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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	egypt_n	israel_n	time_n	1,593	5	3.5035	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15297	The true copye of a prolog wrytten about two C. yeres paste by Iohn Wycklife (as maye iustly be gatherid bi that, that Iohn Bale hath writte[n] of him in his boke entitlid the Summarie of famouse writers of the Ile of great Brita[n]) the originall whereof is founde written in an olde English Bible bitwixt the olde Testament and the Newe. Whych Bible remaynith now in ye Kyng hys maiesties chamber.; Dore of holy scripture	Purvey, John, 1353?-1428?; Wycliffe, John, d. 1384, attributed name.; Crowley, Robert, 1518?-1588.	1550 (1550)	STC 25588; ESTC S119922	80,292	256

what to euil mē As in y e. i. chap. of songs it is seid I am blak but fair ye doughters of Ierusalē as y e tabernacles of Cedar as y e skins of Solomō Thes ben y e words of y e spouses which for reson of euil mē cōteinid in y e chirch seith I am blak but for reson of good mē it addith But fair And this y ● suith as for ensāple As y e tabernacles of Ce dar is referryd to euil mē For why Cedar was the sōne of Ismael as it is seid in y e. xxv of Genesis of whōe Saracēs camē forth And this y t is addid as y e skyns of Solomō is referrid to good mē Therfore bi Solomō here is vnderstōden God him silfe bi christē expositours Hebrus And therfore the skins of Solomon ben seyde tho with whych the tabernacle was hylyd in whych tabernacle good men worshypen God The. iii. rule is of the spryte and of the Letter Thys rule is expounyd thus cominlye that the hystorial either Lytterall sense and the mystike eyther gostlye sence is taken vnder the same letter For whie the trueth of the storie shalbe holdē and nethelesse it shal be referryd to the gostlye vnderstondyng Thys rule maye be expounyde also in an other manner that it be referryd also to the lytteral sense as other rulys benne Aboute whych thynge it is to se that the same letter hath some tyme double litterall sense in ensample in the first boke of paralipomenō the. xvii chapiter God seyth to Solomō Ishal be to hym into a father and he shal be to me into a sonne And thys to the letter is vnderstondē of Solomō in as mich as he was y ● sonne of God bi grace in youth Therfor N●… than the prophet clepid him amiable to the lorde in the. ii boke of Kyngis xii chapiter Also the forsayde auto●…ytie I shalbe to hym into a father c. is brought in of Paule in the firste chapiter to Ebrus as seyd to the letter of Christe hym syl●…e And this is opē by thys y t Paule bryngyth in to priue that Chryste is more than Angellis But suche pryu●…nge may not be made by gostli sense as Austyne seyth ayens Uyncent Donatiste Forsoth the forsayde autorltie was fyllyd to the letter in Solo mō Netheles perfectly for he was the sonne of God only bi grace But it was fyllyde perfectlyer in Chryst that was the sonne of God bi kynd But nethelesse euereyther exposition is lytterall vtterlye Nethelesse the seconde exposition whych is of Chryst is gostly and pryuie in some manuer in as mych as Solomon was the fygure of Chryste The. iiii rule is of all and of parte For why scrypcure passyth fro one to an other and ay●…newarde As in the. xiii chapiter of Esaie the scripture spekyth fyrste ayens Babylon specially whan it is seyde The byrt●…im of Babilon And than the scripture passyth to vnderstōd the worde generallye of al the worlde by thys that suyth The lord comyth fro the hyghnes of heauen and the vessellis of his strong vengeaunce camē that he distrye all earth Afterwarde the scryptur turnyth ayene to speake ayens Babylon speciallye whan it is seyde Lo I shall reise on you Medeis that shulen not seke syluer For why Darius Medes wyth Cirus hys cosenne toke Babilon and kyllede Baltasar the Kynge of Babylon as it is seyde in the fyfte chapyter of Danyel The. v. rule is of tymes whych rule byfallyth in iiii maners-In oo māer by a fygure clepid Sinodoches whan a parte of tyme is set for all the tyme. As it is seyde in the gospel that Chryst laye iii dayes in the Sepulchre and nethelesse the fyrste day and the thyrd weren not whole dayes In an other maner thys rule byfallyth for smalle partis of tyme that bene noumbrede sometyme inscripture and somtyme ben left out And by thys the scrypture that spea kyth of some noūbre of yeres in many placys settyth somtime moe yers recknyng the forseyde smale partis In an other place it settyth fewe●…e yeres in leauing out y e smale parts In the thyrde manner thys rule byfalleth for that the recknyng of yeris begynnith in oo place at the former terme and in an other place at the latter terme As in the xv chapyter of Genises it was seyd to Abrahā That his seed shall be a pylgrime by iiii hūdrid yere And in the. xii Chap. of Exodi it is seyd of this pilgrimag that the dwellinge of the sonnis of Israell in the londe of Egipt was of iiii hundred yere and. xxx For the rikenyng of this more noumbre biginyth at the tyme in whiche it was seyde to Abraham in thee xii of Genesis Go out of the londe c. And the rikening of the lesse numbre biginith at the natiuitie of Isaac that was xxx yere aftir the goyng out of Abraham fro Aran. The fourth time this rule falith for y t holy scripture speakith of thyng to coming by y e maner of thing passid As in the. ix Chap. of Esaie A lyttle childe was borne to vs c. And this is to signifie the certentie of prophecie whose bifalling of time coming is so certeine as if it were passid now And this is for certenti of godis bifore knowing by whych the reuelaciō is made to y ● prophet Nethlesse such maner of spech hath no place n●… but in prop hecie of predestinacion eythere full determinynge of God whiche Prophecie is whan a thinge to coming in none certeine to manis knowinge is she wid to the Prophete in that maner by which it is in y ● byfore knowynge of God whiche byfore knowynge as God biholdith so wythouten feailynge thyngis to comynge as thyng is presente passid But in Prophecie of manassynge suche maner of speach hath no place whiche prophecie of manas is whā any peyue worthy to be brought in on any puple or on a persone is shewid to the prophete Not by that y ● it is in the byfore knowinge of God but by the order of second causis as by the euyll deserueyngis of mē As is that Prophecie of Ionas iii. chap ter Yet fourtye dayes and Niniuie shall be distried For why the sinnis of that citie hadden deseruid this distriynge Netherlesse for such a cause is chaūgable therfore sometyme the effecte that is peyne manassid sueth not as here for Niniuitis diddē penaūce and so the Lorde brought not in the peyne manassyd The. vi rule is of recapitulation That is of rehersing of thyngis done byfore And of Anticipation either byfore takynge that is settynge in of thyng byfore it is done For in holye scrypture not euerye storye and dedis ben wrytten in the same order in whiche tho bene done And therefore whan latter thyngis bene set byfore it is seyde Anticipaciō either bifore takyng Whā the foremer thingis bene set byhinde it is seyde recapitulacion either rehersyng of thing done bifore

for help and by spiryte of prophecie he bade hem make dichis and they sighen neither wynde neyther rayne and the boune of dyches was filled of waters And he before seyde that God should betake Moab into the hondis of these Kyngis they shulden distrie cities and fyeldes and trees and thus it was done in dede Also Elise multiplyed a lyttle oyle and made a pore wydowe to fyl many vessels therof and bade hyr paye hyr dettes wyth some therof and y t she and hir sonns shuldē liue by y e residue therof After ward Elise beforseid to a good woman y ● her berwed him frely largly that she shoulde conceiue a sonne And whan Elise knewe y ● this sonne was deade he sent his seruaunt Gihezi wyth hys stafe to reise hym and neyther voyce nor sense was in the childe Than Elise entred into a closet where the chyld laie deade preied to God and laye on the chyld and leyde hys mouthe to the mouthe of the child his hondis on the chylds hondes And the chyld yoxyd seue●… siethis and opened his ien and 〈◊〉 bit oke y ● chyld quicke to his mothir And Elise whā hūge●… was in Galgal a healed the pot of noyful meate by sendinge in of mele that no more byt ternes was in the meate Than Elise made a little breade to suffyce to an hundride men and theye leften reliefes ●…han the Kynge of Sirie sente let●…ers to the Kynge of Israell that he shoulde cure Naaman of his lepre the Kynge of Israell torent his clothes for sorow Elise bade y t Naaman should be waisshen vii sithis in the water of Iordan and so he shulde be cured And thus it was don in dede Than Naaman knowlechyd that none other God is in all earth no but onli the God of Israel And Elise toke no yeft yea freli pro ferrid and preased of Naamā Thā Gihezie ran after Naaman vnwitting either not cōsēting his master and made a leesinge that Elise sent ●…o hym that he shoulde yeue a talent of siluer double chaūgyng clothes to tweie young men of the sonnes of prophetis And Naaman cōstraynid hyme to take the duble that he axed and ordeinid twey chyldren to beare it before hym But hereof Elise seyd that the Lepre of Naaman shoulde cleue to Gihezi and to his sede withouten ende And Gihezi yede out fro Elise and was a mesel as snowe Whan the sonnes of prophets yedē to the wode to hew downe wode to bylde places for hem to dwell in y ● Irun of an axe fel doūe into y e watir And Elise castid downe y e tre either helue and the Irū houide and was taken vp therbi Whan the Kyng of Sirie set bushme ▪ ●…ts priuily ayens the Kyng of Israell Elise warned the King of Israel therof And whā it was certified to y e King of Sirie that Elise tolde his priuyties to the Kyng of Israel the Kynge of Sirie sent a grete multitud of his ooste to take Elise And whan the oste compassid y e Citie Doatim wherin Elise was God made thys oost blynde at the praier of Elise And so he ledde hem into the myddys of Samarie And whē the Kyng of Israel would siea hem Elise seide naye But make redie a feaste to hem and let hem go in peace to hir Lorde And whan ful stronge hunger was in Samarie y t women eaten her owne children oo womā axid dome of the king ayens an other womman that would not by couenaunt bringe forth hir childe to be eaten whan they hadden eaten the chyld of the fyrst wōman Than the kynge that weride the heyre next hys bodye to rente hys clothys for sorowe and swore stronglie that in that daye he would gird of the head of Elise E●…ise bifore knew the coming of this messenger todo this dede bade men close y ● dore suffer not him to enter for his lord cōeth anōe after hyme to reuoke hys oothe and sentence Than Elise seide in goddis name that tomorow in thys tyme a bushel of wheat floure shalbe for oo statere that is a lyttle quantetie of money as it were a peny and two bushels of barlie for oo statere in the yate of Samarie And Elise seide to a greate duike that bileuid not this word thou shalt se it wyth thine ien and shalte not eate therof And thus it was in dede For whan the oost of Sirie fled by nyght for dreade that God made amonge hem they leften al here goodis and fledden nakyd couetidē onli to saue here liues And whan a bushell of whete flour was solde on the morowe for oo statere the kyng made that noble Duike kepar at the yate and t●…e cōpani trade hym to death as Elise before seide Also Elise spake to y e woman ▪ whos sonne he made to lyue and bade hyr and hir house go a pylgrimag either strange lond where euer she founde couenable For God shal bring strōg hunger on the londe seuen yere And at the. vii yeres ende the kyng restorid to hir al hir things al the rētes of hir fields in the time of hir absēce Benadab kynge of Sirie sent Asael to Elise to enquire where this king myght recouer of hys sycknes And God shewed to Elise y t Benadab should die And Elise wepte ful sore whā he sigh Asael for God shewed to him that Asael shulde be kynge of Sirie do mani euilles to the chyldren of Israell Br●…n of her stronge cites and slea by swerde the younge men of hem and hurle the little children on hem and kerue womē with chylde Ioram y ● sonne of Iosaphat dyd euel in goddis syght as y e house of Achab did for the daughter of Achab was hys wife But God nolde distrie Iuda for Dauid his seruant as he bihyght to hym to yeue a lanterne to hym and to hys sonnes in al daies After these thingis Elise bad one of y ● sonnes of prophets anoynt Hieu into Kyng of Israell and seye to hym Thou shalt distrie the house of Achab and God shall make it as the house of Ieroboā And doggis shulen e●…te Iesabell in the fyelde of Israel and none shal birye hir And Hieu kylled Ioram Kyng of Israel Ocosias king of Iuda Iesabell the curssed quen And dogs eatē the flesh of Iesabel hir flesh was a tord on the face of the earthe Than Hieu made lxx sones of Achab to be slain of her Kepers and noryshers and he kylled xlii men brithern of Ocosias And after this doynge Hieu feyned him to worship Baall more then Achab did And bi this feining he gadrid togider al prophetis priestis seruāts of Baal in y ● tēple of Bal killed hē al And casted out of y e tēple of Baal his Image brent it drofe yt into duste And dystryed the house of Baal made gongis for it And so Hieu dyd aweye Baal fro Israell Nethelesse Hieu

chees Therfore Pharao Necao king of Egipt kilid Iosia in Magedo Ioathas hys sonne was made King for his father and he reygned thre monthis in Ierusalem and dyd euyll byfore God by al thingis the whych his fathers hadē do And this Pharao prisonid him in Reblatha and toke tribut of the londe an hundrede Talentys of syluer and oo talente of golde And this Pharao made kyng Eliachym y ● sonne of Iosie turnede hys name Ioachim And this Pharao led Ioachas into Egipt And Ioachim did euil bifore God by al things which his fadirs hadden do And this Ioachym was made seruāt iii. yere to Nabugodouosor Kyng of Babilō And eft he rebellid ayens ▪ Nabugodonosor And God sēt theuis of Cal des theuis of Sirie and theuis of Moab theuis of y e sōnes of Amō into Iuda y t he shulo distrie it as he spake by his Prophetis speciallie for y ● sinis of Manasses This Ioachim dyed his sōne Ioakim reigned iii. monthis in Ierusalē dyd euil bifore God as his fathers haddē do In y e time y ● seruātis of Nabugodonosor stidē to Ierusalē and bisegidē it Ioachim his mother Thā Nabugodonosor came to Ierusalē to ouircume it Ioachym his mother hys seruātis princis chaūberlaines yedē out to Nabugodonosor ▪ he trāslatid Ioachim hys oste ten ▪ M. manie craftie men into Babilon toke al the treasuris of gods house of the kingis house and beat to gydir al the goldē vesels whych Kyng Solomō had made in the temple And king Nabugodonosor ordeynid Mathanie y e brother of Iosie to be king clepid him Sedechie And he reignid xi yere in Ierusalē did iuil bifore God bi al thingis that Ioachym had do for God was wroth ayens Ierusalem Iu da tyl he casted hē awei fro his face And Sedechi yed awei fro the king of Babilō And in the. ix yere of Sedechie Nabugodonosor came wyth al his oste bisegid Ierusalem tillto the. xi yere of Sedechie thā the citie was broken Sedechie hys warriours fleddē by night the ost of Caldeis pursuid token him and brought him to Nabugodonosor in Reblatha Nabugodonosor spake dome with Sedechi kilio his sōis bifore him and puttid out his iyen and bounde hym wyth chaynis and broughte hym into Babilon Than Nabusardan the prynce of the oste brent gods house the kingis house and y ● houses of Ierusalē distryed y ● wallis of Ierusalē in cōpas And he translatid into Babylon the residue puple of Iuda outaken a fewe pore men vynetillars earthtilars and he brake all the brasē vessellis of metal in the temple and bare the metall into Babilon Than Nabugodonosor made Godolie to be soueraine of the puple lefte in the lond of Iuda And than all the Dukis of Knyghtis camē to Godolie in Maspha he made an oth to hem that it shulde be wel to hem if they wolden serue the Kynge of Babylon And Ismael that was of the kings bloude kyllyd Godolie and Iewis and Caldeis that weren wyth hym and all the puple of Iuda the princis of Knightis fledē into Egypt for dred of Caldeis At y ● last Euilmeradach Kynge of Babilon reised Ioachim fro prison and settid hys trone abou●… the trone of other kings that were wyth hym in Babylon And Ioachim eate euer bread in the Kyngis syghte of Babylon in all the dayes of his lyfe Thys processe of Godolie that suith is tolde largelier in the ●…nde of Ieremi thā here in y e ende of kings Thys processe of the fourhe boke of kyngis shuld stir al men and namely kyngis and lordis forto hate syn as Idolatrie couetise breakyng of goddis heestis for which the puple of Israell and the puple of Iuda was thus punishid and cōquerid of heathē men And forto loue vertues and kepyng of Gods heestis and distriyng of open synis for which many good kyngis as Ezechie Iosie and many other haddē great thāke and succour of God in many greate perylis blysse of heauē wythout●… ende God for his merci graūte this blisse to vs Amen The. viii chapiter THe bokis of Paralipe menon ben ful necessary to vnderstōd the storis of the old Testament in so myche as Ierome seith y t if a mā w toutē these bokis wold presume to haue y ● kuning of holi scripturs he scornith him silfe that is disceiuith makith him silfe worthy to be scornid For why the storis left out in y e bokis of Ryngis ben touchid in these bokis vnnoūbrable questiōs of the gospel bē declarid bi these bokis The. i. boke of Paralipomenō telith in the bigin yng the generations from Adā tilto Iacob so forth tilto Dauid t●… chith shortly many storis of Saul of Dauid of Solomō in the ende therof And howe Dauid ordeynyd priestis dekins in her office how by what seruice they shulen serue God The biginyng of the. ii boke of Paralipomenō tellith how Solomō axid of God wisdome to deme his puple god yafe to him wisdōe and kūyng riches glorie so y t nōe amōg kyngis either bifore either after him was like to him Thā is told how Solomō byldid the temple of Ierusalē an house to him silfe After this the quene of Saba came to Solomō brought mani preciouse ●…e welis to him preuid his kūing wisdome in many thyngis And all the Kyngis of the earth desyriden to se the face of Solomon forto heare y e wisdōe of god which he had yo●…ū in his herte After that it suith howe Roboā departid the ten linagis fro the house of Dauid And by hys pryde and hard wordes and by the ●…uyng of the councell of yonge men and whan the rewme of Iuda was cōfirmid to him he forsoke the lawe of Godde and all Israell dydde the same wych hym Therfor God sēt the king of Egipt w t vnnoūbrable puple on hē toke awaye y e treasours of goddis house and of the kyngis house And theye seruiden the king of Egipt to know the diuersytie of goddis setuice and of the seruise of the rewme of londis And after him reigned Abia his son and he treatyd wysly wyth y ● puple of Israell that they shulden forsake here synne warre not ayens goddis puple and the rewme of Iuda And for they wolden proudli warre ayens the rewme of Iuda ayens this coūsel of Abia ▪ he killed of hem by goddis helpe v. hūdrid thousand of stronge men Afer thys coūcel Abia died Asa hys son reignyd for hym And in the daies of As●… the lōd was in rest x. yere And Asa did that that was good and plesaunte in the sight of God And he distried auters of Idolatri

the temple Necao Kynge of Egipt stied to fight in Cartamis Iosi yede forth ayens hym And the Kynge of Egypt seide to Iosie I come not to day ayens the but I fyght ayens an other house to which God bade and made me go in haste Therfore cease thou Kynge of Iuda to daye ayens God which is wyth me leste he s●…ea the. Iosi nold turne ayen but made hym selfe redye to batteile ayens the Kynge of Egypt and assentid not to the words of y e King of Egipt spoken bi goddis mouth Therfore Io sie was slayne of y e Kinge of Egipte And the puple of the lond made Ioacas his sonne King in Ierusalē He reygned thre monethes in Ierusalē And the Kynge of Egipt puttid him downe and condemned the londe of Iuda in an hūdred talentis of syluer and in oo talente of golde and made Eliachim hys brother King for him on Iuda and Ierusalem and turnid hys name Ioachim He reigned xi yere in Ierusalē and dyd euil bifore God Therfore Nabugodonosor toke hym and led him bounden with chaines into Babilō bare thyther the vesselles of Goddis temple And Ioachim hys sonne reignyd for hym thre monethis and. x. dayes in Ierusalē and dyd euil in Goddis syght Than Nabugodonosor sente men that ledden hym into Babilon and bare oute the preciouseeste vessellis of goddis howse And Nabugodonoso●… made Sedechye Kynge on Iuda and Ierusalem he reignid xi yere in Ierusalem and dyd euyll in Goddis sight neyther was ashamid of the face of Ieremie the prophete that spoke to him of goddis mouth He brake the oothe made to Nabugodonosor Therfor Nabugodonosor came and toke him and lede him and al the vessellis and the treasuris of goddis house of the Kynge and princis into Babilon and kyllyd the puple and destried brent Ierusalem And the puple y t was lefte aliue was lede into Babilon and seruyde the Kynge hys sonnes tyl the King of Persis reignid and til l. yere werē fyllyd by goddis worde seyd bi the mouth of Ieremy And Cirus King of Persis cōmaundid to be preachyd yea by writing in all his rewme y e Iewis shouldē turne ayene into Iude. The. x. chapiter THys processe of Paralipomenon in the fyrst second boke shoulde styr Kyngis christē lords to distrie syn and loue vertue make goddislawe to be known and kept of here puple For here theye moune se howe sore God punnished euill Kyngis that liuiden euil and drouen the puple to I dolatrie eyther other greate sinnis howe greatlie God preysed rewardid and cherishid good kingis that lyueden well gouerniden well the puple in goddis lawe and open reason and good cōscience And though kyngis and Lordes knewen neuer more of holy write than iii. stories of y ● seconde boke of Paralipomenō and of Regum that is the storye of Kynge Iosaphat the storye of king Ezechie and the storye of Kyng Iosie they myghten learne sufficientlye to lyue wel gouerne well here pupl●… by goddis lawe and eschewe al pride and Idolatri and couetise and other sins But alas alas alas wher Kynge Iosaphat sent his Princes and Dekenis and Priestis to eche Citi of his rewme with the boke of goddis lawe to teach openly goddes lawe to the puple some christen Lordes senden general letters to al here mynisters and lyge men either tenantis that the pardons of y ● Byshopis of Rome that ben open leasings for thei graūtē mani hūdrith yeres of pardons after domisedaie be preachyd generally in here rewmis lordeshypis And if any wyse man ayensaye the open errours of Antychrist and teach men to do her almese to poore nedie men to ascape the peinis of hell and to wynne the blesse of heauē he shalbe prisoned as a mā of vnchristē beleue traytour of god and chrysten kingis and Lor des And where kynge Ezechie made him ful bisie to clense Goddis house and do awaye all vnclennesse fro the sentuarie and cōmaūdyd priestis to offer brent sacrifice on goddis auter ordeynid dekens in Goddis house to herie God as Dauid and othere prophetis ordeniden some chrysten lords inname hethē in cōdicions defoulen the sentuarye of God and bringen in Simonielit clerkis ful of couetise and herecie and Hipocricy and malice to stoppe Goddis lawe that it be not knowne and kepte and freali preachid And yet some christē lordis holden mani prelatis and curats in her conrtis in secular office ayens goddis lawe mans openlie and wythholden hem fro here gostly office and helpynge of Christen soules And where Kynge Iosie preachyde openlie Goddis la we in the ●…mpel to al the puple and casted away Idolis and brent the bonis of prestis that did Idolatri some christē lords in name and not in dede preisen and magnyfyen fryeres letters full of dys●…eyte and leasyngys and maken here tenauntis and meines to swere by herte bonys nayles and sydes and other mem●…ryes of christe and pursuen full cruellie hem that wolden teache trulye and frelye the lawe of God and preisen meinteynen and cherishen hem that preachen fables leesyngis and synfull mens traditions eyther statutis and letten greate ly the gospell to be preachyd and ho ly wryte to be knowne and kept But wytte these vnwyse Lordys that Elie the Prophete one alone hadde the trueth of God And Kyng Achab wyth eyght hundrid and. L. pryestys and Prophetys of Baalle hadden the false parte And efte Micheas one alone Prophete of God had the truethe ayens foure hūdryde Prophetys of Baall that councellidē Achab to warre to hys owne shenshipe and death So nowe a fewe pore men and Ideots in comparisōe of clerkis of Schole moune haue the trueth of holy scrip ture ayens many thousand prelatis and religiouse y t ben yeuē to worldli pride and couetise simoni hypocrisie and other fleshly synnes moste sithen these pore men desirē only the trueth fredome of the holi gospel holy sc●…ipture acceptē mās law ordinaūcis only in as mych as they ben groūdid in holi scripture either good reasone and cōmon profite of christen puple and worldly prelatis and feinid religiouse grounden hem on sinful mens statutis that sownē pryde couetise and letten y e trueth and fredome of goddis lawe to be knowne and bringin christē puple in endlesse thraldome and greate coste But it is to be drede full sore leste kyngis and lordis bene nowe in the former synnes of Manasses god graunte that they repent verily and make amendes to god and man as he dyd in the ende for they setten Idoles in goddis house and exciten men to Idolatri and sheden innocēt bloud in many maneris as Manasses dyd Firste thei setten in here hert that should be the temple and speciall chamber of god the Idole of couetise eyther of Glotonie either of Pryde either of other greate sinnes For