouns, ether wondurful werkis, holy aungels schulen knowe summe thingis, which they knewen not bifore.

Note return to page 1595 Ywot that thou maist alle thingis, and no thou&yogh;t is hid fro thee; Joob wiste wel, that in remembringe his ri&yogh;tfulnesse he suffride sum stiring of veynglorie, which is wont to come li&yogh;tly in siche thingis, &yogh;he, in men that ben perfit. Y spak vnwisely; in preisinge my ri&yogh;tfulnesse. that passiden ouer mesure; in enqueringe ouer myche the resouns of Goddis domes.

Note return to page 1596 a&yogh;enus thee and thi twey frendis; God seith not a&yogh;enus Helyu, ether a&yogh;enus Joob; for whi to do synne bi presumpcioun, ether bi vnwar speking, as Helyu and Joob diden, is not so greuouse synne as to do synne bi afermyng of falsnesse, which bifelde to these thre men. Y schal resseyue his face; for he synnede li&yogh;tly, and dide penaunce therfor perfitly.

Note return to page 1597 be not arettid to &yogh;ou; to euerlastinge peyne.

Note return to page 1598 he hadde seuene sones etc.; the formere sones and dou&yogh;tris weren in the weye of saluacioun, and so not deed outirly.

Note return to page 1599 he was deed eld; that is, he hadde lengthe and prosperite of liyf.

Note return to page 1600 The secounde salm, that hath no title in Ebreu, and in Jeromes translacioun, was maad of Dauith, as the postlis witnessen in iiij. chapitre of Dedis. This secunde psalm is vndirstondun of Crist, God and man.

Note return to page 1601 The fourthe salm is doynge of thankingis to God bi Dauith, for God delyueride him fro Saul, cumpassinge him with his oost, that he my&yogh;te not ascape bi mannus weie, outakun the meruelouse help of God.

Note return to page 1602 Dauith made the fyuethe salm, for prestis and dekenes schulden synge it, to gete Goddis help a&yogh;enus enemyes of Goddis puple; and that God schulde defende his puple.

Note return to page 1603 Dauide made the sixte salm, to axe merci for his offence, bi which he comaundide the puple to be noumbrid for pride, and a&yogh;ens the lawe in xxx. chapitre of Exodi, without money assigned there of God.

Note return to page 1604 That is, for the synne of the ignoraunce of Dauid, bi which he was occasioun of the deth of prestis slayn of Saul, and Doech, for the helpyng of Dauid.

Note return to page 1605 That is, to Crist kyng ouercomere, for the meritis of hise passiouns, bi whiche he hadde ful victorie, and coroun of glorie, and enhaunsyng aboue alle creaturis, this salm is maad of Dauid, to his glorie and onour.

Note return to page 1606 This salm was maad of Dauid for the priuytees of the sones, that is, for the doom of discrecioun, bi which feithful men ben departid in meritis fro vnfeithful men, and for the doom of the last departyng of good men and yuel.

Note return to page 1607 PS. X. secundum Hebr.

Note return to page 1608 This salm is maad of Dauid, to the preysyng of the meke and symple Crist.

Note return to page 1609 This salm was maad of Dauid to gete victorie for his oost.

Note return to page 1610 This salm is seid of the glorifiyng and risyng a&yogh;en of Crist.

Note return to page 1611 This is a symple preier, that Dauid made for his delyueraunce fro the pursuyng of Saul.

Note return to page 1612 The xxv. salm schal be expowned of the staat of Dauid, whanne after the deth of Saul he entride in to the rewme, bi Goddis answer, and dwellide in Ebron, with men cleuynge to hym.

Note return to page 1613 Dauid made this salm aftir Sauls deth, bifor his anoyntyng.

Note return to page 1614 Dauid made this salm of the persecucioun of Absolon a&yogh;ens him, whanne Dauid fledde fro Jerusalem for drede of hym. This salm is the vois of Crist him silf.

Note return to page 1615 Dauid made this salm in the endyng of the tabernacle, which he made to putte the arke therynne; as Jerom seith, on the prologe of the Sauter.

Note return to page 1616 Dauid made the xxix. salm to preise God of his merci and grace, for he for&yogh;af the synne of auoutrie and of mansleynge, for whiche he disseruede to be slayn and dampned, outakun Goddis mercy.

Note return to page 1617 Dauid made this salm in the persecucioun of Saul, in doynge thankyngis for he hadde ascapid many perelis, and in preiynge to ascape present perelis and to comynge, whiche he dredde.

Note return to page 1618 Dauid made this salm, whanne God schewide to hym, that his synne of auowtrie with Bersabee and of manquellyng of Vrie was for&yogh;ouun to hym.

Note return to page 1619 Dauid made this salm a&yogh;ens the persecucioun of Saul.

Note return to page 1620 Dauid made this salm of hym silf a&yogh;ens the persecucioun of Saul.

Note return to page 1621 Dauid made this salm for hym silf, whanne he was pursued of Absolon, his sone, aftir that he herde the dispisyngis of Semey.

Note return to page 1622 This salm is expowned of Crist.

Note return to page 1623 This salm is expowned of Cristis passioun and rysyng a&yogh;en.

Note return to page 1624 This salm is expowned of the staat of the puple of Israel, beynge in the caytifte of Babiloyne, and desirynge to come to Jerusalem.

Note return to page 1625 This salm was maad of the persecucioun, which the puple of Jewis suffride vndur Antiok, as the bokis of Machabeis tellen.

Note return to page 1626 This salm is seide of Crist and of hooli chirche, moder and virgyn; for Poul in i. cno. to Ebreis, aleggith this salm seid of Crist, to the letter.

Note return to page 1627 The sones of Chore maden this xlv. salm, whanne thei weren sauid by miracle; whiche Chore, her fader, perischide, and many othir; in xvi. co. of Numeri.

Note return to page 1628 The sones of Chore in this salm diden thankyngis to God, bi spirit of prophecie, for victorie to comynge, vndir Josue, of puplis enhabitynge the lond of Chanaan.

Note return to page 1629 This salm is expowned of Crist, to the lettre.

Note return to page 1630 This salm is expowned of Crist to the lettre. i.

Note return to page 1631 Dauith made this salm, doinge thankingis to God, whan he fledde fro Ceila, and was saued fro the hondis of Saul, that wolde bisege him in Ceila, and fro the hondis of the puple of Ceila, that disposide to bitraie him.

Note return to page 1632 Dauith made this salm whanne he fledde fro the face of Saul, and came to Agis, kyng of Geth; and whanne thei wolden kille Dauith, he feynede him wood, and so he was sauyd.

Note return to page 1633 Dauith made this salm, whanne Saul, at the tellynge of Zipheis, &yogh;ede out with thre thousynde of chosun men to seke Dauith, in firste book of Kyngis xxvi. co. and Dauith took awei the spere and the cuppe of Saul slepynge.

Note return to page 1634 Dauith made this salm aftir that he hadde ascapid the hondis of Saul, cumpassinge him at the maner of a coroun.

Note return to page 1635 Dauith made this salm, whanne he was in the persecucioun of Saul, and this aftir that he was comun a&yogh;en fro the lond of Moab to the lond of Juda, at the word of Gad the profete. Dauith made the x. salm in this comyng a&yogh;en, but he made this salm after that he had dwellid sumdel in the lond of Juda.

Note return to page 1636 Dauith made this salm, whanne he was in the pursuyng of Saul, aftir that he was turned a&yogh;en [fro the lond of Moab alii] in to the lond of Judee, and was in desert of Judee.

Note return to page 1637 This salm spekith of the comyng a&yogh;en of Jewis, prisoneris in Babiloyne, in to the lond of biheest, and of the plentee of fruytis of that lond.

Note return to page 1638 This salm is doyng of thankyngis for delyueraunce of the puple of Jewis fro Egipt.

Note return to page 1639 Dauith made this salm, whanne he was in the persecucioun of Absolon, his sone.

Note return to page 1640 Asaph made this salm, to schewe the goodnesse of Goddis puruyaunce.

Note return to page 1641 Asaph bi the spiritt of prophecie made this salme of the comyng of the caitifte of Babilone, and of the ending ther of.

Note return to page 1642 Gostli this salme mai be expowned of ech feithful comynte, ether singuler persone, wich is delyuered bi God wondirfulli fro greet turment, temporal ether goostli, and for this is stired deuoutli to the herijng of God.

Note return to page 1643 Asaph made this salme to shewe bi scriptures and oolde stories, that the rewme of Israel perteynede to Dauid and to hise eris, bi Goddis chesing.

Note return to page 1644 Gostli this salm mai be expowned, that it be the preier of hooli chirche a&yogh;enus vnfeithful men, defouling chirchis and holie places, and sleing cristen puple, and destroijng her lond. For wich thing holi chirche in the bigynnyng of this salm biweyleth this distriyng, and the ij. tyme it bisecheth deuouteli and mekeli for restoring there shed out, and in biseching Goddis ri&yogh;tfulnes a&yogh;enus vnfeithful men, and his merci anentes feithful men, and at the laste it thanketh God, in the hope of herijng there.

Note return to page 1645 This salm was ordeyned to be songen in the feest of trumpis, to doo thankinges to God for the fruytis of the &yogh;eer gederid thanne.

Note return to page 1646 Neomenye; that is, the newe mone.

Note return to page 1647 Gostli this salm mai be the preier of holi chirche a&yogh;ens the enemyes of cristen men, that tellith mekely bifore God the wickidnesse of hem, and axith deuoutli Goddis veniaunse on this bi ensaumple of oolde wickide men puni&yogh;schid of God.

Note return to page 1648 This salm declareth the desijr of holi men, lifing in this wickid world, to come to heuen blisse.

Note return to page 1649 This salm is doyng of thankinges for the turnyng a&yogh;en of Jewis fro the caitifte of Babilon; but principali it is profecie of the perfitt delyueraunce to be maad bi Crist, in his incarnacion and passion.

Note return to page 1650 Gostli this salme mai be expowned of ech Cristen man sett in tribulacion bodili excited of men, ether gostli turment maad of fendis, wich man preieth God deuoutli for his delyueraunce, and aleyggeth first the worthynesse of Goddis heryng, and on his part he aleyggeth his nedynesse, innocence, and continuaunce of preier, and on Goddis part he aleyggeth merci, and power, greet doyng, and honour; and ferther he formeth his axing there, Lord lede me forth, that I be kept in good werk, and be bifore kept fro the yuel of synne, and of peyne, so that he be crowned at the laste in the rewme of glorie.

Note return to page 1651 This salme speketh of the abundaunce and euerlastingnesse of the rewme of Dauith, wich is filled in Crist, and in noon other; and Ebrewes and Latyn doctours sein this accordingli.

Note return to page 1652 The preier of Moises, the man of God, to gete Goddis benefices to the puple of Israel, wiche he ladde out of Egipt, to gette benefices in tyme to comyng.

Note return to page 1653 This salm hath no tijtle, nether in Ebreu, ne in Jerom, and Ebrees seyn, that Moises made this salm. The lettere of this salm is fillid in the rewme of Crist; and rewmes of the world ben suget to it bi feith.

Note return to page 1654 This salm hath no tijtle, neither in Ebreu, ne in Jerom. In this salm Moises a&yogh;enclepith the peple fro errour, about Goddis puruyaunce, and schewith that Goddis puruyaunce strecchith forth to alle thingis, and punischith iustli synners.

Note return to page 1655 This salm hath no tijtle, neither in Ebreu, ne in Jerom. Netheles in the iij. and the iiij. co. to Ebreies, Poul seith, that this salm was maad of Dauid, and it spekith not of the entring in to the lond of biheest vndir Josue, but of the entring in to the lond of lyuynge men, that schulde be opened bi Crist in the tyme of grace; for bi his blessid passioun he remouyde the lettyng.

Note return to page 1656 This salm hath no tijtle, neither in Ebreu, ne in Jerom. This salm spekith of the tyme of Crist, that bigan propirly at the begynnyng of the preching of the gospel.

Note return to page 1657 This salm hath no tijtle, neither in Ebreu, ne in Jerom. It spekith of the comyng of Crist to the dome of discussioun, that is to reise gode men to blisse, and to caste doun wickid men to helle, as the salm bifore spekith of his comyng to the doom of discrecioun, that is, to clepe sum men to faith bi grace, and to forsake othere men in synne.

Note return to page 1658 That is, idols maad with hondis.

Note return to page 1659 But oure doctours seyn comynli, that Dauith made this salme of the rewme of Crist; but this expowning is more goostli than literal, therfore Dauith made it to induce the puple of Goddis worshiping, and this was aftir that he hadde ouercome the Filisteis, and othere aduersaries rising a&yogh;ens his rewme, and aftir that he hadde brou&yogh;t the arke of the Lord into the hil of Syon, withinne the tabernacle wich he hadde araied therfore; and there he ordeyned prestes and dekenes, for to herie God.

Note return to page 1660 This salm hath no tijtle, neither in Ebreu, ne in Jerom; oure doctours seyn comounly, that Dauid made this salm of the rewme of Crist.

Note return to page 1661 This salm was maad to be songen in the offring of pesible sacrifices, that was offrid to God for sum benefice to be geten of him, to wiche the plesing of God is requyred bifore, ether for benefice now geten, to wich the doing of thankingis oweth to seve.

Note return to page 1662 Dauith made this salm, whanne he knew that God hadde stabliyschid and confermed him in the rewme of Israel, and therfore he purposide thanne stidefastli to vse wel the power of king, thou&yogh; he felde fro this purpos bi his frelte and stiring of the deuel, in doing auowtrie, and mansleyng, and in the noumbring of the peple, ether summe othere synnes, for wiche he dide verrey penaunce.

Note return to page 1663 This salm speketh of the tyme of Crist, for in the firste chap. to Ebrewis, Poul aleggeth the lettre of this salm seid of Crist; to the lettre this salme speketh of the angwiss of the puple of Israel, preijng with desijr for the comyng of Crist; this angwi&yogh;ss felde most in the tyme of Antiok the noble.

Note return to page 1664 critons; that is, that that dwellith in the panne of the friyng.

Note return to page 1665 Dauith made this salme, for to herie God; and he exciteth men and aungels and ech creature, for to herie God.

Note return to page 1666 The c. and iij. salm hath no tijtle, neither in Ebreu ne in Jerom. The salm maker inducith him self to herie God, and bringith resouns therto, and eft he rehersith the forseid heriyng. The same glos, that the salme bifore hath.

Note return to page 1667 This salm is a stiryng to Goddis heriyng, and first the prophet excitith the puple for to herie God, and that this be don more spedely, he rehersith the mynde of Goddis benificis.

Note return to page 1668 Alleluia is sett oonus for Goddis heriyng in present tyme, and eft for his heriyng in heuen. First the prophet excitith men to herie God, the ij time he axith Goddus grace.

Note return to page 1669 That is, disturblid in soule; in so miche that he doutide lest God wolde denye hem water, for her malice, and so he bileuede not fulli to Goddis word.

Note return to page 1670 This salm is seid of Crist to the lettre, for Crist in the xxij. co. of Mt. and Poul in i. co. and vj. co. to Ebreis, aleggen the lettre of this salme seid of Crist, and so doon olde doctours of Ebreis; and it mai be applied to Judas.

Note return to page 1671 that is, the reson of Judas bitrayijng Crist to Jewis.

Note return to page 1672 This salm stireth men to herie God, for his greet excellence, and for he reiseth hem, that ben oppresside vniustli, to greet honour, sumtyme in this world, and to blisse of heuen, if thei suffren pacientli.

Note return to page 1673 Bi allegorie this salme is expowned of the casting awei of the peple of Jewis, for vnbileue, and of the reising of hethen peple in the godis of grace, for thei resceyueden deuoutli Cristen feith; and so the synagoge is maad bareyne and abiect, ether cast out, and holi chirche is maad fruy&yogh;tful in the feith of hethen men conuertid to Cristen feith.

Note return to page 1674 that is, the lynage of Juda was maad the halowing of him.

Note return to page 1675 This salm speketh of blisse; blisse is in truthe and dede, and thus it is had oonli in heuene; blisse is also in hope, and thus it is had in present lijf, bi exercise of Goddis werkis; therfore this salme spekith of blisse, as it is had in present lijf.

Note return to page 1676 Gostli this salm mai be expowned of ech feithful man sett in tribulacion, bodili ether gostli, by temptacion of fendis, of wich he axith deuoutli to be delyuerid, and the fendis be drynen awey fro impungnyng of feithful men, and be closid doun in helle; and this man si&yogh;eth for delaie of remedie.

Note return to page 1677 felnesse; to eschewe yuelis.

Note return to page 1678 children; that is, symple men.

Note return to page 1679 expownyng; that is, in seinge the veri vndurstonding thereof.

Note return to page 1680 fadir; that is, God. and thi modir; that is, of hooli chirche.

Note return to page 1681 and a bie, etc.; bi eld tyme wise men weren wont to haue a goldun bie, in signe of wisdom.

Note return to page 1682 spuylis; that is, richessis rauyschid fro the innocentis hows.

Note return to page 1683 net; bi the net is signefied disseit of wickid men, and this is set forth in veyn to wise men, that han i&yogh;en to se yuel suynge, and ben wyngid bi vertu to eschewe it.

Note return to page 1684 in veyn; ben disseitis or disseyuable wordis putte bifore vertuouse wise men.

Note return to page 1685 bifor the i&yogh;en; that is, bifor briddis seinge scharpeli the peril, and eschewinge bi fli&yogh;t.

Note return to page 1686 rauyschen, etc.; that is, alien thing to helle.

Note return to page 1687 Wisdom; that is, God, wisdom with out bigynnyng. prechith; bi profetis and techeris. in stretis; for thei that han hoolsum doctryn, techen in comyn places, as a&yogh;enward thei that han yuel doctryn and suspect, techen in priuy places; for he that doith yuele, hatith li&yogh;t, and he cometh not to the li&yogh;t, lest hise werkis ben repreued, but he that doith truthe, cometh to the li&yogh;t, that hise werkis be schewid, for tho ben doon in God, as Crist seith, in iij. co. of Joon.

Note return to page 1688 childhod; that is, wantonnesse.

Note return to page 1689 Y clepide; that is, bi wise men and profetis. noon was, etc.; that is, fewe bihelden, in comparisoun of the multitude.

Note return to page 1690 schal not here; for the tyme of merit is passid, as to deed men, ether for thei that synnen repenten not verily, that is, for the loue of good, but onely for drede, and hidousnesse of peyne.

Note return to page 1691 ete the fruytis, etc.; that is, schulen be punyschid bi her yuele werkis.

Note return to page 1692 he that herith me; that is, obeyeth to Goddis heestis. abundaunce; of goostli goodis, and of the hi&yogh;este good in blis.

Note return to page 1693 and hidist myn heestis; not in hidinge tho fro othere men, for siche owen to be comyned to nei&yogh;boris, but in kepinge tho as a preciouse thing. thyn eere; that is, the eere of bodi and of soule. wisdom; is propirly knowing of dyuyn thingis. and prudence; is knowing of manus thingis worthi to be doon. kunnyng; is of thingis to be biholdun in wit.

Note return to page 1694 as money; that is, with so greet enforsing, as an auarouse man sekith money, and as a mynour sekith gold hid.

Note return to page 1695 &yogh;yueth wisdom; to hem that desiren it.

Note return to page 1696 ech good path; that is, hi&yogh; vertu, that ledith schortly to blis.

Note return to page 1697 yuel wey; that is, idolatrie.

Note return to page 1698 an alien womman; that is, fro idolatrie, that makith alien fro God, ether fro a womman auoutresse, as to the synne of fleisch. that is, fro any womman that is leecherous, a&yogh;enus the bidding of Goddis lawe.

Note return to page 1699 Alle that entren to hir, etc.; that is, for we schulen turne a&yogh;en to veri feith and onour of God.

Note return to page 1700 forsake thee not; that is, be not forsakun of thee, for whi vertues forsaken not a man, no but for he forsakith tho. good teching; ether temperaunce and oneste in vtirmere conuersacioun.

Note return to page 1701 in thijn owne reputacioun.

Note return to page 1702 in thi nawle; this is a figuratif speche, for bi the helthe of the nawle, is vndurstondun good disposicioun of the soule in prosperites; and bi moisture of boonys, is vndurstondun stidefastnesse in aduersites.

Note return to page 1703 It is a tre of liyf; as liyf was contynnued, bi the tre of liyf, and as man, dwellinge in the staat of innocence, schulde haue passid fro the liyf of kynde to the liyf of glorie, without deth goynge bitwixe, so wisdom and prudence leden a man fro the liyf of grace to the liyf of glorie, without deth of dedly synne goynge bitwixe, so that a man contynue in tho; therfor it sueth, and he that holdith it, is blessid; for certeynly he schal be led to blis. schal not snapere; in fallinge in to dedly synne. the Lord schal be at thi side; that if he nyle kepe thee fro temporal peyne, this schal be to thi good, that is to excercise of pacience, and to merit of glorie.

Note return to page 1704 disseyuere: that bihetith good with the mouth, that thenkith yuel in the herte.

Note return to page 1705 be blessid; that is, schulen be multiplied in temporal goodis and goostli.

Note return to page 1706 Many Latyn bokis han thus, the ful out ioiynge of foolis is schenschipe, that is, ful of sclaundre ethir of schenschipe, for thei ben glad, whanne thei han do yuele, and maken ful out ioye in worste thingis; netheles in Ebrew it is, enhaunsing of foolis is schenschipe; for thanne the filthe of her foli aperith more, as the filthe of the hyndrere partis of an ape aperith more, whanne he stieth an hi&yogh;; and oure Latyn translacioun semeth corupt bi writeris, for the licnesse of wordis.

Note return to page 1707 of the fadir; this may be vndurstondun of Dauyth, the fadir of Salamon; and of God, cheef fadir of alle; and this lettre may be vndurstondun bothe of Salamon and of Crist.

Note return to page 1708 The bigynnyng of wisdom; that is, to gete wisdom. welde thou wisdom; that is, at the maner of possessioun cleue thou stidefastly to a wiys techere. welde thou wisdom; that is, possessioun of wisdom in this liyf, is the bigynnyng to haue wisdom in heuenli cuntrey, which stondith in the cleer si&yogh;t and knowing of God. and in al thi possessioun; that is, bifor al thing that may be getun in to thi possessioun. take thou it; that is, haaste thou to gete it. In Ebreu thus, the bigynnyng of wisdom, bie thou wisdom; that is, the bigynnyng to gete wisdom, is to bie to thee bi priys ether seruyce a wiys techere, which is seid here wisdom. and in al thi biyng, gete thou prudence; that is, bifor alle thingis that moun be bou&yogh;t, ether moun be had of eny man in eny maner.

Note return to page 1709 be glorified; that is, thou schalt be onourid bifor many men for it.

Note return to page 1710 disseyued; symple men.

Note return to page 1711 of wickidnesse; that is, getun bi wickidnesse.

Note return to page 1712 and encreessith, etc.; in goynge forth fro vertu in to vertu, til God be seyen in Syon. tho ben liyf; that is, ben cause of liyf of grace, and maken good disposicioun of bodi to hem that kepen tho.

Note return to page 1713 to thi feet; that is, to thyn affecciouns.

Note return to page 1714 Bowe thou not to the ri&yogh;t side, etc.; that is, be thou not drawun fro the weye of ri&yogh;tfulnesse bi prosperites, nether biheestis, nether be thou brokun bi aduersites, nether manaasis.

Note return to page 1715 For the Lord, etc.; al this til to the ende of the chapitre, is not of the text, for it is not in Ebreu.

Note return to page 1716 of an hoore; summe Ebreys, as Rabi Salamon, expownen this of idolatrie, signefied bi an hoore.

Note return to page 1717 that is, to ribaudis and enemyes of Goddis lawe.

Note return to page 1718 withouten fruy&yogh;t, as dampned men doon aftir deeth. Sap. vto.

Note return to page 1719 Drynke thou water; that is, if thou maist not, ether nylt lyue chast, vse thi wiyf. vse thou with drede thin owne wijf, kepe hire fro othere, bringinge forth children in vertuous loue.

Note return to page 1720 bi water of cisterne; is signefied the watir of helthe and of wisdom, that cometh forth of hooly scripture. A man owith to departe this wisdom in stretis, that is comyn places; also he alone owith to haue this watir of wisdom, not excludinge othere feithful men and good dissiplis, but scorneris and vnfeithful men.

Note return to page 1721 thi wellis be stremed forth; that is, children be gendrid of thee in matrymonye. and departe thi watris, etc.; that is, &yogh;yue thou to mariage thi children comun to age.

Note return to page 1722 aliens be not thi parceneris; that is, kepe so thi wiyf, that children borun of hir be thyne, and that aliens be not parceneris in thi wiyf, nether in children.

Note return to page 1723 thi veyne; that is, the children borun of veri matrymonye.

Note return to page 1724 with a womman of thi &yogh;ong wexinge age; that is, with Goddis lawe &yogh;ouun to the puple of Israel in the &yogh;outhe therof.

Note return to page 1725 an hynde most dereworthe; is Goddis lawe. an hert calf most acceptable; is a studious dissiple in Goddis lawe; ether bi an hynde is vndurstonde a feithful spousesse. an hert calf; that is, a feithful spouse, ether hosebonde.

Note return to page 1726 in the loue of hir; that is, in hir felouschipe in &yogh;ongthe and eelde.

Note return to page 1727 Be thou rauyschid; that is, swiftli; fro the hond of him, to whom thou hast bounde thee.

Note return to page 1728 as a weigoere; that is, sone and sudeynli; armed so that thou maist not defende thee a&yogh;ens it.

Note return to page 1729 apostata; that is, brekere of religioun, is maad a man vnprofitable, etc.

Note return to page 1730 bekeneth with i&yogh;en; schewinge to wymmen signes of leccherie.

Note return to page 1731 with the fyngur; that is, with pride.

Note return to page 1732 no more haue medicyn; for aftir deth is no place to fruytful penaunce.

Note return to page 1733 hi&yogh;e i&yogh;en; that is, opyn signes of pride.

Note return to page 1734 a tunge liere; that is, customable to dedly leesing.

Note return to page 1735 of thi fadir; that is God. modir; that is, hooli scripture, ethir hooli chirche. to thi throte; that is, in holdinge tho in mynde stidefastli, and in spekinge of tho. whanne thou slepist, etc.; for in slepinge in the mynde of tho, thou slepist in the Lord, and in his proteccioun. weie of liyf; that is, to hem that synnen bi ignoraunce ether freelte. a straunge womman; that is, a uoutresse, that makith hir straunge fro hir hosebonde.

Note return to page 1736 o loof; in Ebreu it is, is vnnethe a gobet of breed. preciouse soule; the soule of man is seid preciouse, for it is maad to the ymage of God, and is ordeyned to blis aboue kynde; but a womman as a sustir of the deuel takith it to auoutrie and dampnacioun.

Note return to page 1737 not greet synne, etc.; that is, thefte in comparisoun of auoutrie.

Note return to page 1738 pouert of herte; that is, of resoun.

Note return to page 1739 schal not be doon awey; for the peyne of helle is withouten ende.

Note return to page 1740 the man; that is, God. that is, Crist.

Note return to page 1741 my wordis; in fillinge tho bi werk, and kepinge as a preciousere tresour.

Note return to page 1742 Sone, onoure, etc.; this vers is not in Ebreu.

Note return to page 1743 in thi fyngris; that is, fille it in werk.

Note return to page 1744 a straunge womman; that is, auoutresse.

Note return to page 1745 fro the wyndow, etc.; that is, priuyte of consience.

Note return to page 1746 litle children; that is, foolis that han litil wit.

Note return to page 1747 with wowing cheer; that is, vnresteful, and with out schame.

Note return to page 1748 Y ou&yogh;te sacrifice; thus it is in bokis amendid, but summe bokis han, Y auowide.

Note return to page 1749 with tetis; that is, with toching of tetis.

Note return to page 1750 Sche boond him; that is, withhelde and wlappide him in coueytise of fleisch, as in a net.

Note return to page 1751 to boondis; of synne and of peyne.

Note return to page 1752 a brid hastith; as a brid is takun in a snare, for the coueytise of a litil meete, so he that is vncontynent, ether a lecchour, renneth in to the snare of synne, and in to the deth of helle, for couetise of desiring of a woman.

Note return to page 1753 sche castide doun; fro the staat of grace; many woundid men, bi the wounde of fleischli coueytise.

Note return to page 1754 strongeste men weren slayen of hir; as it is opyn of Adam, the moste man, for he was in the staat of innocence, and was ful of kunnyng and vertu, and of Sampson, the strongeste man, and of Dauyth, the holieste man, and of Salamon, the wiseste man, and of many mo in the Elde and Newe Testament.

Note return to page 1755 in souereyneste; that is, in profetis and holi doctouris.

Note return to page 1756 litil children; that is, litil of wit.

Note return to page 1757 wisdom dwelle in councel; for hoolsum councel is &yogh;ouun bi wisdom, and wise thou&yogh;tis comen forth of wisdom and encreessen it.

Note return to page 1758 the Lord weldide, etc.; here Salamon spekith of wisdom vnmaad, that is, of the secunde persoone in Trinyte, which is the kyndly Sone of God, with oute bigynnyng and ende. of hise weyes; that is, of his werkis. conseyued; for as a word in vs, is the conseit of soule, so and in dyuyn thingis the word is the conseit, ether the sone gendrid of the fadir. the herris; that is, the princypal partis of the world, that ben the eest and west, south and north.

Note return to page 1759 Wisdom, etc.; that is, Goddis Sone, vnmaad, with out bigynnyng and ende. an hous; that is, holy chirche, which he bildide bi word and ensaumple in manhed takun. vii. pileris; that is, vii. &yogh;iftis of the Hooly Goost, ether ordeynede vii. sacramentis, bi whiche al the chirche is borun up. slayn sacrifices; that is, himsilf in the cros, which is seid sacrifices, for it conteyneth the vertu of ech other sacrifice; and the memorial of this sacrifice, is the sacrament of the auter. medlid wyn; that is, &yogh;af to vs his blood which is sacrid in wyn medlid with water. handmaydis; that is, apostlis and othere meke dissiplis. to the wallis, etc.; that is, to the feith of Crist, and to tho thingis that ben annexid to the articlis of the feith. litil; that is, meke. my breed; that is, my bodi &yogh;ouun vndur the licnesse of breed. and wyn; that is, my blood vndur the spice of wyn, wherynne water is medlid; bi eld tyme cristen men comyneden in euer either spice, but it is ordeyned for perel of scheding out of the blood, that it is &yogh;ouun to lewid men vndur the spice of breed onely. &yogh;ong childhed; that is, vnprofitable and veyn thingis. lyue &yogh;e, in grace. of prudence; that is, of comaundementis and councelis of God.

Note return to page 1760 a scornere, etc.; for he stirith the scornere to do wrong to him.

Note return to page 1761 to thisilf; that is, to do good to thi silf principaly, and aftirward to othere men. a fonnyd womman; that is, fals and veyn teching. ful of cry; for it hath not no but wordis. vnleueful lustis; for not onely it grauntith, but also bringith to siche lustis. kan no thing; for so litil of truthe is there, that it is arettid as nou&yogh;t. in the doris, and so forth; for siche doctryne is tau&yogh;t sumtyme bi autorite. bi the weye; that is, bi the brode weye of vicis. in her iourney; that is, suyng the fersnesse of her coueitise. a coward; that is, to him that sueth lustis. of thefte; that is, fals doctryn. breed hid, etc.; the herere of fals doctryne. geauntis, that is, of endis. in the depthis of helle; that is, they that ben tau&yogh;t and fillid bi sich doctryne goen doun to the peyne of helle, with fendis that disseyuen hem.

Note return to page 1762 tresouris of wickidnesse; that is, yuele getun. schulen not profite; for tho ben occasioun of synne and of deth of helle if penaunce sueth not, and ofte of temporal deth.

Note return to page 1763 fedith the wyndis; that is, seeth his trauel. that slepith in somer; that is, he that is idil in tyme of worching, is worthi to haue confusioun.

Note return to page 1764 herte; that is, in obeying to hem.

Note return to page 1765 a fool is betun with lippis; for he arettith betingis, the wordis of his blamyng.

Note return to page 1766 hiden; that is, fro scorneris.

Note return to page 1767 for nou&yogh;t, that is, of no valu.

Note return to page 1768 riche, etc.; in goostly richessis, that han not turment anexid as bodili richessis han.

Note return to page 1769 not be mouyd; that is, fro the stablenesse of vertu.

Note return to page 1770 not dwelle on the erthe; that is, on the erthe of hem that lyuen in blis. plesaunt thingis, etc.; that is, to God and to goode men. weyward thingis, etc.; that is, blasfemyes a&yogh;enus God, and wrongis a&yogh;enus the nei&yogh;bore.

Note return to page 1771 of bisi men, etc.; that is, of hem that serueden bisily a wickid man, and hopiden to be auaunsid of him. that is, blamed in the gospel.

Note return to page 1772 many counsels; bi whiche bothe yuels ben eschewid, and goodis ben getun.

Note return to page 1773 makith feith, etc.; that is, obligacioun.

Note return to page 1774 a graciouse womman; that is, onest and schamefast.

Note return to page 1775 thou&yogh; he worcheth no thing, but holdeth the too hond in the tothir, thinket yuel.

Note return to page 1776 bi fatnesse o grace.

Note return to page 1777 his nei&yogh;bore with good teching.

Note return to page 1778 of wraththe and temptacioun.

Note return to page 1779 the tre of lijf; that is, Crist in blisful si&yogh;t; for the werk of a iust man bringith herto.

Note return to page 1780 takith soulis that is, the cure of soulis.

Note return to page 1781 is a wiys man; that is, owith to be a wiys man; for as Greg. seith in his Pastorals, the craft of craftis is the gouernail of soulis.

Note return to page 1782 erthe; that is, turmentis of God.

Note return to page 1783 is vnwiys; for he is liyk a wood man, that eschewith heelful medicyn.

Note return to page 1784 that is, to goodnesse.

Note return to page 1785 wickid, or dampned.

Note return to page 1786 werk beestis; that is, of his seruauntis.

Note return to page 1787 bihetith; and payeth not.

Note return to page 1788 dispisith harm; that is chargith not temporal harm for the helping of a frend.

Note return to page 1789 the substaunce; that is, liyf.

Note return to page 1790 the priys of gold; that is, presiousere than gold.

Note return to page 1791 wole and wole not; for he wole haue good profitable ether worschipful, but he nyte suffre the trauel which is axid herto, and so he nyle spedily; therfor he is liyk the cat that wolde ete fisch, netheles he eschewith to putte hise feet in to the water that is, wole haue prosperit in this world and ioie in heuen, but he wole not trauele vertuousli therfore.

Note return to page 1792 a man is as riche; whanne that litil thing that he hath, which is arettid as nou&yogh;t, suffisith to him silf.

Note return to page 1793 that is, but fode and hiling and desireth noo more.

Note return to page 1794 as pore, etc. this is an auarouse man, to whom no thing suffisith. and kannot holde him paied, but euere crieth, Bryng, Bring.

Note return to page 1795 the li&yogh;t of iust men; that is, her prosperite. makith glad; the peple, for thei vsen wel her prosperite.

Note return to page 1796 catel hastid; that is, getun hastly, as bi raueyn ether bi vsure. with hond; that is, getun bi iust maner.

Note return to page 1797 dredith, etc.; that is, the breking of Goddis heestis.

Note return to page 1798 of deeth; that is, of synne and of helle.

Note return to page 1799 dispiseris; of good teching, for thei fallen fro synne into synne.

Note return to page 1800 assentith, etc.; in amendinge him silf mekely.

Note return to page 1801 with wise men; in conformynge him silf to hem.

Note return to page 1802 doom; that is, with out her trauel.

Note return to page 1803 to be fillid; for tho thingis that ben set forth suffisen not to hem, but euere more thei seken delicat thingis.

Note return to page 1804 with hondis; that is, with hir yuele werkis.

Note return to page 1805 that is, manas and proud correccioun.

Note return to page 1806 oxis ben not; that is, where defaute of techeris is, ther ben fewe feithful men.

Note return to page 1807 a scornere; he is seid a scornere, that dispisith to se the seiyngis of elde men, and bileueth to fynde wisdom bi his wit, but he fyndith not, for pride blyndith him.

Note return to page 1808 that is, he shal not resceyue heuenli wisdom.

Note return to page 1809 scornyth synne; that is, hath for nou&yogh;t to do synne.

Note return to page 1810 bitternesse; that is, for contricioun of synne passid. a straunger; that is, alien fro veri penaunce. in the ioie therof; that is, of remyssioun of synne, and of hope of glorie. leden forth to deeth; that is, the weye of synnes that semeth iust to a synnere, ledith to deth of synne and of helle. an innocent man; that is, an vnkunnyng man, that kan not deme bi twixe a good councel and yuel.

Note return to page 1811 a fool skippeth; rennyng li&yogh;tly fro synne in to synne. and tristith; to gete for&yogh;euenesse bi benygnete, which he mysusith.

Note return to page 1812 richessis; that is, kunnyng and vertue. vnwarnesse; that is, herfor thei ben foolis, for thei biforseen not thingis to comynge.

Note return to page 1813 boonys; that is, vertues ben corrupt bi enuye comyng on tho.

Note return to page 1814 vndurstondinge; that is, a good prelat is acceptable to the king Jhesu Crist, and an yuel prelat schal be punyschid of him scharply.

Note return to page 1815 ourneth kunnyng; that is, it bringith forth kunnyng in tyme and place acceptable. buylith out; that is, bringith forth feruently and fersly.

Note return to page 1816 a plesaunt tunge; that is, of swete speche to the nei&yogh;bore, and ententif to preyer anentis God, to plese him. is a tre of liyf; for as bodily liyf is contynued bi the tre of liyf, so goostly liyf is contynued bi sich a tunge. vnmesurable; to speke. schal defoule the spirit; for synne schal not faile in myche speche.

Note return to page 1817 that kepith blamyngis; in amending him silf. wisere; in eschewinge yuelis to comynge. in plesaunt ri&yogh;tfulnesse; that is, in keping of Cristis councels. strengthe: for the Lord schal defende it.

Note return to page 1818 vnpitouse, etc.; for it is propirte of God, to spare and haue mersy, and so to be pitouse; and therfor he hath abhomynacioun of an vnpitouse man. schal die; that is, bi deth of synne, and ofte bi temporal deth.

Note return to page 1819 fed; that is, delitith in spekinge fonned thingis. ben yuele; bi yuele of peyne, for pouert is defaute of thingis nedeful to sustenaunce. and vnfillable; that is, for tho fillen not the nedynesse, but more encreesen it. the weye of slowe; for a slow man dredith euere to fynde lettingis in the weye.

Note return to page 1820 councelours; feithful and goode, thou&yogh;tis ben brou&yogh;t to effect.

Note return to page 1821 of his mouth; that is, whanne it is appreued of othere goode men and wise.

Note return to page 1822 fat; that is, encreesith vertues, wherynne the strengthe of soule stondith, for vertu preisid encreesith. that is, encreseth his vertues, that ben the substaunce of the soule.

Note return to page 1823 that is, of willis, &yogh;elding to man aftir his desseruingis.

Note return to page 1824 Dyuynyng; that is, reding in hooli scripture, therfor in xvii. co of Deut. the king schal rede in the book of Goddis lawe, in alle daies of his liyf, that he lerne for to drede God. not erre in doom; that is, he schal not &yogh;yue an yuel sentence, if he studieth in hooli scripture, and dredith God. wei&yogh;te and a balaunce; that is, Goddis domes ben iust. iust lippis; that is, iust lippis in iugis ben the wille of iust kingis. as a reyn; for as reyn comynge late is good and swete to the fruytis of erthe, so the mercy of the king is good to hem that han nede to remyssioun.

Note return to page 1825 dressid, of God into an end.

Note return to page 1826 wisdam and wille to teche Goddis plesaunce.

Note return to page 1827 that is, sadnesse of feith and othere vertues.

Note return to page 1828 euere mokering in the erthe bi couetise.

Note return to page 1829 principali for his owne profitt.

Note return to page 1830 for al goith in to the mouth of gloterouse laborers.

Note return to page 1831 diggith yuel; that is, sekith it with diligence. fier brenneth; of wrathfulnesse and of pride.

Note return to page 1832 that is, worchith vnwiseli and out of tyme.

Note return to page 1833 of wraththe and distemperaunce.

Note return to page 1834 parformeth yuel; that is, ymagyneth to parforme.

Note return to page 1835 lord of his soule; bi refreynyng of coueitisis, is betere.

Note return to page 1836 that is, vpon hid thingis.

Note return to page 1837 whanne God chesith which he wole.

Note return to page 1838 wickid tunge; that is, to a tyraunt comaunding wickid thing.

Note return to page 1839 A preciouse stoon; that is, the thing abedun of a desirere, is a precious stoon in hise i&yogh;en, and ech werk he doith prudently, that he be not defraudid of his desire. that is, lijf euerlasting, for the wich a wijs marchaunt solde al that he hadde, and bou&yogh;te it. Mt. xiiij.

Note return to page 1840 of ech vertuous man, that Poul clepeth a crowne of lijf.

Note return to page 1841 that rehersith, etc.; that is, pupplischith with out iust cause.

Note return to page 1842 leeueth watir; that is, drynkith ouer strong wyn. of stryues; that risen of drunkenesse. he forsakith doom; in hirting his nei&yogh;bore with out cause.

Note return to page 1843 that is, he that letteth water renne forth, and he that bigynneth strifes, doon lijk thingis.

Note return to page 1844 What profitith it, etc.; as if he seie, no thing; for he vsith not tho to good but to yuel, and may not gete wisdom bi tho.

Note return to page 1845 of yuel geten good.

Note return to page 1846 disserueth falling to helle.

Note return to page 1847 in boosting and other cursed speche.

Note return to page 1848 that turneth the tunge; that is, flaterith in presence, and deffameth in absence of a man.

Note return to page 1849 sekith occasiouns; that is, feyneth causis.

Note return to page 1850 hoolsum loore and amaundement.

Note return to page 1851 deep watir; that is, the wordis of a man perfit in kunnyng and vertu, conteynen deep sentence, to which not ech man may li&yogh;tly ateyne, as nethir to the botme of deep watir. a stronde flowinge ouer; in to othere men bi good teching. is the welle of wisdom, in the soule of a wise man, fro whiche welle the watir of wisdom is brou&yogh;t out to othere men. chidingis; of othere men chidinge to gidere. double tunge; that flaterith in presence, and bacbitith in absence. of the wombe; that is, til to the herte. drede; this vers til thidur he that is neische, is not in Ebreu.

Note return to page 1852 into other men bi good teching.

Note return to page 1853 that is, to the herte.

Note return to page 1854 castith out a slow man; that is, the drede of trauel castith him doun fro bigynnyng of good werk. to wymmens condicioun; that is, men that ben neische as wymmen to worche good. the catel of a riche man, etc.; that is, he tristith in hise richessis, as in a wallid citee, thou&yogh; he is ofte disseyued in this.

Note return to page 1855 to God and to a true frend.

Note return to page 1856 ordeynyng the weie of his delyueraunce.

Note return to page 1857 a mannus wombe; that is, the kunnyng of vertuouse man schal be encreessid bi his trewe teching. deth and liyf; that is, deth of synne is in the mysvsing of the tunge, and the liyf of grace is in the goode vsing therof.

Note return to page 1858 that is, his mynde, or his desire, shal be fulfilled for his vertuous wordis; of thi wordis thou shalt be iustified. Mt. xii.

Note return to page 1859 that is, doith heedli hise werkis.

Note return to page 1860 a&yogh;ens God; that is, bi vnpacience he brekith out in to the blasfemye of God.

Note return to page 1861 not ascape; Goddis doom, in whiche he must &yogh;elde resoun of ech idil word, and myche more of a leesing.

Note return to page 1862 wordis oneli; that is, a dissiple that loueth more the fairnesse of wordis than the good sentence, reportith no thing of truthe of the techere, ethir so litil, that it is worthi to be rekenyd as for nou&yogh;t; ethir thus, a techere that hath onely wordis and no goode dedis, schal gete no mede of God. goodis; of grace in present tyme, and of glorie in tyme to comynge.

Note return to page 1863 mynde bi Goddis vertue.

Note return to page 1864 knowun bi pacience; that is, the teching of apostlis and of othere techeris, in the bigynnyng of the chirche, was knowun bi this, that they dredden not to die for it. to passe ouer wickid thingis; that is, to do not wickid thingis, but more to suffre peyne.

Note return to page 1865 hungur; in suffringe defaute of goostly goodis, and ofte of bodily goodis. his weye; that is, the kepinge of Goddis heestis. schal be slayn; bi deth of synne and of helle.

Note return to page 1866 the drede of the Lord and his lawe.

Note return to page 1867 dispeire thou not; of his lernyng, thou&yogh; he takith litil ether nou&yogh;t in the bigynnyng, for ofte siche children ben wel lerned in the ende. thou&yogh; he lerne not at the bigynnyng; but contynue in techinge, and he shal lerne.

Note return to page 1868 in withdrawing of teching.

Note return to page 1869 a man liere; that is, than a my&yogh;ti man that bowith awey fro ri&yogh;tfulnesse, bi leesingis. plente; of blis, of the worste; deuel, which in no maner may nei&yogh;e thidur. wisere; that is, lesse fool, for [it] schal amende him in sum thing.

Note return to page 1870 deuourith; that is, swolewith gredily.

Note return to page 1871 foolis; that is, brekeris of Goddis lawe.

Note return to page 1872 wyn is lecherouse thing; that is, makith lecherie; wherfor Jerom seith, a wombe brennynge of wyn, spueth out soone in to leccherie. Wherfor Loth, bi the drynking of wyn, dide leccherie with hise dou&yogh;tris, in xix. co. of Gen. delitith in these; that is, drunknesse and leccherie. wiys; for euer either deuourith resoun, and causith dulnesse.

Note return to page 1873 a wise man; that is, a diligent disciple. schal drawe it out; in axinge of him diligently and warly.

Note return to page 1874 a wei&yogh;te; grettere in biynge, and a wei&yogh;te lesse in silling; and so of a mesure. abhomynable; for it is thefte, colourid by the colour of ri&yogh;tfulnesse; wherfor Jerom seith feyned hoolynesse ether equyte, is double wickidnesse. sleep; vnmesurable bi slouthe. opene thyn i&yogh;en; that is, be thou wakir, and diligent in thi werkis.

Note return to page 1875 the breed of leesing; that is, getun bi a leesing. to a man; liere. with rikenyng; bi bittirnesse of penaunce, for he seeth that he dide yuel. bi gouernayls; that is, prudence, councel, and experience, and not oneli bi bodily strengthe; therfor at Romayns, that maden al the world soiet to hem silf bi batels, a kny&yogh;t, were he neuere so strong, if he hadde not wisdom, he was seid a kny&yogh;t with outen i&yogh;en.

Note return to page 1876 schewith priuytees; that is, councels bitakun to his feithfulnesse. gilefully; schewinge frenschipe, whanne he is an enemy priueli. alargith hise lippis; that is, bihetith grete thingis, and fillith litle ethir nou&yogh;t. hastith; bi coueitise to gete it vnduly. wante blessing; for the grettere schal suffre peyne aftir deth, and comynly his eir schal not reioysche it at the ende.

Note return to page 1877 that is, a stoon bouwe.

Note return to page 1878 The lanterne; for kindly li&yogh;t of resoun is sum preenting of Goddis li&yogh;t. of the wombe; that is, herte.

Note return to page 1879 Mercy and treuthe; for merci without ri&yogh;tfulnesse, is cowardise, and ri&yogh;tfulnesse with out merci, is cruelte, for tho distrien a king and rewme.

Note return to page 1880 horenesse; that is, the eldnesse and sadnesse of wittis, with hoornesse of the heed. The wannesse of wounde; causith distriyng of rychessis in yuele werkis.

Note return to page 1881 mercy and doom; that is, the werkis of merci doon to nedi men, and the werkis of ri&yogh;tfulnesse doon to men oppressid, plese more God than doen sacrefices; for Crist in his membris hath nede to these werkis, as he seith in xxv. co. of Math. is synne; that is, thei kunnen dresse her vnderstonding to synne, and not to good, as Jeremye seith in iiii. co. strong man; that is, bi strengthe of soule and of bodi.

Note return to page 1882 tunge of leesing; as flatereris of riche men and false avocatis doen. veyn; that is, voide of vertu. and with outen herte; for he suffrith defaute of good herte. to the snaris of deth; of synne, and of helle. hem doun; to helle. nolden do doom; that is, lyue iustli with the nei&yogh;bore.

Note return to page 1883 to make doom; that is, to parforme ri&yogh;tfulnesse. drede; for thei dreden euere to be takun therynne, therfor ben dredeful comynly. of doctryn; that is, good doctryn.

Note return to page 1884 giauntis; that is, of men yuele rulid, ether of fendis.

Note return to page 1885 metis; that is, vnmesurably.

Note return to page 1886 for a iust man; that is, for the yuel of peyne doon to a iust man, an vnpitouse man, that dide that yuel, schal be &yogh;ouun to grettere peyne.

Note return to page 1887 of greet trespasse; that is, of raueyn, ether of thefte.

Note return to page 1888 victorie; for he makith the lowere my&yogh;tis soiet to resoun, and this is the moste victorie. amendith his weye; that is, of litle defautis whiche he doith in this liyf, thou&yogh; he be ful iust.

Note return to page 1889 A riche man, etc.; God makith a pore man, that he haue merit of pacience, and he makith a riche man, that he haue merit of mersy, in helpinge a pore man.

Note return to page 1890 richessis, glorie, and liyf; that is, euerlastinge richessis, glorie of seyntis, and euerlastinge liyf. Armuris and swerdis; that is, the mysvsyng of tho. fro tho; that is, fro mysvsing of tho. a prouerbe; that is, a word seid comynly.

Note return to page 1891 sowith wickidnesse; that is, yuel teching, dissencioun, and hatrede. yuels; of synne and of peyne. &yogh;erde of his ire; that is, the power bi which he dide yuele.

Note return to page 1892 He that &yogh;yueth &yogh;iftis; this vers, til thidur, Caste thou out, etc., is not in Ebreu.

Note return to page 1893 kepen kunnyng; that is, a man hauyng very kunnyng, which is of the helthe of soule.

Note return to page 1894 The mouth of an alien; that is, of fals doctryn, for it ledith to the depthe of helle. wrooth; for bi ire a&yogh;enus a man, he with drawith fro him his grace, and so he fallith fro synne in to synne, and ofte in to fals doctryn and eresie.

Note return to page 1895 in thre maneris; that is, in thre partis of the Elde Testament, that ben the lawe, hooly stories, and profetis; and herbi Salamon spekith in the persoone of God, ether he spekith this in his owne persoone of his thre bokis, Prouerbis, Ecclesiastes, and Songis, that techen what is trewe and fals, what is good and yuel, and what is leueful and vnleueful. that senten thee; in Ebreu it is, to men axinge thee, and thus the sentence is pleyn.

Note return to page 1896 breed of a leesing; that is, getun bi a leesing. riche; ouer dwe mesure. mesure; of iust resoun. to thi prudence; that is, sutilte ether felnesse in geting.

Note return to page 1897 coniectere; that is, expownere of dremes.

Note return to page 1898 with thee; that is, he sekith not thi profiyt.

Note return to page 1899 mi reynes; that is, my body.

Note return to page 1900 wastid; as to outermere goodis, that ben spendid in suche thingis, and as to goodis of kynde, that ben peirid and corrupt in siche thingis. with clothis; that is, with vile clothis; therfor in Ebreu it is, with clothis to-rent; as if he seye, no thing schal dwelle to thee wherynne thou schalt slepe, no but vile clothis and to-rent. Bie thou truthe; bi the trauel of studie. nyle thou sille wisdom and teching; for it owith to be &yogh;ouun frely, and for it passith al priys of money, netheles a techere of wisdom may take liyflode and clothing for his trauel, &yogh;he, it is due to him of the comynalte, for the prestis of Egipt, that studieden in filosofie, weren susteyned of the comun goodis.

Note return to page 1901 thyn herte; to thenke on my teching. mi weyes; in suynge my werkis. an hoore; that is, fals doctryn. a streit pit; for of hard a man may go out therof. vnwar; that kunnen not deme bitwixe hoolsum doctryn and yuel doctryn. schal sle; bi deth of synne and of helle; in Ebreu it is, schal adde dispiseris in men; that is, schal multiplie dispiseris of God among men. Also this lettre mai be expowned of a bodili hoore, which is seid a deep dich, for many &yogh;onge men and elde fallen in to it; also sche is seid a streit pit; for a man goith not out of the synne of leccherie, no but with hardnesse. And sche settith aspies, in drawinge vnchast men bi flatteringis and cossis.

Note return to page 1902 is wo; that is, cursing and myshap. dichis; that is, prisouns vndur the erthe. without cause; that is, not maad bi swerd, but bi her owne falling. putting out; that is, febling and derking of the i&yogh;en.

Note return to page 1903 in wyn; drunkun ouere myche. as an addre, etc.; for it wastith temporal goodis, and goodis of kynde, and goodis of grace, for it indusith to vices, and most of leccherie. as a man slepinge; for the couetise of lecherie byndith the resoun and wit. of the see; that is, of this world, for it is hurlid with the watris of temptaciouns and of vices. a gouernour aslepid; the bodi is the schip, the soule is the gouernour; the soule is seid aslepid, whanne it is boundun with sleep ether with lust of leccherie.

Note return to page 1904 straunge wymmen; that is, hooris and auoutressis.

Note return to page 1905 the steere; is ri&yogh;tful doom of resoun. schalt seie; whanne the sleep ether lust is passid. thei beeten me, etc.; for as a man oppressid bi sleep for ouer greet drunkenesse, perseiueth not thanne, thou&yogh; he is smytun ether drawun, so he that is holdun with greet lust of leccherie, perseyueth not thanne the yuels of synne and of peyne, in to whiche he renneth. schal Y wake, etc.; as he that is customable to drunkenesse, goith a&yogh;en to drynking soone aftir waking, and is enclyned herto bi yuel custom, so he that is customable to leccherie, thou&yogh; he wakith sumtyme, turneth a&yogh;en to his spuyng, for the yuel custom ether corrupcioun of fleisch hurlinge him therto.

Note return to page 1906 prudence; that is, good gouernayl. Celeris; that is, the hertis of hereris. ful fair; for goostly richessis ben euer preciouse, and ful faire, but bodily richessis han sumtyme filthe knyt to tho. hi&yogh; to a fool; for he mai not ateyne therto.

Note return to page 1907 dispeirist; of ascaping of perel.

Note return to page 1908 to deth; vniustly.

Note return to page 1909 founde; that is, in thenking, and in fillinge in werk. laste thingis; in goodis of the world to comynge. wickidnesse; that is, occasioun to defame him, for he trespasside in sum thing. seuene sithis; that is, ofte, for present liyf may not be led with out synne by comyn cours. falle in to yuel; without amendinge. ire fro him; and turne it on thee, for the yuel stiring of thi soule. Stryue thou not; that is, with vncorrigible men bi word of blamyng, but a iuge owith stryue with siche men bi peynes, that thei be refreyned fro yuel, and other men be maad aferd. to wise men; that is, to iugis, and to men stonding ny&yogh; hem.

Note return to page 1910 to knowe a persoone in doom; that is, to fauore him more than is ri&yogh;tful, for ony famyliarite. kisse lippis; that is, schal reforme pees, whos signe is kissing to gidere. Make redi thi werk; that is, first purueye to thee of feeldis, and vyneris, and othere necessaries to liyf. bilde thyn hows; that is, take a wiyf, and gendre children; ether thus, first studie thou hooly writ, and se the glosis of trewe doctouris, and aftirward make to thee dissiplis bi hoolsum teching.

Note return to page 1911 teching; wise men seynge the necligence of slowe men, and of foolis, ben more bisi to kepe and tile her possessiouns; ether bi the feeld and vyner, is vndurstondun the consience of a man, which whanne it is not kept bisily, is fillid with dyuerse vices; and wise men that biholden this, ben bisiere to purge her owne consience.

Note return to page 1912 The glorie of God is to hele a word; that is, the priuyte of hooly scripture. The bigynnyngis of Genesis and of Esechiel ben &yogh;ouun priuely, ether bi heling, that vnfeithful men be scorned, and Cristen men ful of studie be ocupied, and wondre on the depthe of Goddis wisdom. seke out a word; that is, the sentence of Goddis word, tau&yogh;t priuely.

Note return to page 1913 gloriouse, etc.; in pressynge forth thee ouere dwe mesure, lest thi schame sue.

Note return to page 1914 vnhonest; that is, telle thou not soone to othere men the pryuy yuels of thi nei&yogh;bore, lest thou maist not &yogh;elde good fame to thi nei&yogh;bore, which fame thou hast hirt.

Note return to page 1915 Grace; this vers til thidur, a goldun pomel, etc., is not in Ebreu.

Note return to page 1916 the coold of snow; that is, wynd kelinge reperis, at the maner of coold of snow.

Note return to page 1917 be fillid; that is, anoyed.

Note return to page 1918 Vynegre in a vessel; this vessel is a spice of salt, and brekith and frothith, whanne vynegre is put on it. songis; that is, the seiyngis of the lawe and of profetis. to the worste herte; that is, to a man obstynat in synne, for he is not amended, but more is wroth, and is stirid to dispysingis.

Note return to page 1919 fede thou him; that is, helpe thi nei&yogh;bore set in nede. colis. etc.; that is, thou schalt induce him to do repentaunce of the yuel which he dide to thee, ether asayede to do. schal &yogh;elde to thee; that is, meede for the charite of the nei&yogh;bore; in Ebreu thus, and the Lord schal make him pesible to thee.

Note return to page 1920 A welle; troblid leesith fairnesse bi a litil mouyng, a brokun veyne is signe of deth. so is a iust man fallinge; that is, doinge synne bifor a wickid man, for he defameth him myche for a litil fal, and of a festu he makith a beem.

Note return to page 1921 a serchere of maieste; that is, wole mesure dyuyn thingis bi his owne wit. schal be oppressid of glorie; that is, schal falle in to errour. as a citee opyn, etc.; that is, as the ynnere thingis of sich a citee ben opyn to hem that wolen entre, so the priuytes of sich a man ben opyn to othere men.

Note return to page 1922 as snow; is vnsemely. in somer; for it is a&yogh;enus the kynde of the tyme. in heruist; for it peirith the ripe corn, and disposith to corrupcioun. glorie; that is, onour, to be &yogh;ouun in opyn place. This word forwhi is not in Ebreu, but it sueth thus, as a brid, etc. so cursing brou&yogh;t forth with out resonable cause schal not come; that is, on him in to whom it is brou&yogh;t forth, as a bird vnstable of abiding, that fleeth ouer to a certeyn place, turneth not a&yogh;en.

Note return to page 1923 Answere thou not; that is, foly, as he spak folily. answere thou a fool, etc.; in declaringe resonably.

Note return to page 1924 drynkinge wickidnesse; that is, drynk noyful to him silf.

Note return to page 1925 so a parable; that is, teching, for foolis techen vnsemely.

Note return to page 1926 sendith a stoon in to the heep of mercurie; that is, to bielde a temple in the onour of this idol. onour to an vnwise man; for euer either onour is lost; in Ebreu thus, He that sendith a stoon in to the brood place of the slynge, etc.; that is, a stoon is leid there, to be sent an hi&yogh; a&yogh;enus the kinde of the stoon; so onour &yogh;ouun to an vnwise man, is a&yogh;enus resoun, sithen it owith to be &yogh;ouun to a wiys man onely. a thorn; as a drunkun man hauynge a thorn in his hond, prickith him silf and othere men, so doith a fool techinge ethir prechinge.

Note return to page 1927 causis; that is, plees.

Note return to page 1928 his foly; that is, greet foly, ether malice, that makith him abhomynable to God and men. an vnkunnyng man; that is, knowinge his ignoraunce.

Note return to page 1929 semeth wisere; in sekinge the reste of his fleisch, than excelent wise men.

Note return to page 1930 chiding of anothir man; that is, he that sufrith no wrong of an othir man, excitith him with whom he chidith with out cause, to bite him bi word ether dede. Y dide pleynge; whanne he may not excuse the opyn malice of dede, he denyeth the malice of entent which is hid. to the ynneste thingis of the herte; that is, he feyneth him to speke for the loue of ri&yogh;tfulnesse, ether for the good of him to whom he spekith, ether of whom he spekith; but he purposith to anoye til to the herte. with foul siluer; that is, with the dros of siluer, as it is in Ebreu. bolnynge lippis; that is, spekinge with bolnyng of pride. for vii. wickidnessis ben in his herte; that is, the vnyuersite of malice, ethir of wickidnesse. a dich delueth; that is, makith redy falling to another man. slidur mouth; that kepith not priuyte. worchith fallingis; in openynge councel to aduersaries.

Note return to page 1931 Haue thou not glorie on the morewe; that is, dilaye thou not a good werk, vndur hope of tyme to comynge more able. stirid; bi ire, ethir woodnesse; no man may suffre this, no but ful wiys and pacient.

Note return to page 1932 opyn repreuyng; bi which repreuyng good cometh to him that is repreuyed. than loue hid; that is, not schewid in werk, for no good cometh therof to him that is loued. woundis of the louyere; that ben doon to amending of him that is loued. gileful cossis; than ben maad to disseyuing of him that is kissed. forsakith his place; that is, hows, and meynee, and chargith not of the cure of hem; and bi this is vndurstondun the malice of a prelat, dispisynge the cure ether helthe of soulis, for bisynessis and offices of erthely thingis.

Note return to page 1933 answere a word to a dispisere; that is, to him that dispisith truthe, in conuyctinge ether ouercomynge him resonably.

Note return to page 1934 that blessith his, etc.; that is, flaterith him opynli. and risith bi ny&yogh;t; that is, doith this bisili.

Note return to page 1935 with holdith; that is, enforsith to withholde fro her nysete. holdith wynd; and this is inpossible, ether ful hard. the oile of his ri&yogh;thond; for oile holdun in the ri&yogh;t hond, be it streyned neuere so harde, goith out; so a nyse womman, how myche euer sche be restreyned, fyndith weyes to do yuele.

Note return to page 1936 so and the i&yogh;en of men, etc.; coueytouse men moun not be fillid; for whi coueytise is not decreessid, but encreesid bi thingis getun. bi the mouth of preiseris; for herbi it apperith, wher he is verili vertuouse, ether nay, if he is not enhaunsid, ether proud, bi the preissing in ony maner, but is maad betere, the truthe of the vertu apperith, which preisid, encreesith; if he is enhaunsid, the falsnesse aperith.

Note return to page 1937 the herte; this vers is not in Ebreu.

Note return to page 1938 thou&yogh; thou betist a fool, etc.; that is, he schal not be amendid, bi what euer chastising ethir beting moun.

Note return to page 1939 the cheer of thi beeste; this is expowned of prelatis that han cure of soulis thus. knowe thou diligently the cheer of thi beeste; that is, the liyf and condiciouns of men suget to thee. for thou schalt not haue power to amende hem contynuely; that is, aftir deth. but a coroun, of glorie, schal be &yogh;ouun to thee, if thou vsist well the power bitakun to thee.

Note return to page 1940 and kidis to the prys of the feeld; that is, that thou bie feeldis bi the priys of tho, ethir that thou tile feeldis now had; and bi lambren and kidis ben vndurstondun here, also othere beestis nedeful to liyflode.

Note return to page 1941 liyflode to thyn handmaydis; that is, if thou hast in thyn hows beestis that suffisen to thi liyflode, and of thyn hows, be thou not bisi to seke othere thingis more delicat.

Note return to page 1942 as a lioun tristing; in the Lord.

Note return to page 1943 for the kunnyng of these thingis; that is, of mannus thingis worthi to be doon.

Note return to page 1944 ben kyndlid; that is, ben moued bi feruent loue of the lawe, and of ri&yogh;tfulnesse.

Note return to page 1945 perseyuen alle thingis; that ben nedeful to execusioun, ethir parformyng of ri&yogh;tfulnesse.

Note return to page 1946 that fedith; in spending his catel therynne.

Note return to page 1947 and fre encrees; in resseyuynge ouer the stok, ether ouer hool dette, netheles without couenaunt.

Note return to page 1948 that bowith awey his eere; that so he do the contrarie of lawe more leuefully, and with out remors ether biting of consience; for it cometh of greet lust to do synne, that a man nyle kunne the lawe, lest bi kunnyng therof he be lettid of synne, ether withdrawun therfro. in an yuel weye; that is, drawith hem to yuel, bi his councel. perisching; of dedly synne, and of helle.

Note return to page 1949 schal serche him; that is, schal knowe his councel.

Note return to page 1950 that hidith his grete trespassis; in the doom of consience, that is confessioun.

Note return to page 1951 euere dredful; lest he offende God in ony thing.

Note return to page 1952 of hard soule, schal falle, etc.; that is, he that chargith not of trespas a&yogh;enus Goddis lawe, schal falle in to yuel of synne and of peyne.

Note return to page 1953 A roring lioun, etc.; as a lioun deuourith beestis, so a wickid king spulith hise sugetis of her goodis, that moun not a&yogh;en stonde him.

Note return to page 1954 schal oppresse, etc.; for he hath wickid mynystris indusinge him to this malice, and he kan not perseyue.

Note return to page 1955 the blood; that is, sekith vniustli the deth of a man.

Note return to page 1956 sympli; that is, innocentli.

Note return to page 1957 schal falle doun onys; that is, with out rising a&yogh;en to good.

Note return to page 1958 that hastith, etc.; coueytinge ouer myche herto.

Note return to page 1959 a face in doom; that is, fauerith a man for singuler famyliarite, more than is ri&yogh;tful.

Note return to page 1960 avauntith; in magnefiynge ouer mesure hise seiyngis ether dedis.

Note return to page 1961 tristith in his herte; that is, ouer myche in his owne wit. is a fool; for he is presumptuouse and proud, and pride makith blynd the vndurstonding.

Note return to page 1962 Sudeyn perischyng; of body and of soule. with hard nol; that is, an obstynat soule. helthe schal not sue him; for his synne is vncurable, for it is a spice of synne a&yogh;enus the Hooly Goost, which synne is seid vnable to be for&yogh;ouun, that is, is not able to be for&yogh;ouun eseli, ethir of ful hard to be for&yogh;ouun.

Note return to page 1963 a net, etc.; for he lettith his going forth in hise werkis, in withdrawinge fro him the biheest in which he tristide. A snare; of many fold synne and of helle. A iust man knowith; that is, enforsith to knowe, that he may helpe. kunnyng; to do wel, for wickid men kunnen not do wel.

Note return to page 1964 If a wise man stryueth with a fool; that is, trauelith to amende the fool. wher he; that is, the wise man. is wrooth; in repreuynge scharply the fool. lei&yogh;ith; in monestinge him swetely. reste; that is, amending of the fool. Menquelleris; ether men of bloodis, that is, schederis out of myche blood. haten a symple man; that is, goynge with out doublenesse of gile. seken his soule; that is, to saue his liyf. alle mynystris vnfeithful; for they seken to plese him, and sue him of siche wordis of flateryng and of bacbiting; as it is opyn of kyng Saul, that pursuede Dauyth, for the flateryngis of Doech, and othere men liyk him.

Note return to page 1965 of leesing; that is, of flatering and of bacbiting.

Note return to page 1966 the Lord is li&yogh;tnere, etc.; for he enspirith wille to the riche man, to releeue the pore man; and wille to the pore man, to preye for the riche man.

Note return to page 1967 A seruaunt; vnbuxum and rebel.

Note return to page 1968 He that takith part with a theef, etc.; in ix. maneris is maad part taking ether consent of thefte; firste whanne a man comaundith his seruaunt ether suget to do thefte; the ii. in councelinge a straungere to do thefte; iii. in consentinge, where it schulde not be don with out his consent; iiii. in flaterynge ether preisinge a theef, ether a raueynour; v. in ressettinge a theef, ether his thefte; vi. in beynge stille, whanne he seeth thefte doon, which he my&yogh;te lette bi speking, ether cry; vii. in not putting forth him silf and lettinge not thefte, whanne he is holdun herto, as a iuge, ether kepere of the lond; viii. whanne, aftir thefte don, enquering is maad therof, that it be foundun, and he knowith sum thing therof, and schewith not; the ix. in takinge part of the thefte.

Note return to page 1969 charginge; that is, enquering thefte, vndur the peyne of curs, ether in other maner.

Note return to page 1970 a sone keping, etc.; this vers is not in Ebreu.

Note return to page 1971 that gaderith, etc.; Salomon is seid a sone gaderinge and spuynge, to signefie the greetnesse of wisdom gaderid in him, and the excelence of his teching.

Note return to page 1972 Y am the moste fool; Salomon bi the Hooly Goost bifor si&yogh;, that simple men not lettrid schulden be li&yogh;tned of God in thingis that perteynen to helthe of soulis; and this in the tyme of Crist; and of sich a symple man seith Salomon, Y am the moste fool of men, that is, vnlettrid and symple. and the wisdom of men; that is, wisdom of temporal gouernail of mennus thingis, is not with me. Y lernede not wisdom; that is, kunnyng of filosofie. and Y knew not the kunnyng of seyntis; that disposith to euerlastinge helthe. Who stiede in to heuene and cam doun; that is, it is God that gouerneth heuenly thingis and erthli thingis, and God the Fadir, and God his Sone, ben with out bigynnyng and ende. And a filosofore may not knowe this bi worldly wisdom, but this is knowun oneli by Goddis wisdom.

Note return to page 1973 Adde thou not, etc.; contrarie, netheles tho thingis that declaren Goddis word, moun be addid wel and meedefuly.

Note return to page 1974 beggeri; he spekith this in the persoone of a siyk man, that kan not wel vse prosperites with out pride, nether aduersite with out grucching.

Note return to page 1975 Accuse thou not, etc.; that is, no but for a iust cause.

Note return to page 1976 i&yogh;en ben hi&yogh;, etc.; that is, whos pride of herte apperith opinli with out forth, in the i&yogh;en and lippis.

Note return to page 1977 twei dou&yogh;tris, etc.; that is, auarice and leccherie, that ben neuere fillid. that is, auerice and couetise.

Note return to page 1978 helle, etc.; that is, the deuel, that euere enforsith more and more to drawe synneris to himsilf. of the wombe; that is, of a leccherouse womman.

Note return to page 1979 weye of an egle; that is, of Crist, in his assencion. weye of a serpent; that is, of Crist, in his rising a&yogh;en. of a schip in the myddis of the see; that is, of Crist, in his conuersacioun in the world. of a man; that is, of Crist, perfit man in kunnyng and vertues. in a &yogh;ong wexinge womman; that is, in the blessid Virgyn.

Note return to page 1980 A lioun strongeste of beestis; that is, the rewme of Babiloyne. a cok gird the leendis; that is, the rewme of Perseys, netheles cok is not in Ebreu. a ram; that is, Alisaundre the Grete, ether the rewme of Grekis. and a king a&yogh;enus whom no man schal reise the hond; thus it is in Ebreu, that is, a&yogh;enus whom no man schal moun a&yogh;enstonde; and this signefieth the rewme of Romayns, that was strongere than the rewmes biforgoinge. apperith a fool; foli apperith more in a fool, whanne he is set in an hi&yogh; staat; and if he hadde wist this, he hadde be stille vnauaunsid.

Note return to page 1981 He; thou&yogh; Latyn bookis han here and he, in Ebreu is not and; for the sentence of this vers is not couplid to that, that goith bifore.

Note return to page 1982 botere; that is, mater saddere than mylk, that schulde not be thristid out.

Note return to page 1983 Lamuel, the king; that is, Salomon. Lamuel is interpretid, with whom God is, for God was with Salomon in the bigynnyng of his rewme.

Note return to page 1984 the visoun; that is, teching ether blamyng.

Note return to page 1985 do awey kyngis; Ebreys seyen, to make fatte kingis; and this acordith betere to the lettre suynge.

Note return to page 1986 wyn, etc.; that is, to drynke ouer mesure.

Note return to page 1987 &yogh;yue &yogh;e sidur; that is, drynk able to make drunkun.

Note return to page 1988 Opene thi mouth, etc.; that is, alegge thou ri&yogh;tfulnesse, for him that kan not plete in his cause.

Note return to page 1989 that passen forth; that is, of straungeris goinge thorou the lond.

Note return to page 1990 deme thou a nedi man, etc.; that is, do thou execucioun of ri&yogh;tfulnesse, for nedi men and pore, that han a iust cause.

Note return to page 1991 a strong womman; Cristen doctours expownen comynly this lettre, til to the ende, of hooly chirche, which bi figuratif speche, is seid a strong womman; hir hosebonde is Crist, hir sones and dou&yogh;tris ben Cristen men and wymmen; and this is the literal vndurstonding, as thei seyen; and this exposicioun is resonable, and set opinly in the comyn glos. But Rabi Salomon seith, that bi a strong womman is vndurstondun hooli Scripture; the hosebonde of this womman, is a studiouse techere in hooly Scripture, bothe men and wymmen; for in Jeroms tyme summe wymmen weren ful studiouse in hooly Scripture.

Note return to page 1992 &yogh;af prey, etc.; in Ebreu it is, liyflode.

Note return to page 1993 to stronge thingis; in Ebreu it is, to the wherne; and the lettre suynge acordith wel herto.

Note return to page 1994 to a Cananey; Ebreys seyen, to a marchaunt; and this acordith more to the lettre biforgoinge.

Note return to page 1995 The wordis; for many men erriden in the mater of blis of man, and summen seiden, that mannus blis stondith in richessis, othere men seiden in delices, othere men seiden in onours, and so of many othere goodis, that moun be getun in present tyme bi mannus trauel; therfor Salomon schewith in this book, that mannus blis stondith not in siche goodis, but in God, which is good with outen ende; and in i. co. he preueth that mannus blis stondith not in kunnyng, for kunnyng getun bi mannus weye is vnprofit and diseseful, and quyetith not a mannus desir.

Note return to page 1996 of Ecclesiastes; that is, of Salomon, for Ecclesiastes is seid a spekere to the puple.

Note return to page 1997 The vanyte, etc.; that is, the moste vanyte. and alle; thingis in whiche false men setten blis. ben vanyte; that is, ful veyne. vndur the sunne; that is, in present liyf; as if he seye, ech man may preue bi experience, that he getith not of his trauels no but vnstable good and able to be lost, nameli, bi deth, which he may not ascape.

Note return to page 1998 The spirit, etc.; that is, the sunne; not for it hath a soule, but for it causith liyf in these lowere thingis.

Note return to page 1999 ben harde; to be vndurstondun.

Note return to page 2000 that was; bothe in thingis and in opynyouns of men. schal come; thou&yogh; in the meene tyme it ceessith and is for&yogh;etun.

Note return to page 2001 this worste ocupacioun; in Ebreu it is yuel ocupacioun; for thou&yogh; kunnyng getun bi mannus weye is good in it silf, netheles it is yuel, in as myche as it hath trauel and turment of studie knyt therto, and for sumtyme it is a letting of more good, that is, of deuocioun and of preyer.

Note return to page 2002 that Y schulde knowe prudence; that rulith wel in mannus thingis worthi to be doon. and doctryn; that is, the vertu of Goddis lawe. and errours; aboute dyuyn thingis. and foly; aboute mannus thingis, to eschewe and impyngne siche errours and foli.

Note return to page 2003 in myche wisdom; of man. is myche indignacioun; for siche kunnyng bolnyth with pride, and a proud man is li&yogh;tli stirid to indignacioun.

Note return to page 2004 also trauel; for men that han dedeyn and ben vnpacient, feelen many angwischis with ynne hem silf.

Note return to page 2005 Y seide in myn herte; in ii. co. Salomon schewith, that mannus blis is not in delices of bodi.

Note return to page 2006 wisdom dwellide, etc.; til that he was disseiued bi wymmen.

Note return to page 2007 and Y denyde this my part; that is, lustful liyf. my part; that is, blis; for he was disseyued by wymmen, and felde in to this errour.

Note return to page 2008 Y passide to biholde wisdom; that is, Y bihelde that trauel is aboute the geting of kunnyng, and most in dyuyn thingis, which is seid wisdom propirly. Of this place and othere liyk, sum men seyen, that Salomon dide penaunce in the ende; but it semeth that this penaunce was not sufficient and perfit, for he distriede not the idols whiche he hadde maad, as Y seide fulliere in xxx. co. of Prouerbis. what is a man, etc.; that is, of what vertu, that he may ateyne to God bi the knowing of creaturis. Salomon spekith ofte in this book, in the persoone of othere men, not oneli that seyen truthe, but also that erren, that the truthe appere more bi contraries leid togidere.

Note return to page 2009 ben in his heed; that is, in the hi&yogh;ere part of soule that &yogh;yueth tent to contemplacioun of dyuyn thingis.

Note return to page 2010 in derknessis; for he thenkith erthely thingis aloone and sensible, whiche comparisound to God ben derknessis. was of euer either; that is, of the wise man and of the fool. Salomon seith this in the persoone of hem that denyeden vndedlynesse of mannus soule. ben yuel; that is, defautif. and turment of the spirit; Salomon asoilith not here this obieccioun maad a&yogh;enus the truthe, for obieccioun takith opinli fals, and for a wiys man and iust schal haue meede, and a fool schal haue peyne with outen ende.

Note return to page 2011 vanyte; that is, veyn trauel, and with out fruyt, as if he seie, &yogh;is.

Note return to page 2012 to ete and drynke; that is, to lyue couenabli bi thingis getun. goodis of hise trauels; in spendinge a part of the goodis in the werkis of pitee and of liberalte. and this is of the hoond of God; that is, good grauntid of God, and is not so greet good, that it is mannus blis.

Note return to page 2013 in delices, etc.; that is, wymmen, as if he seide, no man.

Note return to page 2014 and gladnesse; that is, glad liyf in vsinge wel temporal goodis.

Note return to page 2015 and &yogh;yue to him that plesith God; not that he &yogh;yueth wilfuly to goode men; but for whanne he is deed, siche goodis ben &yogh;ouun to goode men ful ofte, as whanne Nabal was deed, hise goodis camen to Dauyth, in III. book of Kingis, xxv. co. but also this; that is, bisynesse in sich gadering of goodis, whiche goodis the getere vsith not, but ben &yogh;ouun to othere men.

Note return to page 2016 han tyme; in iii. co. Salomon remoueth long liyf fro mannus blis, which long liyf is wont to be desirid of men, outakun feweste men and ful perfit, as Poul desiride to be deed, and to be with Crist.

Note return to page 2017 Tyme to sle; aduersaries of ri&yogh;tfulnesse ether of comynalte.

Note return to page 2018 tyme to colle; that is, to &yogh;yue tent to generacioun, in &yogh;ong age of hem that ben weddid. tyme to be fer; that is, in eelde, whanne the vertu of gendring failith, and whanne comyn turment is of the puple; therfor men and beestis weren chast in the arke in the grete flood of Noe, as Ebreys seyen.

Note return to page 2019 What hath a man more; no but vncerteynte of kunnyng. of his trauel; in long bisynesse of studie; as if he seye, litil ether nou&yogh;t; for thou&yogh; men lyuen neuere so longe, they atteynen not to perfit knowinge, &yogh;he, of the leeste thing. Y si&yogh; the turment; in ocupacioun of studie. which God &yogh;af to the sones of men; in as myche as he &yogh;af to hem vndurstonding to enquere siche thingis.

Note return to page 2020 God made alle thingis goode in her tyme; that is, of creacioun. of hem; that is, of men. fynde not, etc.; in knowynge that werk parfitly, thou&yogh; he schulde lyue bi ful long tyme.

Note return to page 2021 in his liyf; that is, to lyue couenabli and vertuously, bi the cours of kynde, so that he be apayed with the terme of liyf, which the kynde &yogh;af to him. etith and drynkith; in lyuynge onestly and with out superflu bisynesse. good of his trauel; in &yogh;yuynge tho thingis that he gat, in party liberaly, in party mercifuly. &yogh;ifte of God; that is, good in present tyme.

Note return to page 2022 we moun not adde, etc.; therfor we owen to be apayed with the terme of oure liyf, and to be not bisi of encreesing bi the lengthe of liyf.

Note return to page 2023 Y si&yogh; vndur sunne, etc.; that is, in the dwellinge place of men. vnfeithfulnesse in the place, etc.; that is, where ri&yogh;tful doom was wont to be &yogh;ouun, is &yogh;ouun wickid doom.

Note return to page 2024 Y seide in myn herte of the sones, etc.; Salomon spekith this in the persoone of vnfeithful men, that denyen liyf to comyn in blis ether peyne aftir deth.

Note return to page 2025 in his werk; that is, in vertuouse werkis.

Note return to page 2026 that ben doon vndur the sunne; in iiii. co. he preueth that mannus blis stondith not in lordschip, for it hath myche disese and trauel and perel of synne.

Note return to page 2027 than euer eithir; that is, lesse wrecchid than an yuel man deed, and an yuel man lyuynge; for he that is deed borun and dieth in origenal synne onely, hath no peyne of feeling, but he hath more delitable liyf, than he my&yogh;te haue in present liyf, as alle doctours seyen, that speken of hem that dien in origenal synne onely.

Note return to page 2028 etith hise fleischis; for whi for he eschewith trauel, he hath litil to ete, and so hise fleischis ben maad thynne.

Note return to page 2029 an other vanyte, etc.; that is, the wrecchidnesse of an auarouse man. hath not a secunde; for he fleeth to haue meynee and frenschipe with ony man, lest it bihoueth him spende sumthing, and netheles he ceessith not to gete catel, with greet turment of bodi and of soule. that tweyne be to gidere; that is, that many men be ioyned togidere in frenschip and felouschipe.

Note return to page 2030 wo to him that is aloone; that is, hath not felouschipe and frenschip with ony man.

Note return to page 2031 nurschid togidere; herbi in figuratif speche is vndurstondun the reste of many men in o loue. hoot; in charite. a thre fold coorde, etc.; that is, as myche as mo men and goode ben ioyned to gidere in frenschipe, bi so myche the staat of hem is amendid.

Note return to page 2032 Y si&yogh; alle men; that is, many men. with the secunde; that is, the sone of the king that schal regne aftir him.

Note return to page 2033 kepe thi foot; that is, go thou not in boostfuly nether proudly, as my&yogh;ty men of this world, that ben enhaunsid in her power, ben wont to do. nei&yogh;e thou; to prestis and techeris of the lawe, for to here Goddis heestis, to fille tho feithfuli in werk.

Note return to page 2034 betere is obedience; in the kepinge of Goddis heestis. than the sacrifices of foolis; that is, of brekeris of the lawe, that dreden not to breke Goddis heestis bi her power, and gessen to plese hym bi offringis and sacrifices. witen not what yuel thei doen; for bi this that thei ben proude, they ben blyndid, and kunnen not knowe the greuousnesse of her synne.

Note return to page 2035 Speke thou not ony thing folili; of God ether of hise domes, in repreuynge tho.

Note return to page 2036 vnfeithful and fonned biheest; it is seid vnfeithful, whanne aftir a vow maad in the tyme of nede, the purpos is chaungid anoon whanne the nede ceessith; it is seid a fonned biheest, whanne it is of a thing vnleueful ether vndifferent, as if a man makith a vow, to reise a stre fro erthe, for this turneth not in ony thing to the onour of God, ethir if a vow is maad of a good thing, netheles impossible to him that makith a vow.

Note return to page 2037 thi mouth; in openynge it ouer myche to glotenye. to do synne; bi the vice of leccherie.

Note return to page 2038 to the seruaunt; that is, to ech creature soiet to him silf.

Note return to page 2039 An auerouse, etc.; here biginneth the v. co. bi Jerom, and in this co. Salomon schewith, that mannus blis stondith not in temporal richessis. schal not take, etc.; that is, that loueth richessis as an auarouse man doith, schal take no profit of tho, for his auarice suffrith him not to vse tho.

Note return to page 2040 in to the yuel of her lord; for herbi raueynours and couetouse men setten tresoun to riche men, and thei ben stranglid for her richessis.

Note return to page 2041 in to the wynd; as if he seye, no thing; for his trauel profitith not to him silf, nethir to hise sones.

Note return to page 2042 God &yogh;yueth not power, etc.; for God drawith him awey sudeynly fro present liyf.

Note return to page 2043 If a man gendrith an hundrid, etc.; defaute that cometh of auarice makith a man wrecchid, &yogh;he, thou&yogh; he hath richessis and many othere thingis that ben desirid in present liyf. and his soule; that is, he him silf. vsith not, in his owne persoone, the goodis of his catel. a deed borun child; that asayede noon yuel of present liyf, and hath liyf more delitable than is this present liyf; therfor he is betere than an auarouse man, for in al his liyf he feelith not no but yuel, and angwisch of bodi and soule.

Note return to page 2044 he cometh in veyn; to birthe, and goith to the sepulcre.

Note return to page 2045 and vsith not goodis; but euere yuels, as if he seide, long liyf profitith no thing to him, but anoyeth more.

Note return to page 2046 wher alle thingis hasten not, etc.; that is, alle corruptible thingis hasten bi deth to the erthe, fro whennus tho weren takun.

Note return to page 2047 Al the trauel of a man is in his mouth; that is, for couenable sustenaunce of mannus liyf. but the soule of him; that is, of the auarouse man bifor seid. schal not be fillid with goodis; for he schal not vse his richessis, and therfor he hath richessis in veyn.

Note return to page 2048 where is liyf; that is, to blis to comynge, where deth hath no place.

Note return to page 2049 he may not stryue, etc.; that is, alegge resonably a&yogh;enus God, that it perteyneth to man to knowe thingis to comynge that ben vncerteyn, and not teld in hooly writ. wordis ben ful, etc.; of dyuynyngis aboute thingis to comyng, to seke grettere, etc.; that is, kunnyng that passith his vndurstonding. sithen he knowith not, etc.; that is, what is profitable to him in present liyf.

Note return to page 2050 ether who may, etc.; God aloone.

Note return to page 2051 A good name; that cometh of onest liyf. is betere than preciouse oynementis; here Salomon tech ith of veri blis, that stondith in God aloone, and in his cleer si&yogh;t, and knowing, and loue; and the disposicioun of blis stondith in meedeful werk, for whi hope is certeyn abiding of blis to comynge, that risith of grace and good werkis, and sich vertuouse liyf is a maner of bigynnyng of parfit blis. day of deth; of iust men; for in the day of deth they bygynen to lyue verily, and therfor the day of deth of hooly men is clepid the birthe of hem.

Note return to page 2052 hows of mornyng; where morenyng is maad for deed men. to the hows of feeste; wherynne the synne of gloteny is ofte doon, and the synne of leccherie sueth ofte. Ire is betere; the fadir, that loueth the sone, is wrooth, whanne he seeth him do folily; but a straunger, that reckith not of him, lei&yogh;ith of his foly.

Note return to page 2053 Fals caleng; that is, greuouse wrong. disturblith, etc.; netheles it castith not him doun anoon fro the vertu of stidefastnesse.

Note return to page 2054 it schal leese the strengthe, etc.; that is, the vertu of stidefastnesse, if the trobling wexith strong; therfor a wiys man owith to arme him silf bi preyer.

Note return to page 2055 the ende of preyer is betere, etc.; for it bigynneth of sorewe for wrong doon, and it is endid in coumfort &yogh;ouun of God, bi which a man is maad pacient in aduersites.

Note return to page 2056 in the bosum; that is, in his herte.

Note return to page 2057 wisdom with richessis is more profitable; therfor Ambrose on Luk seith, As richessis ben lettingis to yuele men, so to goode men tho ben helpis.

Note return to page 2058 and profitith more to men seynge, etc.; that is, wisdom is betere with richessis, than with out richessis; and this is soth, whanne othere vertues ben euene in a riche man and a pore man; for a wise man hauynge richessis may do werkis of pitee and of liberalte, whiche he that hath no richessis, may not do.

Note return to page 2059 so money defendith; that is, mynystrith spensis a&yogh;enus visible enemyes, and it defendith a&yogh;enus vnuysible enemyes, by meedeful werkis of pitee and of liberalte.

Note return to page 2060 but lernyng and wisdom, etc.; that is, liyf of grace, and of glorie to a wiys man, and without richessis, but richessis without wisdom moun not &yogh;yue this.

Note return to page 2061 whom God hath dispisid; that is, hath forsake him fynaly; and a signe of this forsaking is, the hardnesse in yuel; brotheris repreuyng ether priuy blamyng owith to ceesse, whanne a man seeth his brother obstynat in synne, but the iuge owith not to ceesse herfor of punysching, but more to punysche so, &yogh;he, by deth, if his trespas axith this, that the comyn good and pees be not disturblid bi him.

Note return to page 2062 in the daies, etc.; that is, of present liyf, that passith sone awey, so it is not no but vanyte.

Note return to page 2063 Nyle thou be iust myche; that is, in punysching ouer scharply. nether vndurstonden, etc.; of thi ri&yogh;tfulnesse. astonyed; in &yogh;yuynge a cruel sentence, and not iust.

Note return to page 2064 Do thou not wickidly myche; for cruelte is a greet wickidnesse, and for it makith a man to erre, and to gete to him silf dedly enemytes, it sueth, nyle thou be a fool, etc. not thyn; in hastinge thi deeth bi enemytes. a iust man; in defendinge him in his ri&yogh;tfulnesse.

Note return to page 2065 ouer ten prynces; that is, more than eny power of man.

Note return to page 2066 in wisdom; that is, for wisdom to be getun. it &yogh;ede; in my reputacioun.

Note return to page 2067 the depthe is hi&yogh;; that is, the kynde of God, as to the knowing of persoones is an hi&yogh; depthe. who schal fynde it; as if he seye, no man bi mannus seking.

Note return to page 2068 a womman biterere, etc.; for a womman departith the soule fro his Creatour, but deth departith oneli fro the body. of hunteris; that is, of fendis.

Note return to page 2069 Lo! Y foond; that is, enqueride deligentli. oon and other; that is, in appliynge my wit to ech thing.

Note return to page 2070 and Y fond not; that is, til to perfeccioun. o man, vertuouse of a thousinde; that is, ful fewe men ben foundun vertuouse in comparisoun of men failing fro vertu, for the noumbre of foolis is greet with out noumbre. Y foond not a womman of alle; that is, not oon vertuouse; not that no womman is vertuouse, but for fewe in comparisoun of men ben vertuouse, as it is seid comynly, that no man is in the chirche, whanne ful fewe men ben there, in comparisoun of the multitude that is wont to come to gidere thidur. with questiouns; that is, hardnessis aboute the geting of siences and vertues. Who is sich; that is, so worthi to be preisid among men, as a wiys man; that is, a vertuouse man bi vertues and vndurstonding; he that atteyneth to vertuouse liyf and trewe vndurstonding, is ful excelent among men.

Note return to page 2071 ether expownyng of a word; that is, of a priuy word, as if he seye, noon, no but a wiys man in vndurstonding and vertuose liyf. chaunge his face; that is, in the rising a&yogh;en, whanne he schal &yogh;yue to him a gloriouse face.

Note return to page 2072 Y kepe the mouth, etc.; that is, the comaundement is brou&yogh;t forth of his mouth, and this is seid in the persoone of a trewe obeiere to God.

Note return to page 2073 to go awey; that is, in brekinge his heestis.

Note return to page 2074 spirit; that is, his soule, fro goyng out fro the bodi.

Note return to page 2075 to his yuel; that is, to the yuel of the Lord, whanne herbi he is reisid a&yogh;enus God.

Note return to page 2076 the sentence; of Goddis punyschyng.

Note return to page 2077 the sones of men; that is, that ben nurschid in fleisly lustis, that ben the sones of men, and not of God.

Note return to page 2078 Good be not, etc.; that is, temporal prosperite, for he mysvsith it. maad longe; for it is to him occasioun of multipliyng of synnes.

Note return to page 2079 moost veyn; that is, moost vnresonable; and he spekith here in the persoone of a fleisly man and vnfeithful, that thenkith not on peynes and meedis to comynge. Y preiside, etc.; that is, lustful liyf. to vndurstonde the departing; aboute the tribulacioun of vniust men, and the prosperite of wickid men.

Note return to page 2080 gladnesse; that is, lustful liyf.

Note return to page 2081 of his trauel in the dayes of his liyf, etc.; of this it is opin, that Salomon spekith here in the persoone of a fleisly man, that thenkith of present liyf onely. And Y settide myn herte, etc.; this, that God suffrith iust men to be set in tribulacioun in present liyf, and vniust men to haue prosperite, perteyneth to the iust domes of God, but priuy to vs; and therfor siche thingis owen not to be sou&yogh;t of vs, but it suffisith to knowe in general, bi feith and hooly scripture, that siche thingis that bifallen here, be ordeyned bi Goddis wisdom, to the glorie of him, and also of chosun men; wherfor God schal be glorified in alle thingis, and it is worthi to obeye to hise comaundementis.

Note return to page 2082 Here bigynneth the ix. co. in Ebreu.

Note return to page 2083 ether of hatrede; of God.

Note return to page 2084 betere is a quyk dogge, etc.; lyoun and dogge ben vndurstondun yuele men, that is, a quyk synnere is of betere condicioun than a deed synnere, for he that lyueth may repente, and turne to good. her mynde is &yogh;ouun to for&yogh;eting; that is, bifor God, for he &yogh;yueth not to hem place of penaunce, thou&yogh; they ben in his mynde to punysche hem, and they knowen no thing, wherbi they moun turne a&yogh;en to good, thou&yogh; they knowen many othere thingis.

Note return to page 2085 and thei han no part, etc.; that is, in suffragies ether preieris and almes dedis, whiche quyke men doen for dede men; al this profitith not to hem that dien out of charite.

Note return to page 2086 thi clothis be white; that is, thi liyf be hooly and onest. and oyle; of Goddis grace. faile not fro thyn heed; that is, fro thyn vndurstonding, which is heed in the my&yogh;tis of the soule; that is, lyue thou so, that God withdrawe not his grace fro thee. with the wiyf which thou louest; that is, with the wisdom of Goddis lawe, as Ebreys seyen; for a good man chesith this wisdom to be his wiyf, as it is seid in viii. co. of Wisdom. in the dayes of liyf of thyn vnstableness; that is, of present liyf, which is vnstable, and owith to be spendid in the ocupacioun of Goddis lawe. this is thi part, etc.; that is, thou schalt bere these thingis with thee fro present liyf, and not temporal goodis.

Note return to page 2087 Worche thou bisili, etc.; that is, as myche as thou maist, do thou bisili meedeful werkis.

Note return to page 2088 hap is in alle thingis; that is, vncerteynte, that owith refreyne a man fro pride.

Note return to page 2089 in yuel tyme; that is, in the tyme of deth, that priueth fro liyf.

Note return to page 2090 A litil citee, etc.; this my&yogh;te be doon to the lettre, as a wiys womman sauyde the citee Abela in II. of Kingis xx. co.; netheles Cristen doctours expownen this comynli of Crist and hooly chirche; bi the citee is vndurstondun hooli chirche; the kyng biseginge it, is the deuel and his malice; the pore man and wiys, is Crist, that ledde a pore liyf, and as myche as perteyneth to him, he bi his wisdom delyueride his puple fro the fendis power. and no man bithou&yogh;te on that pore man; that is, ful fewe ben kynde in comparisoun of vnkynde men, and this vnkyndenesse cometh of foly.

Note return to page 2091 that synneth in o thing, etc.; for bi o dedly synne al the heelp of meritis biforgoinge is lost. Litil foly at a tyme, etc.; this lettre must be takun thus bi the Ebreu, where it is writun thus, litil foly is heuyere than wisdom and glorie, that is, a litil defaute in vertues that is seid foly, is heuyere than wisdom and glorie, which defaute makith wisdom and glorie to be vile ofte in a famouse persoone. Netheles oure Latyn lettre is thus, wisdom and litil glorie is preciousere than foli at a tyme.

Note return to page 2092 If the spirit; that is, the violent stiring. of him that hath power; that is, of the fostring of synne, ether of the fend. stieth on thee; in hurlinge ether stiringe thee violently to synne. forsake thou not thi place; that is, stidefastnesse of vertu. and heeling; that is, my&yogh;ty withstonding a&yogh;enus temptaciouns, which is seid helthe of soule, schal make moste synnes to ceesse.

Note return to page 2093 an addre; that is, the deuel.

Note return to page 2094 an hegge; that is, the lore of oneste, tau&yogh;t of wise men.

Note return to page 2095 that kittith trees; so he that puttith forth him silf to occasiouns of synnes, schal suffre peyring of soule.

Note return to page 2096 aftir bisynesse; that is, the staat of a vertuouse man schal come a&yogh;en, aftir myche diligense to rekyuere vertu.

Note return to page 2097 a man noot what was, etc.; that is, a fonned man, for he dispisith to biholde the dedis of wise men biforgoinge. that that schal come, etc.; that is, God aloone may do this, but the fool is not worthi to sich reuelacioun. in to the citee; that is, to the reste of seyntis. whos king is a child; in wit and yuele condicioun; for herbi sugetis ben wantoun, and vices ben encreessid many fold. eten eerli; that is, out of du ordre. is noble; that is, in vertues and kyn.

Note return to page 2098 the hows schal droppe, etc.; that is, in the slouthe of hondis fro goode werkis.

Note return to page 2099 In lei&yogh;ing thei disposyn, etc.; that is, vncouenable myrthe.

Note return to page 2100 obeien to money; that is, for thei han nede to myche money for greet meynee and large table, therfor thei distrien doom for the &yogh;iftis of riche men.

Note return to page 2101 the briddis, etc.; that is, telleris of wordis. schulen bere thi vois; to thyn accusing.

Note return to page 2102 he that hath pennes; that is, a swift tellere of wordis. schal telle the sentence; that is, thi wordis, to thi dampnyng; ether bi him that hath pennes, is vndurstondun an yuel iuge, which is ouer swift to brynge forth hard sentence a&yogh;enus symple men spekinge li&yogh;tli.

Note return to page 2103 Sende thi breed on watris; that is, &yogh;yue thou mete and drinke to nedi men. fynde it; in resseyuynge meede in tyme to comynge, and sum tyme in present liyf.

Note return to page 2104 &YOGH;yue thou partis vii. etc.; that is, &yogh;yue thou largeli of thi goodis to nedy men. yuel schal come on erthe; that is, in present liyf, and thou maist be delyuerid therfro bi werkis of pyttee &yogh;ouun to nedi men. if a tre fallith doun to the south; that is, if a man dieth, and goith to the part of chosun men. ether to the north; that is, to the part of repreuable men. there it schal be; that is, vnchaungably; and therfor in present liyf a man owith to be bisi aboute the werkis of pitee, as myche as he may disserue.

Note return to page 2105 He that aspieth the wynd; that is, dilayeth to sowe, for the wynd, and dilayeth to repe, for the schewing of cloudis, so thei that abiden an ablere tyme and lengthe of liyf, ben lettid ofte to do the werkis of pitee.

Note return to page 2106 Eerli sowe, etc.; that is, bigynne thou the werkis of pitee at the tyme of &yogh;ongthe. and thyn hond ceesse not; to do werkis of pitee. in the euentid; that is, eelde, wherynne men ben wont to be more hard. thou woost not what schal come forth more; that is, schal be maad more acceptable to God. euer either togidere; that is, is acceptable to God. the betere; bi the fruyt of meede.

Note return to page 2107 of derk tyme; that is, of deth. of many daies; that is, of tyme, that hath noon ende after deth.

Note return to page 2108 thingis passid; that is, delitable thingis of this liyf, that passiden as schadewe.

Note return to page 2109 thou &yogh;ong man, be glad, etc.; Ebreys seyen, that this is seid by scorn, and this semeth wel bi the lettre.

Note return to page 2110 go thou in the weies, etc.; that is, bi the maner of thyn owne wille. biholding of thyn i&yogh;en; that is, in suynge the styring of coueitise.

Note return to page 2111 remoue thou malice; that is, lecherie. &yogh;ongthe and lust; that is, &yogh;ongthe sekinge veniaunce, and lust hauntinge lecchery, passen awey soone, and leden to an yuel ende.

Note return to page 2112 thi creatour; that is, God, that made thee of nou&yogh;t to his ymage and licnesse.

Note return to page 2113 after reyn; that is, aftir the tribulacioun of eelde. the keperis; that is, i&yogh;en, keperis of the body, bigynnen to faile, and to be dullid. and strongeste men; that is, hipis and leggis. and grynderis; that is, teeth. and seeris; that is, i&yogh;en, set bitwixe the holis of the heed. the doris in the street; that is, lippis, set in the pleyn place of the face.

Note return to page 2114 vois of a brid; that is, the cok. dou&yogh;tris of song; that is, eeris, that deliten in melodie.

Note return to page 2115 be aferd in the weie; that is, the hi&yogh;ere part of soule, and the lowere part that hath compassioun on the bodi; for alle men dreden kyndly the deth nei&yogh;inge, and to go out of the weye of present liyf. an alemaund, etc.; that is, the heed schal wexe hoor. locuste; that is, the wombe. capparis; that is, coueitise of flech. go; bi deth. euerlastingnesse; for he schal neuere turne a&yogh;en to present liyf.

Note return to page 2116 capparis is an herbe.

Note return to page 2117 a siluerne roop; that is, acording in the bodi lyuynge, be brokun bi deth. a goldun lace; that is, liyf to comynge. on the welle; that is, on the ioynyng togidere of othere membris on the herte. the sisterne; that is, the heed on the herte. and dust; that is, the body.

Note return to page 2118 Ecclesiastes was most wiys; that is, Salomon was wiseste of alle men of his tyme.

Note return to page 2119 o schepparde; that is, God, that rulith and feedith alle thingis.

Note return to page 2120 maistris; that is, of the persoones in Trynyte, ether of hooli aungels. seke thou nomore than these; that is, than the bokis of hooli scripture; netheles herbi ben not excludid othere bokis, that ben nedeful to the vndurstonding of hooly scripture, but oneli tho bokis that ben not nedeful to helthe; of whiche bokis it sueth, noon ende is to make many bokis, for newe hardnessis risen euere in siche thingis. ofte thenking; aboute sich thingis. is turment of fleisch; that is, makith turment of fleisch, and is with out profit, sithen it is of thingis that ben not nedeful to helthe, and lettith the knowing of nedeful thingis; therfor a man owith with alle my&yogh;tis and bisynessis &yogh;yue tent to tho thingis that ben nedeful to the helthe of soule.

Note return to page 2121 this is al man; that is, perfit man; that is, these twey partis, to drede God and kepe hise heestis, maken a man parfit in vertu. that ben doon; that is, of men that moun do wel and yuele, bi fredom of wille. ech thing doon bi errour; in Ebreu it is, for ech thing helid ether priuy; but thing doon bi errour is vndurstondun trespas by malice ether bi ignorance. good; in kynde, netheles yuel bi circumstaunce ether entent.

Note return to page 2122 In this book the spouse is God; the spousesse is hooli chirche, that comprehendith the staat of the Elde Testament and Newe; the chirche for the staat of the Elde Testament, is discryued in the vj. firste chapitris, and aftirward the staat of the Newe Testament, in vij. and viij. chapitris. This chirche is maad of dyuerse folkis, that is, of Jewis and hethen men, of iust men and of synneris, of prelatis and of sugetis. Hooli chirche took specialy the name of spousesse, first in the &yogh;yuyng of the lawe, in the hil of Synay. The puple of Israel, signefied bi the name of spousesse, seith to God, Kisse he me with the cos of his mouth; that is, Y wolde, that God schewe hym silf frendful to me bi signes and werkis, as a spouse to the spousesse.

Note return to page 2123 thi tetis, etc.; that is, the fulnesse of Goddis mersi is swettere to mannus soule, than wyn most sauery among bodili thingis is swete to the tast. In Ebreu it is, for thi loues ben betere than wyn, etc.; that is, the loue of God is more sauery to a deuout soule, than ony bodili thing to bodili tast.

Note return to page 2124 oyle; that is, good fame; for bi the meruels that God dide to the sones of Israel in Egipt, and in the Reed See, the fame of his name and goodnesse was spred abrood to othere puplis, for which many men weren conuertid to the feith of Jewis. &yogh;onge damesels; that is, othere folkis weren conuertid to thi loue. odour of thyn oynementis; that is, we schulen be drawun bi affecciouns of thi goodnesse; netheles these wordis in to the odour of thyn oynementis, is not of the text; for it is not in Ebreu.

Note return to page 2125 celeris; that is, the kyng of heuens shewide to me hise priuytes, bi Moises. of thi tetis; ether of thi loues, as Ebreys seyen. tabernaclis of Cedar, etc.; bi Cedar ben vndurstondun Agarenus, that ben seid now Saracenus. Bi Salomon is vndurstondun God; hise skynnes ben seid the hi&yogh;ere hiling of the tabernacle.

Note return to page 2126 the sunne hath, etc.; that is, brennyng of tribulacioun.

Note return to page 2127 Y kepte not my vyner; that is, Y my&yogh;te not &yogh;yue tent to my werkis, for ocupacioun in the werkis of Egipcians.

Note return to page 2128 in mydday; that is, in the heete of tribulacioun. the flockis of thi felows; that is, where thou feedist thi feithful men, and restist bi feith formed with charite. aftir the flockis; that is, othere vnfeithful folkis. of thi felowis; that is, of hooli aungels, assigned to the keeping of vnfeithful men. A! thou fairest, etc.; that is, thou puple of Irael. knowist not; that is, if thou dredist for thi sike men to bowe awey fro ri&yogh;tful weye.

Note return to page 2129 aftir the steppis, etc.; that is, of symple men bilyuynge; and siche weren Abel, Seth, Enok, Noe, and liyk men. thi chekis ben faire, etc.; in Ebreu it is, thi chekis ben faire in ordris, that is, in ournementis disposid in due ordre in thi face. restyng place; that is, propiciatorie. my narde, etc.; that is, encense of good odour. my tetis; that is, withinne myn herte, by contynuel thenking. a clustre, etc.; that is, he delidith me more goostli, than ony sauery thing and swete delitith bodili.

Note return to page 2130 my frendesse, etc.; that is, the puple of Israel among othere folkis, that &yogh;yuen hem silf to idolatrie.

Note return to page 2131 Y sat vndur the schadewe; that is, Y dwellide vndur the piler of fier and of cloude, that &yogh;af li&yogh;t in the ni&yogh;t, and temperide the heete of sunne in the day. his fruyt; that is, manna &yogh;ouun in desert fro heuene. wyn celer; that is, to the auter of brent sacrifices, for wyn was sched out in moist sacrifices.

Note return to page 2132 with flouris, etc.; bi these ben vndurstondun Goddis coumfortingis, that ben &yogh;ouun to men hopinge in him; thou&yogh; God is had bi charite in this liyf; this bi hope, and not in blisful si&yogh;t; therfor the absence of this good makith turment, which turment is seid here the siknesse of the spousesse.

Note return to page 2133 &YOGH;e dou&yogh;tris of Jerusalem; that is, sike men of the puple of Irael. bi capretis, etc.; that is, bi patriarkis. reise not; that is, that &yogh;e bowe not to ony orible synne, for which the coumfort of God schal be withdrawun, and al the puple schal be disturblid. til sche wole; that is, the spousesse schal neuere wilne this.

Note return to page 2134 my derling; pronounsinge x. heestis in the hil of Syna.

Note return to page 2135 wal; that is, the thicke cloude.

Note return to page 2136 rise thou; that is, reise thi soule to my wordis. come thou; to serue me aloone. wynter; that is, the hidouse tyme of thraldom of Egipt. Flouris; that is, the myry tyme of fredom is comun, in which thou maist serue me frely.

Note return to page 2137 Schewe thi face; in reseyuynge gladli my lawe. thi vois sowne; in knoulechinge to kepe my lawe. Catche &yogh;e litil foxes, etc.; that is, sle &yogh;e persoones that indusen bi gile the puple to idolatrie, for the puple of Israel hath flourid in deuout resseuyng of Goddis lawe.

Note return to page 2138 a calf of hertis on the hillis of Betel; that is, on the hil of Synay, where the Lord spak to Moyses. Betel; that is, Goddis hows, for he dwellide there with Moises; in Ebreu it is on the hillis of Bathar, that is, of departing; for there God was departid fro the puple, for idolatrie, but he was plesid fynaly, at the preyeris of Moyses.

Note return to page 2139 In iij. co. is set the letting of the puple, that bifelde bi aspieris of the lond of biheest, that maden the puple so myche aferd, that thei wolden forsake Moises, and the arke of the Lord, and turne a&yogh;en in to Egipt; and the spousesse biweilith this letting, and seith, in my litle bed; that is, in the tabernacle of Moises. bi ny&yogh;tis; that is, in the tyme of tribulacioun, reisid bi thilke aspieris. Moises and Aaron in the tabernacle preyeden the Lord for the puple, that the forseid sentence schulde be temperid, ether reuokid, but for thei weren not herd, it sueth, Y sou&yogh;te him, and foond not. cumpasse the citee; that is, the desert bi xl. &yogh;eer. the wakeris; that is, Moises and Aaron. founden me; and tolden the sentence of God; and for the puple repentide of that rebelte, and was redi to stie in to the lond of biheest, and so thei sou&yogh;ten the good wille of God, it sueth, wher &yogh;e sien him, etc. where the spousesse spekith to Moises and Aaron, and for they answeriden not to her desir, but more to the contrarie, and seiden, Nyle &yogh;e stie, therfor here is set noon answer to the forseid axing.

Note return to page 2140 as a &yogh;erde of smoke, etc.; that is seid for encence maad of many swete smellinge spices, that signefiede deuocioun of the puple, bi which thei desserueden to be brou&yogh;t in to the lond of biheest. sixti stronge men; that is, sixti sithis ten thousinde that maken vj. hundrid thousynde of werriours, aboute the bed of Salomon, that is, the tabernacle of pees of the Lord.

Note return to page 2141 Kyng Salomon; that is, God a king to &yogh;ou, specialy in the &yogh;yuyng of lawe. a goldun resting place; that is, the propiciatorie, that was the seete of God was al of pure gold. stiyng of purpur; that is, a veil of purpur hanginge bitwixe the pileris, and was reisid vp, whanne me entride in to the hooly of hooli places. the myddil thingis with charite; for in the hooli of hooli places on the pawment was the arke of testament, with the tablis of lawe, and manna, and the &yogh;erde of Aaron, that weren signes of Goddis charite to the puple.

Note return to page 2142 his modir; that is, the puple of Jewis. of his spousing; that is, in &yogh;yuyng of the lawe.

Note return to page 2143 In iiij. co. the goostli fairnesse of the spousesse is signefied by this parable; the heed of the spousesse was the patriark Jacob; the heeris ben xij. patriarkis; the i&yogh;en ben Moises and Aaron, rulinge the puple; the teeth ben werriouris, schapli to deuoure aduersaries; lippis, that bryngen forth swete speche, ben dekenes and singeris, seiynge Goddis heriyngis; the rodi chekis ben othere dekenes, mynystringe aboute the auter of brent sacrifices; the throte ben studiouse men in the lawe, licned to the tour of Dauith, maad strong with scheeldis; for whi armuris a&yogh;enus impyngneris of Goddis lawe, ben had bi sich studie; twey tetis ben twey tablis of witnessing, of whiche the mylk of kunnyng and deuocioun is sokun out; til the day, of the newe testament; schadewis, for the figuris of the elde lawe ceessen in the newe testament, of which thei weren schadewe.

Note return to page 2144 to the mounteyn of myrre, etc.; that is, to the lond of Judee, that is ful of hillis, and hath myche myrre and encense.

Note return to page 2145 heed of Amana; in Ebreu it is, biholdinge fro the heed of Amana.

Note return to page 2146 oon of thin i&yogh;en; that is, Moises. heer; that is, Joseph.

Note return to page 2147 thi lippis ben as hony; this is seid of deuout preyeris of the hi&yogh;este prest, and of dekenes, that weren maad in the persoone of al the chirche.

Note return to page 2148 paradiys of applis, etc.; that is, strondis flowinge forth therfro maken the lond myrie, at the maner of paradiys of pumgranatis.

Note return to page 2149 oynmentis, etc.; alle these thingis ben seid in preising of the lond of biheeste, to reise the desir of the spousesse.

Note return to page 2150 to ete the fruyt, etc.; that is, make me to ete in pees the fruyt of the lond grauntid to me.

Note return to page 2151 Y slepe; that is, punysche not synnes at a tyme. wakith; that is, Y bifor se du tyme of punysching. knockinge; bi profetis and techeris, to clepe me to penaunce aftir idolatrie doon. frendesse; in tyme passid of thyn innocence. opene to me; bi consent of good. myn heed is ful, etc.; God spekith here bi the maner of a spouse, desiring to be recouncelid to the spousesse, and sparith not for hardnesse of trauel; but the vnkynde spousesse, yuele forsakinge, this answerith. Y haue vnclothid, etc.; that is, Y haue left Goddis religioun. hou schal Y be clothid ther ynne; for the puple nolde turne a&yogh;en to Goddis religioun, at the monestingis of profetis. waische my feet; this is seid bi the gessing of the puple, that dide idolatrie, and arettide the worschipinge of God to be vnclene, and the worschiping of an idol to be clene. his hond; that is, the hond of his ri&yogh;tfulnesse, to punysche me. tremblide; for the puple that was smytun of God, conseyuede drede.

Note return to page 2152 Y roos for to opene, etc.; that is, Y sou&yogh;te to be recouncelid to him, and so to be delyuerid of peyne.

Note return to page 2153 droppiden myrre; that is, Y dresside me to penaunce. the wiket of my dore; herbi it is signefied, that penaunce in the begynnyng is vnperfit; therfor it sueth, and he bowide awey; for not anoon at the cry of the puple he delyueride hem fro peyne.

Note return to page 2154 My soule was meltid; as fatnesse in a panne; therfor it is seid of a man left in turment, he is fried in his blood. foond not; for he delyueride not the puple anoon, but suffride hem to be turmentid of aduersaries.

Note return to page 2155 Keperis; that is, the princes of hethen men, that weren in the cumpas of Jude. smytiden; in doynge anoye to persoones. tokun awey; in spuylynge me of my goodis. dou&yogh;tris of Jerusalem; that is, deuout persoones of the puple of Israel. han founde my derling; gracious to &yogh;ou in &yogh;oure preyeris. that &yogh;e telle to him; in biseching for me. that Y am siyk for loue; that is, for desir to be recouncelid to him. derling of a derling; that is, worthi to be loued, more than alle; ether this is seid to signefie the comyng forth of dyuyn persoones; for the Sone cometh forth of the Fadir, as the derling of a derling, and the Hooli Goost of euer either to other cometh forth of bothe.

Note return to page 2156 whit and rody; that is, benygne to iust men, and wroth to repreuable men. chosun of thousindis; in Ebreu it is, banerid in thousyndis, that is, hauynge many thousyndis of aungels in his oost. His heed is best gold; that is, maad fair, with a goldun coroun, to signefie that he is King of kingis, and Lord of lordis. hise heeris; this signefieth, that his wisdom, and goodnes, and strength failen neuere. fulleste ryueris; that bi o symple loking he seeth alle thingis, and his vndirstonding wexith not foul, bi the knowing of tho thingis that ben with out him. Hise chekis; that is, his vertu, to drawe to him bi feith and loue chosun men.

Note return to page 2157 the beste myrre; this signefieth his vertu to open priuytes, and that his wordis ben cleene, and kepen fro corrupcioun of synne. Hise hondis; signefien his power of worching; and alle the workis of God ben perfit. ful of iacyntis; that is, of sterris, that ben of the colour of iacynt. his wombe; is whiyt and cleene, that is, the biholding of Goddis preuytes makith the coold of drede withdrawen men fro synne. Hise lippis, etc.; that is, ben stronge, as siche pileris, and ben set on feet schood with gold, in the hi&yogh;ere part of schoon; this signefieth, that his power berith vp alle thingis. his schaplinesse, etc.; for his fairnesse is word delitable, and hi&yogh;nesse vncomprehensible. His throte is moost swete, etc.; as Goddis vertu, bi which he makith feithful men his membris bi grace, is signefied bi his chekis, so his vertu bi which he makith chosun men membris of his bodi bi glorie, is signefied bi his throte.

Note return to page 2158 faireste of wymmen; that is, of alle folkis, in tyme of thi spousing to God, bi resseyuyng of thi lawe. whidur &yogh;ede thi derling; this lettre is referrid to the tyme of taking of the arke bi Filisteis, and of translating ther of in to the lond of Filisteys. we schulen seke, etc.; this is referrid to the tyme wherynne Dauyth brou&yogh;te the arke of the Lord solempneli in to Jerusalem.

Note return to page 2159 my derling &yogh;ede doun in to his orcherd, etc.; that is, in to the tabernacle, that Dauyth arayede to the settyng of the arke. in orchardis, that is, in sacrifices and offringis offrid bi feith and deuocioun. lilies; that is, dresse cleene mynystris to his seruyce. Y to my derlyng; that is, Y wole serue him aloone. to me; in helpinge my nedis. Turne awey; this is declaring of loue of ech to other; ether this is seid of studiouse men in the lawe, whiche sum tyme enqueren ouer curiously dyuyn thingis, and so God with drawith him fro hem; therfor bi this that is seid, turne awey, etc. is forbedun curiouse seking of dyuyn thingis.

Note return to page 2160 queenes; that is, synagogis of citees, wher ynne the puple cam togidere, to here the lawe of God, and to make preyeris. secundarie wyues; that is, synagogis in lesse townes. Bi oon which is seid culuer and spousesse, is vndirstondun the tabernacle in Jerusalem, wherynne was the arke, and in Jerusalem oneli was maad the offryng of sacrifices; the modir of Jerusalem is the chirche hauyng victorie.

Note return to page 2161 in to myn orcherd; that is, in to the temple of Salomon. applis, etc.; that is, goode werkis of meke men. vyneris; that is, the hows of Israel. pumgranate trees; that is, prestis and dekenes.

Note return to page 2162 Y knew not; here is set the state aftir the tyme of Salomon, til to the caitifte of Babiloyne. Y knew not; that is, Y koude not biholde Goddis benefices &yogh;ouun to me in tymes passid. my soule disturblide me, etc.; that is, Jeroboam induside the ten lynagis to idolatrie, for drede of leesing of the rewme, if the puple &yogh;ede to Jerusalem, leste it wolde turne a&yogh;en to the rewme of Juda, signefied bi Amynadab. Ebreis seien, this is the veri lettre, My soule hath set me the cartis of the puple hauing prinsehed, that is, my wille, that brou&yogh;t me in to do idolatrie, for whiche Y was conquerid, made me the cartis of Assiriens and of Babiloynes, that ledden the sones of Israel in to caitifte, and leiden on hem, as cartis chargid, greuouse birthuns to bere in the weye. turne a&yogh;en; that is, fro caitifte, in to the hool staat of thi feith. Sunamyte; ether Sulamyte, bi Ebreu lettre, that signefieth hool ether perfit.

Note return to page 2163 Dou&yogh;tir of the prince; here is descryued the loue of the spouse and of the spousesse for the staat of the newe testament. Dou&yogh;ter of the prince; that is, hooli chirche, which is the spousesse and dou&yogh;ter of Crist. thi goingis; bi the councels of the gospel. in schoon; that is, in the myndis of Crist and martris. the ioyncturis of thyn hipis; that is, the ioynyng togidere of Jewis and of hethen men in o chirche of Crist, maad bi the hond of Crist. Bi nawle and wombe is vndurstondun the plenteouse childbering of the chirche, to bringe forth the children of Crist goostly, not fleisly; therfor it sueth, biset with lilies of charite. a round cuppe; in Ebreu it is, as a cleer basin.

Note return to page 2164 twei tetis; ben twey testamentis, of whiche mylk is sokun, wherynne children, gendren in Crist, ben nurschid and encreessid. thi necke; that is, feith formed with charite. the i&yogh;en; ben Cristis vertu of knowing, bi which he biholdith hise sones bi appreuyng. as cisternes; for the i&yogh;en ben full of watris of mersy. the nose; is doom of discrecioun. the heed; is Crist; the hi&yogh;nesse of his hed is Cristis Godhed. the heeris; ben apostlis. as purpur; for thei weren maad reed in her blood, for the loue of Crist. ioyned to trow&yogh;is; that is, put in trou&yogh;is to be waischid, aftir dryingis.

Note return to page 2165 ful fair; bi feith and oneste of conuersacioun. a palme tree; in strei&yogh;tnesse of ri&yogh;tfulnesse, and in hei&yogh;the of deuout contemplacioun. clustris of grapis; for abundaunce of goostly mylk, ether doctryn.

Note return to page 2166 Y schal stie in to a palm tre, etc.; that is, seith the spouse, Y schal make parfit men in the chirche, to stie in to the hi&yogh;nesse of contemplacioun, and make hem to take swetnesse and deliting, which is feelid in the hi&yogh;nesse of contemplacioun. thi tetis schulen be, etc.; that is, bi abundaunce of mylk of hooli doctryn. odour of thi mouth; that is, the fame of teching.

Note return to page 2167 go we out in to the feeld; bi spreding abrood of feith in to the world. dwelle we togidere, etc.; in bildinge chirchis in citees and townes. Rise we erly, etc.; that is, to conuerte hethen puple. if the vyner hath flourid; that is, for hethen puple hath flourid in resseyuynge ioyfulli Goddis word. if pumgranatis, etc.; that is, the fulnesse of martris in the firste chirche. Y schal &yogh;eue to thee my tetis; that is, Y schal ordeyne the teching of euer ether testament to thi glorie. Mandragoris han &yogh;oue, etc.; that is, excelent men in Cristis chirche han &yogh;oue the odour of good fame, bi hooli liyf and hoolsum techyng in the chirche of God. alle applis, newe and elde; that is, Y haue ordeynd to thyn onour the witnessingis of the elde and newe testament.

Note return to page 2168 Hooly chirche axith here to be delyuerid fro schenschepis and dispitis doon therto, in the bigynnyng therof, aftir Cristis ascencioun. my brother; for the resoun of manhed takun. soukinge the tetis of my modir; that is, of the Virgyn Marie, whiche is seid modir, bothe of Crist and of al hooli chirche. Y fynde thee aloone; onourid with onour, that perteyneth oneli to God; bi this word thee alone, the Fadir and the Hooli Goost ben not excludid, but the seruyce of idols is excludid herbi. without forth; that is, opinly, with out the drede of vnfeithful men. Y schal take thee; bi deuocioun of feith. schal lede; that is, bi preyeris Y schal make thee to come, bi condessending of thi goodnesse. in to the hows of my modir; that is, in to chirchis halewid to the blessid Virgyn and othere seyntis. there thou schalt teche me; in schewinge priuy mysteries to the mynystris of the chirche. of wyn; that is, of deuocioun of feithful men. must; that is, deuocioun of men newly conuertid. his left hond, etc.; thanne he schal schewe frenschip to me, as a spouse doith to a ful dereworthe spousesse. nether make the derworthe to awake; that is, whanne the spouse hath gete reste and pees, &yogh;e do not ony thing wherbi the spouse be offendid, and the reste of the spousesse be brokun. that stieth fro desert; that is, fro the scharpnesse of persecucioun fro tirauntis. Y reiside thee vndur a pumgranate tre; thus it is in Ebreu, tho summe doctours taken this vnkunnyngly of the tre forebodun to Adam and Eue; that is, Y clepide thee inwardly, bi the vertu of the hooly cros, and of thi passion. there thi modir was corrupt; in Ebreu it is, there thi modir childide thee. there; that is, bisidis the cros. thi modir childide thee; that is, the blessid Virgyn Marie hadde sorewe for thee, as a woman beringe child hath sorewe; for there sche was persid with the swerd of sorewe for her sone, as Symeon biforseide, in ij. co. of Luyk. there thi modir was defoulid; that is, the synagoge, seid the modir of Crist, for he took mankynde of the puple of Jewis. was corrupt there; for the obseruaunces of Moises lawe ceessiden, as slayn in the passion of Crist. as a signet on thyn herte; in louynge me perfitly. on thyn arm; in defendinge me bi the arm of thi power.

Note return to page 2169 loue is strong as deth; that is, thou&yogh; thi loue is so strong in the perfit sones of hooli chirche, that they dreden not to suffre deth for thee, as it is opyn in martris, netheles enuye, that is, persecucioun of tirauntis, that cometh forth for enuye and hatrede of Cristen men, is hard as helle to feble men; and therfor thei han nede of the help of thi proteccioun, and to the benefice of pees. the laumpis therof; that is, of thi loue, in the soulis of perfit men. of fier; that is, so strong, that it may not be borun doun bi the persecuciouns of tirauntis, but not so in feble men. many watris; that is, persecuciouns of tirauntis. he schal despise that catel as nou&yogh;t; as if he seye, men, &yogh;he, feble men, moun dispise outermere goodis for thi loue, but thei moun not so dispise her owne liyf, in suffringe martirdom. Oure sister is litil, and hath no tetis; that is, hooli chirche is meke, and cast out among men of this world, and hath not fredom to schede out the mylk of hooli doctryn, bi preching of Cristen feith. be spokun to; of princes, as of Constantyn, and other princes in his tyme, that grauntiden pees to hooli chirche. siluerne touris; in Ebreu it is, a siluerne paleis, that is, ioyne we to it the princes of the world, bi resseyuyng of feith to the defence of syke men. ioyne we it to, etc.; that is, make we it strong with hooli techeris, clepid cedris; for the hi&yogh;nesse of liyf and kunnyng, and for the hoolnesse of feith.

Note return to page 2170 Y am maad as fyndynge pees, etc.; that is, Y haue fredom to preche Cristis feith opinly, for Constantyn, in the iij. day of his baptym, puplischide his lawe, that who euer dide wrong to a Cristen man, he schulde lease the half of his goodis. to keperis; that is, to Petre and hise successours. a man, etc.; that is, Constantyn &yogh;af many costis for the fruyt of chirche. The vyner is bifor me; that is, seith Crist, Y stonde ny&yogh; bi my presence, to kepe the chirche principaly. and ij. hundrid, etc.; that is, myche mo thankingis ben due to Crist pesible, for the keping of hooly chirche, than to prelatis, that ben keperis of the chirche vndur him. to here; that is, aungels herken thee, spousesse, in chirchis spred abrood bi the world. thi vois; that is, the declaring of thi desir.

Note return to page 2171 My dirling, fle thou; bi this fli&yogh;t is not vndurstondun departing of the spouse fro the spousesse, but bi this fli&yogh;t is vndurstondun swift translating of the spousesse with the spouse to heuenly blis; which the spousesse desirith souereynly; therfor the spousesse seith, my derling, fle thou, that is, lede thou me with thee, out of wrecchidnesse of present world. be thou maad liyk a caperet, etc.; that is, do this swiftly. on the hillis of swete smellinge spices; that is, in beringe me ouer with thee to heuenys, where is swetteste feeding of chosun men.

Note return to page 2172 the erthe; that is, men dwellinge in erthe.

Note return to page 2173 symplenesse; that is, clennesse.

Note return to page 2174 preued; that is, vertu appreued of God. vnwise men; that is, hem that synnen bi ignoraunce.

Note return to page 2175 yuel willed soule; that is, to whom malice plesith for viciouse custom. suget to synnes; that is, in a man suget to fleisli vices, that maken dulnesse of vndurstonding. Goost of wisdom; that is autour of wisdom in the dissiple. a feyned man; that is, him that sekith in vertues not truthe, but oneli apperith. without vndurstondyng; that is, with out resoun. a cursid man, etc.; that is, a man obstynat in synnes, fro blasfemyes and othere yuels, doon bi stiring of lippis. reynes; that is, of yuele affecciouns. herte; that is, of thou&yogh;t and entent. conteyneth; that is, the Hooli Goost, that kepith alle thingis in being. kunnyng of vois; that is, knowing of ech seiyng. a derk word, etc.; that is, colourid bi the semyng of hoolynesse, whanne it hath the venym of wickidnesse withynne.

Note return to page 2176 sleeth the soule; this is vndurstondun of a dedly leesing, not of a bourdeful leesing, and profitable. in the errour of &yogh;oure liyf; that is, bileuynge bi this to ascape al peynefulnesse. nether gete &yogh;e perdicioun; that is, dampnacioun of helle. in the werkis of &yogh;oure hondis; that is, in sleynge &yogh;ou bi &yogh;oure hondis. God made not deth; of man, whom he made my&yogh;ty to die not, bi the &yogh;ifte of origenal ri&yogh;tfulnesse; and if man had kepte that &yogh;ifte, he schulde haue passid with out deth to the glorie of bodi and of soule.

Note return to page 2177 medecyn, etc.; that is, remedi a&yogh;enus wrecchidnessis is not bi distriyng of her owne liyf.

Note return to page 2178 the rewme of hellis is in erthe; that is, in present liyf. The lawe of helle is this, that noon may go a&yogh;en fro synne and peyne; but in present liyf men moun be heelid fro synne bi penaunce, and come to glorie. ri&yogh;tfulnesse; which is bi grace. geting of deth; that is, of helle, bi dedly synne. hondis; that is, werkis. fletiden; bi dyuerse vices. puttiden biheestis to it; that is, cleuyden to vnri&yogh;tfulnesse with out departing, as a spouse cleueth to his spousesse.

Note return to page 2179 the deth; of helle.

Note return to page 2180 smoke; for we lyuen bi brething in and brething a&yogh;en of the eir. a word of sparcle; that is, kyndly heete is in oure bodi, and first and last in the herte. as soft eir; that is, the soule schal vanysche awey, as the soule of vnresonable beestis.

Note return to page 2181 bi tyme; that is, bi passing of tyme.

Note return to page 2182 aseelid; bi a stoon put on the bodi of the deed man biried.

Note return to page 2183 swiftli; that is, as soone as we moun.

Note return to page 2184 oure part; that is, we moun no thing more bere of the goodis of this liyf.

Note return to page 2185 lawe of ri&yogh;tfulnesse; that is, gesse we leeueful, what euer thing we moun do. vnprofitable; bi oure doom.

Note return to page 2186 Therfor disseyue we a iust man, etc.; this is expownyd specialy of the Jewis, that ymagyneden to sle Crist, thou&yogh; the wise men of Jewis hadden first the knowing of Crist, as it is seid in xxj. co. of Math. netheles for he prechide a&yogh;enus her vices, thei conseyueden enuye and hatrede a&yogh;enus him, bi whiche the knowing, whiche thei hadden of Crist, was maad derk, and thei bigunnen to expowne weywardly the profesies of him.

Note return to page 2187 of oure thou&yogh;tis; in repreuynge tho, as many men diden, bi the spirit of profesie.

Note return to page 2188 trifeleris; that is, men of no vertu.

Note return to page 2189 biforsettith; that is, he settith bifor alle goodis of present liyf the goodis abedun of iust men.

Note return to page 2190 of his wordis; for the Jewis bileuyden, that whanne Crist was deed, hise wordis bifor goinge schulden be arettid fals, but the contrarie bifelde.

Note return to page 2191 the sacramentis of God; that is, priuy goodis, whiche he made redi to hem that louen him. vndistriable; that is, vndedly as to the soule, and to be distried a&yogh;enus the corrupcioun of the bodi, for it is maad of contrarie elementis; he &yogh;af the &yogh;ifte of origenal ri&yogh;tfulnesse, bi whiche the soule my&yogh;te kepe his bodi fro corrupcioun. to the ymage of his licnesse; for he made man able to take God, bi knowing and loue.

Note return to page 2192 bi enuye of the deuel; for bi his temptacioun the firste fadir and modir braken Goddis comaundement, and losten origenal ri&yogh;tfulnesse, and entriden into nede to die.

Note return to page 2193 of deth; that is, of helle.

Note return to page 2194 And fro iust weie, etc.; that is, fro the weie of ri&yogh;tfulnesse, that they helden truly in this world. in to distriyng; bi the errour of vnwise men.

Note return to page 2195 wey of distriyng; that is, bi the errour, that seith, that men that dien, ben distried outirli.

Note return to page 2196 &yogh;ifte; of grace in present tyme. and pees; in tyme to comynge.

Note return to page 2197 dispisiden, etc.; that is, nolden do iust werkis. vnhabitable; that is, vnable to dwelle ynne. alowing; that is, excusing of her yuels. in the dai of knowing; that is, of general doom. of hard ending; that is, of hard dampnyng to the peyne of helle.

Note return to page 2198 chast generacioun; that is, the multitude of iust men, which is chast in bodi, in refreynynge vnleueful lustis of fleisch, and also chast in soule, in eschewynge the synne of vnfeithfulnesse and of idolatrie. with clernesse; of wisdom, which is &yogh;ouun to iust men. it is knowun; bi knowing of appreuyng; sotheli no for&yogh;eting fallith in God.

Note return to page 2199 led out; that is, fro present bi kyndly deth. ouercomynge; the flesch, and the world, and the deuel, that ben ouercomun perfitli of iust men in her deth.

Note return to page 2200 of auoutrie; that is, alle wickid men, that ben the fendis sones bi goostly auoutrie.

Note return to page 2201 buriownen; that is, han prosperite in temporal goodis.

Note return to page 2202 schulen be drawun out, etc.; that is, bi Goddis sentence, fallinge on hem, thei schulen be drawun out fro goodis of present liyf, in whiche thei hadden set roote.

Note return to page 2203 ben witnessis, etc.; for bi this that thei suen the trespassis of fadris, thei witnessen her malice.

Note return to page 2204 bifor occupied, etc.; that is, bifore that he come to ende.

Note return to page 2205 schal be in refreisching; that is, in reste fro wrecchidnessis of present liyf; and so a iust man that lyueth litil tyme, is of betere condicioun than a wickid man, that lyueth longe, and that fallith in tribulaciouns of bodi and of soule. worschipful; that is, worthi to be worschipid, is not in multitude of &yogh;eris, but in ripenesse of vertues, which a iust man getith, thou&yogh; he be &yogh;ong in age. the wittis of a man; iust. ben hoore; for tho ben ripe and oneste. and the age of eelde; worthi to be worschipid. is liyf without wem; whether it be schort ether long.

Note return to page 2206 was borun ouer; that is, fro present liyf, and fro the felouschipe of wickid men, of whiche he my&yogh;te be peirid. lest malice; that is, apertly yuele men. schulde chaunge; bi violence of turmentis. feynyng; that is, ipocritis. schulde disseyue; bi apperyng of good. of trifeling; that is, of iangling of many wordis, ourned ether faire enditid. makith derke goode thingis; for ofte it makith tho to appere yuels. contynuance of couetise, etc.; for whi the greetnesse of lust mysturneth the doom of resoun, and most in simple men, in whiche resoun is lesse strong.

Note return to page 2207 but puplis; that is, vnwise men. in the entrailis; that is, in the ynnere thingis of soule.

Note return to page 2208 a iust man deed; for the mynde of his ri&yogh;tfulnesse schewith, that wickid men ben worthi to be dampned.

Note return to page 2209 a wise man; that is, bifor takun with deth. made him lesse; in making schort his liyf. schal scorne hem; that is, schal schewe hem worthi to be scorned in deth, for thei aretten iust men foolis and woode, that putten forth hem silf to deth for ri&yogh;tfulnesse. aftir these; that is, aftir delices and onours of this liyf. with outen onour; in the power of fendis. with out vois; for thei schulen not mowe defende hem silf, nether excuse. fro foundementis; that is, fro fleisli frendis, and ertheli goodis, in whiche thei tristiden.

Note return to page 2210 schal lede hem ouer; that is, fro temporal prosperite in to euerlastinge wrecchidnesse.

Note return to page 2211 thanne; that is, in the tyme of doom.

Note return to page 2212 penaunce; vnfruytful, for thei schulen be out of the staat of merit, and for the penaunce schal not be for the offence of God, but for the hardnesse of turment.

Note return to page 2213 schynede not to vs; thou&yogh; it schyneth to alle men, as myche as is of it silf, for whi Goddis stiringis to good, ben maad comynly to alle men, but summen resseyuen tho stiringis, and othere men putten awey tho; and so tho ben not maad to hem, that is, to her profit, but more to her dampnacioun.

Note return to page 2214 we weren wastid in oure malice, ether yuel willidnesse; is seid yuel firyng, that stondith in the brennyng of coueytise, wher ynne wickid men ben wastid; for whi lecherouse men ben wastid bi the fier of fleisly coueitise, coueytouse men ben wastid bi the fier of coueitise, and proude men ben wastid bi the fier of worldly hi&yogh;nesse. iust men schulen liue; in liyf glorie. anentis the Lord; of whom thei hopen to be rewardid, not of the world. anentis the hi&yogh;este; to whose onour thei ordeynen her dedis. the rewme of fairnesse; that is, of heuenly glorie, where no vile thing is. with his ri&yogh;t hond; in keping hem in blis, that is signefied bi the ri&yogh;thond. with his hooli arm; in this is signefied the sikirnesse of blis, that may not be takun awey bi ony creature.

Note return to page 2215 feruent loue; for bi feruent loue of ri&yogh;tfulnesse he goith forth, to the punysching of yuele men.

Note return to page 2216 hard wraththe; that is, his veniaunce, which noon mai withstonde.

Note return to page 2217 a stony wraththe; that is, of Goddis ire, that makith heuye hail stones. wexe whiyl; that semeth whiyt, whanne the see is troblid. The spirit of vertu; that is, strong wynd.

Note return to page 2218 plesen &yogh;ou; that is, deliten in the gouernail of hem. of the Lord; whose vikeris &yogh;e ben in this.

Note return to page 2219 and soone; in deth, that tarieth not. hardeste doom; that is, greuouseste peyn. to a litil man; that is, to a man of litil staat, and of litil kunnyng, for sich a man synneth comynly bi ignoraunce. my&yogh;ty men; bi dignete of staat, and bi greetnesse of kunnyng. turmentis my&yogh;tily; that is, greuouseste turmentis; for in as myche as the staat is hi&yogh;ere, in so myche the fal is greuousere, and worthi of more peyne. withdrawe the persoone; fro good to him, be he neuere so pore. the greetnesse of ony man; that ne he pun yschith him duly.

Note return to page 2220 charge, etc.; that is, puruyaunce, for he purueyeth for ech creature, bi the couenablete of his kynde.

Note return to page 2221 to thenke; bi hooly thou&yogh;tis.

Note return to page 2222 puruyaunce; that is, in rulinge hem in alle thingis of man, that ben worthi to be doon.

Note return to page 2223 vncorrupcioun; that is, of goostly vncorrupcioun, bi eschewing of synne. vncorrupcioun; is clennesse fro synne.

Note return to page 2224 what is wisdom; here the autour of this book spekith in the persoone of Salomon, that hadde double kunnyng; the firste was knowing of creaturis of this world, that may be getun bi seking of resoun, and bi trauele of studie, netheles in party, and vnperfitli, and with errouris, as Aristotle, famousere among othere filosoforis, erride in many thingis, as of the euerlastingenesse of the world, with out bigynnyng, and of the noumbre of vndurstondingis, and of the blis of tho, as it is opin, in xij. of Metafisikis; but Salomon hadde this wisdom, bi the &yogh;ifte of God, perfitly, and sodeynly, and with out errour; and he hadde also kunnyng of profesie.

Note return to page 2225 sacramentis; that is, hise priuytees schewid to me.

Note return to page 2226 a wiys kyng; as an heed wel disposid &yogh;yueth wit, and stiring wel ordeyned to the membris, so a wiys king rulith hise sugetis to comyn good.

Note return to page 2227 weping; a knaue child borun seith in weilinge A! and a maide child seith E! as pleyninge of the trespas of Adam and of Eue, for which thei ben borun the sones and dou&yogh;tris of veniaunce, and of wrecchidnesse.

Note return to page 2228 of kyngis; for thei ben borun vnmy&yogh;ty in bodi, and vnkunnynge in the soule, and also othere men. oon entring; as to noun power and vnkunnyng. lijk goyng out; as to angwische and nakidnesse of alle temporal thingis. Herfor; that is, for Y was borun al vnkunnynge. Y desiride; the &yogh;ifte of wisdom. and wit, that is, the &yogh;ifte of wisdom and of vndurstonding. was &yogh;ouun; the spirit of wisdom, that is, the Hooli Goost, that &yogh;yueth wisdom. siluer schal be arettid as cley; that is, alle temporal thingis that ben comyn to goode men and yuele, and ben oftenere grauntid to yuele men than to goode men, schulen be arettid of no valu, in comparisoun of wisdom, with charite, that is &yogh;ouun to goode men onely.

Note return to page 2229 of sentence; that is, to speke to the onour of God, and to the edifiyng of nei&yogh;bore, bi grace &yogh;ouun of God to me. and amendere of wise men; in encreessing hise &yogh;iftis to hem, for her good vss. ben in his hond; for nether we moun do, nether speke, nether thenke ony good, with out him.

Note return to page 2230 the thou&yogh;tis of men; mennus thou&yogh;tis moun be knowun certeynly onely bi Goddis reuelacioun, but wise men knowen the thou&yogh;tis of othere men bi coniecting, ether supposing of outermere signes; and of this knowing spekith Salomon here.

Note return to page 2231 hooly, many fold; that is, in &yogh;iftis. oon aloone; in him silf; therfor Poul seith, Oon in the same spirit worchith alle these thingis, and departith to ech man as he wole. sutil; that is, persinge alle thingis bi his vertu. mouable; in worching, for he makith men mouable and swift to sue his good stiring. manly ether curteis; in hauynge compassioun on oure defautis. benygne; that is, wel louynge, in enflawmynge vs to Goddis loue. more mouable, etc.; this mouyng is seid bi licnesse, in as myche as Goddis wisdom strecchith forth to dispose alle the werkis of God, til to the leste thingis.

Note return to page 2232 For it is a brething, ether vapour; vapour is a thing reysid vp, and cometh forth of water, and is of the kynde of water; so Goddis Sone, which is seid the wisdom of the Fadir, cometh forth of him, and is of the same kynde with him. bri&yogh;tnesse of euerlastinge li&yogh;t; for Goddis Sone is li&yogh;t of li&yogh;t. a myrour; in which alle thingis schynen most clerely. and ymage of his goodnesse; for it is propir of Goddis Sone, that he is the ymage of the Fadir, for whi aungels and men ben seid to ben his ymage.

Note return to page 2233 frendis of God; bi feith formed with charite. profetis; bi knowing aboue kynde. that dwellith with wisdom; that is, no but he be in charite, for thanne God dwellith with him, and he with God. the formere; this lettre semeth to speke of wisdom vnmaad, without bigynnyng and ende; wisdom maad is formere than li&yogh;t bi dignete, not bi during.

Note return to page 2234 a spousse; that is, to cleue in the thou&yogh;tis therof, with out departing.

Note return to page 2235 felouschip; bi charite. glorifieth; that is, knoulechith and preisith it gloriouse.

Note return to page 2236 sobrenesse; that is, temperaunce. vertu; that is, goostly strengthe.

Note return to page 2237 spekinge, etc.; for siche thou&yogh;tis ben the wordis of soule. anoie; to be excludid, for siche thou&yogh;tis excluden al anoye.

Note return to page 2238 sette hondis, etc.; that is, hou myche euer Y drawe along a sermoun, thei schulen herkne with reuerence.

Note return to page 2239 myn hous; that is, consience.

Note return to page 2240 conuersacioun; that is, thou&yogh;t, that cometh forth of vndurstonding, and custom of wisdom. werkis of hondis; that is, in werkis comynge forth of wisdom. Y gat a good soule; bi clennesse of loue. more good; that is, encressinge in vertues. a bodi vndefoulid; that is, kept bi contynence of matrimonye.