book saith: Whilis that thou kepest thy counceyll in thye herte thou kepest hit in thy prison; and whan thou wreyest hit. to ony wight, he holdeth the in his snare.' And therefore hit is better hyde your counceill in your herte than praye hym to whom ye haue bewreyd your counceill that he wole kepe it cloes and stille. For Seneca saith: Yf hit so be that thou ne may thy own counceill hyde, how darst thou pray ony other wight to hyde thy counceill, and kepe it secrete?' But, natheles, yf thou wene sikerly that thy bewreyyng of thy councell to a personne will make thy condition stonden in the better plight, then shal thou telle him thy counceyll in this wise. First, thou shalt make no semblance whether thee were leuer pees or werre, or this or that; ne shewe hym not thy wyll ne thyn entente, for truste well that comunly these counceillours been flaterers, namely the counceillours of grete lordes, for they enforce them alway rather to speke plaisant wordes enclynyng to the lordes luste than wordes that ben trewe and prouffytable. And therfore men sayn that the riche man hath selde whan good counceill but yf he haue hit of hymself. And after that thou shalt considere thy frendes and thy enmyes. And as touching thy frendes, thou shalt considere whiche of hem ben most trewe, wisest, most feythful, oldest and most approued in counceyllying; and of hem shalt thou axe thy counceill as the caas requyreth. Canterbury Tales, Melibaus. From CAXTON's edit., Lond. (1467?) Good Counsail of Chaucer.1 Fly fro the prease, and dwell with sothfastnesse, Rede well thy selfe that other folke canst rede, See Eccles, viii. 22. Appearance or manifestation. Liefer, rather, or whether to thee peace or war were dearer. d Force themselves. • Unless. Written upon his death-bed, when he was in great anguish ' & Press, crowd. h Truth. 1 Be satisfied with. J Wealth is blind. k Counsel. 1 There is no fear. Peine thee not ech crooked to redresse Strive not as doth a crochèd with a wall That thee is sent receive in buxomnesse, 31. Translations of the Bible. (Handbook, pars. 43, 72, 292, 295.) And there was a man of the farisies, nicodeme bi name a prince of the iewis. 2 and he cam to ihesus bi nygt and seide to him, rabi, we witen that thou art comen fro god maistir, for no man mai do these signes that thou doist: but god be with hym, 3 ihesus answerid: and seide to hym, truli truli I seie to thee, but a man be borun agen :j he mai not see the kyngdom of god, Nicodeme seide to hym, hou mai a man be borun: whanne he is oold? whether he mai entre agen in to his modris wombe, and be borun agen? 5 ihesus answerid, truli truli I seie to thee, but a man • i. e. Fortune. b Take care not. Nail. d A piece of crockery. TYNDALE, 1534. Ther was a man of the pharises named Nicodemus a ruler amonge the lewes. 2 The same cam to Iesus by nyght, and sayde vnto him: Rabbi, we knowe that thou arte a teacher whiche arte come from God. For no man coulde do suche miracles as thou doest, except God were with him. 3 Iesus answered and sayde vnto him: Verely verely I saye vnto the: except a man be boren a newe, he cannot se the kyngdom of God. Nicomedus sayde vnto him how can a man be boren when he is olde? can he enter into his moders wombe and be boren agayne? Iesus answered: verely • Judge. 4 h Walve, give up. J Again. be borun agen of watir & of the holi goost: he mai not entre in to the kyngdom of god, 6 that that is borun of fleisch is fleisch, & that that is borun of the spirit: is spirit, 7 won dre thou not for I seide to thee, it bihoueth gou to be borun agen 8 the spirit brethith where he wole, & thou herist his vois but thou woost not fro whennes he cometh: ne whidir he goith, so is eche man thatis borun of the spirit. 9 Nicodeme answerid and seide to hym, hou mounb these thingis be don, 10 ihesus answerid: and seide to hym, thou art a maister in israel? and knowest not these thingis? truli, truli I seie to thee: for we speken that that we witen, and we witnessen, that that we han seen, and ge taken not oure witnessynge, 12 if I haue seide to gou ertheli thingis, and ge bileuen not, hou if I seie to zou heuenli thingis: schuln ge bileue? 13 and no man stieth in to heuene, but he that cam doun from heuene: mannes sone that is in heuene, 14 and as moises arerid a serpent in desert, So it bihoueth mannes sone to be reisid, 15 that eche man that beleueth in hym perisch not but haue euerlastynge liif, 16 for god loued so the world; that he gaf his oon bigetun sone, that eche man that bileueth in him perisch not: but haue eurlastynge liif, 17 for god sente not his son in to the world, that he iuge the world, but that the world be saued bi him, 18 he that bileueth in hym, is not demed, verely I saye vnto the: except that a man be boren of water and of the sprete, he cannot enter into the kyngdome of god. That which is boren of the flesshe, is flesshe: and that which is boren of the sprete, is sprete. 7 Marvayle not that I sayd to the ye must be boren a newe. 8 The wynde bloweth where he listeth, and thou hearest his sounde: but canst not tell whence he cometh and whether he goeth. So is every man that is boren of the sprete. And Nicodemus answered and sayde vnto him: how can these thinges be? 10 Iesus answered and sayde vnto him: arte thou a master in Israel, and knowest not these thinges? 11 Verely verely, I saye vnto the, we speake that we knowe, and testify that we have sene: and ye receave not oure witnes. 12 Yf when I tell you erthely thinges, ye beleve not: how shuld ye beleve, yf I shall tell you of hevenly thinges? 13 And no man ascendeth vp to heaven, but he that came doune from heaven, that is to saye, the sonne of man which is in heaven, 14 And as Moses lifte vp the serpent in the wyldernes, even so must the sonne of man be lifte 15 that none that beleveth in him perisshe: but have eternall lyfe. For God so loveth the worlde, that he hath geven his only sonne, 16 that none that beleve in him, shuld perisshe: but shuld have everlastinge lyfe. 17 For God sent not his sonne into the worlde, to condempne the worlde: but that the worlde through him, might be saved. 18 He that beleveth but he that bileueth not, is now demyd, for he bileueth not in the name of the oon bigetun sone of god, 19 and this is the dome, for ligt cam in to the world: and men loueden more derknesses thanne ligt, for her werkis weren yuel,b for eche man that doith yuel, hatith the ligt, and he cometh not to the ligt: that his werkis be not repreued. 21 but he that doith truthe, cometh to the ligt, that his werkis be schewid, that thei be don in god. aftir these thingis ihesus cam and hise disciplis in to the lond of iudee: and there he dwellid with hem and baptisid, and Ion was baptisinge in ennon bisidis salym, for many watris weren there, and thei camen and weren baptisid, and Ion was not git sente into prisoun, 25 therfor a questioun was made of Iones disciplis with the iewis of the purificacioun, 26 and thei camen to Ion: and seiden to him, maister, he that was with thee bigende Iordan to whom thou hast borun witnessynge, lo he baptisith, and alle men comen to hym, 27 Ion answerid and seide, a man mai not take ony thing: but it be gouun © to him fro heuene, 28 ge gou silf beren witnessynge to me: that I seide I am not crist: but that I am sente bifor hym, 9 he that hath a wif: is the housbonde, but the frend of the spouse, that stondith and herith him ioieth with ioie, for the vois of the spouse, therfor in this thingis my ioie is fulfillid. 30 it behoueth ■ Doom, judgment. on him, shall not be condempned. But he that beleveth not, is condempned all redy, be cause he beleveth not in the name of the only sonne of God. 19 And this is the condemnacion: that light is come into the worlde and the men loved darcknes more then light, because their dedes were evill. 20 For every man that evyll doeth, hateth the light: nether commeth to light, lest his dedes shuld be reproved. 21 But he that doth truth, commeth to the light, that his dedes might be knowen, how that they are wrought in God. 22 After these thinges cam Iesus and his disciples into the lewes londe, and ther he haunted with them and baptised. 23 And Iohn also baptised in Enon besydes Salim, because ther was moche water there, and they came and were baptised. 24 For Iohn was not yet cast into preson. 25 And ther arose a question bitwene Iohns disciples and the Iewes about purifiynge. 26 And they came vnto Iohn, and sayde vnto him: Rabbi, he that was with the beyonde Iordan, to whom thou barest witnes. Beholde the same baptyseth, and all men come to him. 7 Iohn answered, and sayde: a man can receave no thinge at all except it be geven him from heaven. 28 Ye youre selves are witnesses, how that I sayde: I am not Christ but anı sent before him. 29 He that hath the bryde, is the brydegrome. But the frende of the brydegrome which stondeth by and heareth him, reioyseth greately hym to wexe, but me to be made lasse 31 he that cam fro aboue is abouc alle, he that is of the erthe, spekith of the erthe. he that cometh fro heuene: is aboue alle. 32 and he witnessith that thing that he hath seie and herde, and no man takith his witnessynge, 33 but he that takith his witnessynge hath confermed that god is sothfast, 34 but he whom god hath sente, spekith the wordis of god, for not to mesure, god geueth the spirit. 35 the fadir loueth the sone: and he hath gouun alle thingis in his hond, 36 he that bileueth in the sone: hath euerlastynge liif, but he that is vnbileful to the sone: schal not se euerlastynge liif, but the wraththe of god dwellith on hym. of the brydgromes voyce. This my ioye is fulfilled. 30 He must increace and I must decreace. 31 He that commeth from an hye is above all: He that is of the erth, is of the erth, and speaketh of the erth. He that commeth from heaven, is above all, 32 and what he hathi sene and hearde: that he testifieth: but no man receaveth his testimonye. 33 How be it, he that hath receaved hys testimonye hath set to his scale that God is true. For he whom God hath sent, speaketh the wordes of God. For God geveth not the sprete by measure. 85 The father loveth the sonne and hath geven all thinges into his honde. 36 He that beleveth on the sonne, hath everlastynge lyfe. and he that beleveth not the sonne, shall not se lyfe, but the wrathe of God abydeth on him. From BAGSTER'S Hexapla. From the Apology for the Lollard Doctrines. And phus is opun þat þe kirk mai not iustli curse ne bles, but as he hap befor ordeyned to be doun, and do it be pe kirk; pe kirk mai not ellis curse iustli, pat is nopher sequester ani man fro comyning of feipful men, ne fro part takyng of sacraments, ne for bid him ne to do ani þyng no joyn him penaunce, ne denounce, put out of comyn, ne bid iuil to him, ne curse him in ani maner, be wat nam pat cursing be callid; þe kirk may not do it iustli, ne vnblamfully, not but in als mikil as a Crist hap ordeynid to be doun, and doiþ it bi þe kirk, and confermit it. And rigt so of soiling oper wis may not pe kirk bring a man out of synne, ne forgef pe peyn nor man siker, ne pronounce ne higte him to be soylid, in ani maner for ani cause. |