¶ THE COVRSE of Christianitie: or, As touching the dayly Rea­ding and Meditation of the holy Scriptures: very requi­site and necessary for all Chri­stians of what estate or con­dition soeuer: TVVO BOOKES.

Translated out of La­tine into English, by Iohn Ludham Vicar of We­thersfeld. 1579.

The commaundement of God in the olde Testament.

Deut. 6. & 11.

These wordes whyche I commaunde thee this daye shall be in thine heart: and thou shalte rehearse thē continually vnto thy children, and shalt talke of them when thou tariest in thine house, and when thou walkest by the waye: when thou lyest down, and when thou risest vp, &c.

The commaundement of God in the nevve Testament.

Ioan. 5.39.

Searche the Scriptures: for they they be that testifye of mee.

Printed at London by Henry Bynneman. 1579.

TO THE RIGHT VVorshipful, Vertuous, and my very good Lady, the Lady Mary Wroth, late vvife to the right vvorshipful Sir THOMAS WROTH, Knight, of godly memorie, deceassed: Iohn Ludham wisheth continuaunce of health, and al things prosperous in Christe Iesus.

WHat greate cause there is (right wor­shipfull and my very good L.) why all men of all sortes should be exhor­ted, and earnestly excited, to the dai­ly readyng and meditation of the ho­ly Scriptures: the infinite perilles and calamities, wherevnto we are al of vs continually subiect, do moste plainely and plentifully declare. For why, who seeth not howe combersome and perillous a state they enter into, that take vpon thē to trauaile in the Wildernes in the night season, without the helpe either of Moone or Starres, or any other light to direct them by? Goe they not oftentimes out of the way? Doe they not manye tymes stumble and stagger like men berefte of their senses? Are they not euer and anone caughte in the Bryars, and there pitiously tattred and torne? Be they not like from time to time to run themselues either againste some Rocke, Blocke, or Tree standing before them? wherby they get one while (per­haps) a shrewde rushe on the sides, an otherwhile a curst thwacke ouerthwarte the shinnes, now and then a sore bounse on the breaste, by and by a dreadefull duste on the necke and shoulders, straightwayes and odde [Page]blowe crosse the face, and euen immediately an auke rap vpon the nose, or some one dash or other in the eies, eares, or teeth? But what are these in comparison of the rest? very fleabitings. For if they escape either with some or with all these hurts and annoyances which we haue now mētioned, they may say (and that truly) they haue played the tall fellowes. But ouer and besides these, they light many tymes vppon some daungerous quagmire, foregrowne Lake or Pitte, wherein they sticke faste, and are not able to winde themselues out againe, no not to the death. What shall I say of the huge multitude of Beastes so fierce and terrible in their kindes? Are they not like euery moment to be deuoured of them? Howe is it possible they should escape so many roaring Lions, so many rauening Wolues, so many bloudy Beares, boy sterous Bulles, cruell Tygres, Panters, Pardals, Leo­pardes, Serpentes, Dragons, and suche like, and not be­come a pray vnto them? I say nothing all this while of a daunger as greate as any other, namely, of the theeues and robbers, cormorants and caytifes, that lurke in ob­scure places, gaping for the spoile of wayfaring men: of whom notwithstanding they are cruelly rifled, and haue oftetimes their throates miserably cut. But who is able to expresse all the harde happes and hazardes, whyche they throw themselues into, that iourny by night in the Desart (as is aforesaide?) Verily I suppose not Syluanus hymselfe. Nowe then if incace the state of these menne be so difficulte and daungerous, that are in hazarde one­ly of a bodily death: howe muche more perillous and pernitious is the case of all those, that remaine in suche continuall ieopardy bothe of bodye and soule? Suche doubtelesse is the plighte of all Adams children euen from the tyme of their byrth to the daye of their death. Such is the case and conditiō both of high and low, rich and poore, noble and base, bonde and free, Iewe and [Page]Gentile, al and some, one and other. For why? so soone as wee are borne, we enter into thys worlde as into a huge Wildernesse: where we are eftesoones environed with innumerable straites of the body, with innumera­ble perplexities of the soule. As touching the bodye, we come naked into the worlde, without either mantell to couer vs, or strength to defende vs, or discretion to guide vs, or prouision to succour vs: in whiche behalfe the very brute beastes do far-away surmount vs. And wee be no sooner crawled foorth of our mothers womb, but wee sette oute oure throates and crye: euen there­by bewraying bothe oure present misery, and oure wretchednesse to come. As we growe vppe in yeares, so increase oure troubles. Troubles within vs, troubles withoute vs, troubles aboue vs, troubles beneath vs, troubles behinde vs, troubles before vs, troubles on the righte hande, troubles on the lefte, and euerye where troubles. Within vs, all manner of maladies and dissea­ses proceedyng of inwarde causes, whyche in verye deede are so manye in number, as the verye Phisitions themselues coulde neuer as yet find oute propre names ynoughe for them, much lesse prescribe any sitte reme­dies to heale them. Without vs, all kinde of outwarde crosses, and distresses: as hunger, thirst, colde, nakednes, woundes, soares, botches, blaynes, blindenesse, lame­nesse, deafnesse, dumbnesse, perills of sworde, perilles of fyre, perilles of water, &c. Aboue vs are the Hea­uens (as yee woulde saye) armed againste vs, the Firmament frownyng vppon vs, the Ayre distem­pered, the Windes wrastling, the Thunders roa­ring, the Lightnings flashing, the Comettes and blazing Starres lowting, the Sunne eclipsed, the Moone depriued of hir light: and all tokens of calamities vn­to vs.

Beneath vs is the earth oftetimes trembling and qua­king, many times sindged and scorched, diuers times o­uerflowen & surrounded, sometimes opening and swal­lowing vp all that euer is, not seldome times breathing out pestilent vapours and exhalations, to the destructi­on of whole Cities and Townes. Behinde vs are al trou­bles vnlooked for. Before vs, all troubles foreseene. On the right hande our friendes. On the lefte hande, oure foes. Yea, and which way soeuer we turne vs, troubles vppon troubles, trials vpon trials, one vexation vppon an other, and euen death it selfe cōtinually pursuing vs. And thus fareth it with vs as touchyng our bodies. But as concerning our soules, the case is so muche the more dangerous, as the enimies are pernitious, and calamities grieuous whervnto they are subiect. Subiect (I say) not by creatiō, but by deprauatiō, or rather by originall cor­ruption. For in deede if they be considered accordyng to that excellent nature, wherein they were first created before the fall of Adam: it will appeare, that as in sub­stance spirituall, and in qualitie immortall, so were they indued also with singular ornaments and heauēly ver­tues, as whereby they resembled the image euen of God himselfe. But (alas) euer since that fatall ruine and dis­mall decay of our great vnhappy graundfather Adam, they haue not onely bin depriued of all those ornamēts and graces which before they had, but also infected with contrary vices and deformities: so as in stedde of light, they are become darke: in stedde of pure, they are be­come obscure: in stedde of holy, they are become pro­phane: in stedde of vprighte, iust, perfit, happy, blessed, the image of the eternall God, they are become pieuish, peruerse, vnperfect, vniust, accursed, the Image of the infernall Sathan. And this forsooth generally is the state wherein we stand both in respect of our soules and bodies. For the more manifest proofe wherof, the Scrip­tures [Page]are plentifull, especially where they painte foorth man in his naturall coloures, and set him vp (as it were) on a stage to be seene. For they teache, that there is no sounde or whole parte in him from the crowne of the heade to the soale of the foote. For why?Ps. 14.2.3.4. Ps [...]l. 53.4. Ps. 5.10. and 140.2. and 10.7 Prou. 1.16 Iam. 4.8 1. Cor. 1.20 & 2.14. Iere. 9.26 Deut. 10.16 Eccles. 11.33 Genes. 6.5.11.12. and 8.21. Psal. 36.1. Esa. 59.3.7 Rom. 3.10.11.12.13.14.15.16.17.18. VVe are all the sorte of vs corrupte, we haue all gone astray, wee are all become abhominable, there is none that vnderstandeth or seeketh after God, there is none that doth good, no not one: Our mindes are di­stract within vs, our memories are maymed, oure reason vnre­formed, our vnderstanding vnperfite, our wisedome foolishnesse, oure heartes vncircumcised, our iudgementes vniuste, oure wils waywarde, oure thoughtes vaine, oure imaginations wicked, our conceites carnall, our fansies frustrate, oure affections euil, oure lusts vnbrideled, our throats an open sepulchre, our tongs haue vsed deceit, the poison of Aspes is vnder our lippes, our mouths are full of cursing and bitternesse, oure handes are filled with cruelty, and our fingers with iniquitie, our feete are swifte to shed bloude, destruction and calamitie are in oure wayes, the way of peace we haue not knowen, and there is no feare of God before oure eies. These and such like are the excellent titles, and prerogatiues wherewith the holy Ghost adorneth vs in the Scriptures. These are in deede the true markes and monuments of our antiquitie, the peculiar badges of our brauery, the right Coat-armour of al Adams offspring. Whereof leaste any man shoulde doubte, and pretende I wote not what priuiledges for himselfe, as thoughe he were exēpted out of the common aray of all fleshe, the Scripture dealeth yet more plainely with vs, and telleth vs, that we are not only wretched and miserable by na­ture, as being all conceiued of vncleane seede,Psalm. 51.5 Eph. 2.1.3.5 Rom. 3.9 Galath. 3 22 Rom. 2.22. Psalm. 116.11. and all borne the children of wrath and perdition, but also that wee haue al sinned, (where this worde (All) is referred to euery particular person, whether he be Iewe or Gen­tile) and are depriued of the glory of God: that we are al workers of wickednes, al shrinking and rebellious chil­dren, [Page]lyars,Rom. 3.4 Esa. 59.5 Deut. 27 Galath. 3.10 Coloss. 2.13 Ephes 2.12 Rom. 6.23. and lighter than vanitie it selfe, all hatchers of Co­katrice egges, and weauers of the Spiders webbe (as the Prophet speaketh) (and to be shorte) all subiect to the curse and malediction of God, and so consequentlye to endlesse confusion both of soule and body. For, the rewarde of sinne, is death, and euery soule that sinneth shal dye. saith the Lorde. These things thus brieflye premised, although they may seeme sufficient to strike (as it were) an Alarum into al mens consciences, and to make them looke about them, if haply they may espy any remedy: yet ouer and besides these, if wee will weigh and consi­der what an vnmercifull number of spirituall ennimies we haue to deale and encounter with, how subtilly they lye in wayte to entrappe vs, howe vncessantly they as­sayle vs, howe greedily they gape to deuoure vs, wee shall bee muche more inflamed (as I thinke) to pre­pare oure selues to the battaile, and to stand vppon our guarde, if (at leaste) we haue either anye care of oure owne welfare, or dread of our own distruction. For if so be wee haue not vnfitly compared the worlde vnto a Wildernes, where men wander in the middest of innu­merable dāgers & are euen subiect cōtinually to a thou­sande deathes: then maye it appeare sufficientlye what oure lotte and portion is in this life, and howe hardlye we are like to be dealte withall, vnlesse wee walke mar­uellous warily and circumspectly, and bee throughlye fenced and fortified at all assayes. We haue to consider, that as there the wayes and pathes are verye doubtefull and vncertaine by reason of manifolde crinkes and tur­nings: so here we are to mete with infinite Mazes & Labyrinths of superstitions and false opinions: so as there is nothing more harde and difficult, than for a man (a­mongst them) to keepe the straighte course to eternall saluation. Againe, as the desart places are ful of horrible daungers, as well in respecte of the wilde and fauage [Page]beastes, as also of the Theeues and Robbers that lurke in them: euen so are wee in this worlde enuironed about on euery side with farre more grieuous enimies, as which (for their crueltie and more than bloudy desire of destroying all that euer come in their wayes) doe far-awaye exceede the saluagest beastes and cruellest cut-throates that bee. For euen amongest vs rangeth that olde manqueller the Diuell,1 Pet. 5.8 who (as Peter sayth) goeth aboute like a roaring Lion, seeking whom he may deuoure. And hee is not a­lone, but hee hathe an infinite rable, and euen the Deuill and all of wicked Angels and vncleane Spirites to do him seruice: so as he is (not without good consideration) called a Potentate, the Prince of darknesse, the Gouernour of this world, Ephes. 6.12 the spirite that ruleth in the Ayre, &c. to note vnto vs the wonderfull force and puissance that he is of:Ephes. 2.2 like as in o­ther places, for his malice and subtilty, he is termed a Ser­pent, for his crueltie, a Lion, and for all togither,Genes. 3.1 1. Pet. 5.8 Apocal. 12 3 a greate redde Dragon hauing seauen heades and ten hornes, and seauen Crowns vpon his heads, &c. There are also belonging to his hellish conduct and Kingdome, an innumerable sorte of wicked doers, whiche hauing vtterly reiected all sense of Humanitie and Godlinesse, are degenerated into wilde & saluage beastes. For we may see euery where a ranke route of leacherous monsters to grunt like Hogges and Swine: a huge throng of wrathfull Termagaunts to yell out lyke Beares: a beastly company of Backbiters to barke abroade like Dogges: a rauening sorte of Cormorants to houle out like Wolues: a fierce and frantike multitude to take on like vntamed Tygres: a number to play the parts of the nimble sighted Lynxes: a slie and subtill sorte to fare like Foxes: a tetchy and kicking kinde of Asses to bray: a ve­nemous sighte of Serpents to hisse: and to be shorte, such a huge rabble of stinking Goates, bellowing Bugles, puf­fing Panters, and all manner of vncleane Beastes, that a man shall walke muche safer in the Wildernesse amongst [Page]the wilde beastes in deede, than hee can doe in the world amongest men of so beastly conditions: neyther haue we to feare so great danger from the very Beasts themselues, as we haue to doubt and dreade those, that are of the selfe same nature with vs: Insomuch that the olde fathers said not without a cause, One man is become a VVolfe to an other. Further, as the Desart is waste and barren, and besides, o­uergrowen with Bushes, Bryars and Thornes: so is thys World, manured with no knowledge of God at all, but is altogither barren and vnapte to yeelde foorth anye good fruite, nay contrariwise, scrawleth euerye where ful of the briars of Sinnes and Vices, whereby we are so grieuously mangled and torne, that (commonlye and for the most parte) we keepe the scarres of them to oure dying daye. I might stande here to shewe howe some of vs (nay all in a maner) are choaked with the cares of this world, and with the deceitfulnesse of riches: some caughte in the pitfall of Pride and Ambition: some snared wyth the Thornes of Couetousnesse: some ouer heade and eares in the Bryars of Voluptuousnesse: some saped in the suddes of Sensualitie: some smouldered wyth the smoake of Va­nitie: some drenched in the dregges of Drunkennesse: some be-smeared wyth the mudde of Maliciousnesse: some imbrued with the bloude not of Beastes but of Men: and in a worde, not some, but a great summe sti­fled in the stench of all Sinne and Wickednesse. I mighte shewe in like maner, howe there is nothing vnder the Sunne so excellent, no worke of God so wonderfull, no blessing so bountifull, no creature so beneficiall, holesome and good, but that (through the malice of Sathan and our owne miserable corruption) it is tourned cleane con­trarye, vnto oure greate harme and discommoditie, yea, euen into a present poyson to infecte vs wyth­all, and into a Scorpion (as it were) to sting vs to death.

As much might be said of our own selues: in whom there is no parte nor power either of soule or bodye, but that through sin, they are become euen so manye deadly eni­mies to hale vs to destruction. And herein forsooth appea­reth by the way the strangenesse, or rather vnnaturalnesse (as I may so say) of our warfare, cleane contrary to the warfare of the worlde. For whereas worldly Souldiours take weapon in hand chiefly against forrainers and stran­gers, but neuer againste their owne persons: wee on the other side, muste not looke so muche what oure enimies do abroade, as we muste haue an eye what traytours are at home, I meane in our own bosoms, that so letting o­thers goe in peace by vs, wee maye bende all oure whole force and artillery to the battery of oure owne selues. Not as though it were lawfull for anye man to cutte himselfe shorte by vntimely death (as manye diuellishe and des­perate persons doe) but to the intent to gette the mastery ouer our affections, to bridle oure lustes, to mortify oure olde man, to kill oure concupiscence, to subdue oure na­ture, and finally, to submit all our wil, wisedome, reason, vnderstanding, and all that euer we haue either within vs or without vs, to the rule and obedience of Gods holy Worde, and to the gouernment and direction of his holy Spirite. But I feare leaste I haue exceeded alreadye the compasse of an Epistle: I will therefore bee as briefe as is possible. We haue seene then (if I be not deceyued) how wofull our originall state and condition is, what infinite perils and calamities wee are subiecte vnto, what migh­tye and vnrestfull enimies wee are continuallye matchte wythall, and howe little refuge or succoure wee haue to looke for in this worlde, or in any thing belonging to the Worlde. For, the VVorlde passeth awaye, and the luste thereof: but hee that doeth the will of God, abideth for euer.

The vse of all whyche thynges is, to teache [Page]euery one of vs howe earnestly we oughte to laboure, and contend, euery man according to his present necessitie, to learne well the lesson taughte vnto Nicodemus, namely, to be borne againe,Ioan. 3.3 Ephes. 4.23 1. Pet. 2.2 and to be renued in the spirite of our minde, so as we may couet the sincere milke of the word, to the intent to grow thereby: to be remoued (I say) from the loue of these earthly things here belowe, and to stye vp by the wings Fayth into Heauen, where Iesus Christe sitteth on the right hande of God the father: finally, to purchase the certaintie of a better inheritāce, and the assu­raunce of a better Country: by cause (as the Apostle saith) VVee haue here no continuing Citie, but wee seeke for one to come. To the obtayning of all whiche graces,Hebr. 13.14 as Faith alone in the word and promises of God is sufficient, so attaine wee to Faith by no other meanes than by conceyuing the free mercy of God in Christe through the reading, hearing, and meditation of the holy Scriptures. The reason is, by­cause that Iesus Christe beeing the onelye obiect of oure faith, and substance of the whole Scripture, we apprehend in him all the treasures of knowledge and wisedome, and what soeuer else is necessary to eternall saluation. For, Hee is of God made vnto vs wisedome, [...]. Corinth. 1.10 and righteousnesse, and sancti­fication, and redemption, and euen all in all: as the Apostle speaketh. Who seeth not then what incomparable trea­sures (in comparison whereof all the pompe and glory of the Worlde is nothyng but dung and drosse) are compri­sed in the sacred Scriptures? But I maye not stand to am­plify this point (as by occasion otherwise iustly I mighte) considering in very deede a Preface will not beare it. I must therefore of necessity referre all this whole matter to the consideration of the godly Reader: who may finde e­uery where in reading, plentifull furniture tending to this purpose.11. Time. 3.16 Only thys I wil adde by way of conclusion, that forsomuch as al the holy Scripture is giuen by inspiration of God and is profitable (as Paule saith) to teach, to conuince, to correct, [Page]and to instructe in righteousnesse, that the man of God may be ab­solute and made perfite to al good workes: Rom. 15.4 and againe, that what­soeuer things are written aforetime, are written for oure learning, that we throughe patience and comforte of the Scriptures mighte haue hope: that therefore I say it behoueth al sortes and de­grees of men and women whatsoeuer, (if at leastwise they stand in neede to be taught and informed in the wayes of the Lorde, if they haue neede of dayly correction and a­mendment of life, if they be desirous of continuall com­forte and consolation, and finally, of eternall happinesse and saluation) to be in loue with the holy Scriptures, to embrace them, to reuerence them, to reade them, to heare them, to meditate in them, and aboue all, to liue after thē, and euē to expresse them in their whole lyfe and conuer­sation. Whiche godly diligence and indeuour as I wishe vnfainedly from my very hearte to be wrought effectual­ly in mine owne selfe: so make I mine humble prayers vnto the Lord, that he would vouchsafe in his great mer­cy to kindle and stirre vppe the same in the heartes of all people, to awaken them out of the sleepe of sinne and se­curitie, to drawe them out of the dirty dregges of Popery and superstition, wherein Sathan hath of long tyme, and yet still keepeth a great number to scatter the cloudes and mistes as well of all olde as newe sprung vp heresies from amongest them, and laste of al, so to ioyne and knit them togyther in one consent of the truth of his holy word and Sacraments, as may be moste of all to the aduancement of his glorious kingdome, and to the vtter ouerthrowe of Sathans outrage and Tyranny. To the furtherance wher­of bicause I was perswaded that this Booke of the famous and worthy man Andrew Hyperius woulde not a little a­uaile, I thought it not amisse for my good brethren and Countrimens cause, to turne the same into oure common language, and to publish it in as plaine a stile and phrase as I possibly coulde. Whyche being attentiuely read and [Page]pervsed, wil minister I am sure, not onely sufficient mat­ter for the godly and Christian Reader to work vpon, but also sounde and substantiall reasons to the satisfaction of al indifferent mindes, and to the confusion of all scorners and cauillers whatsoeuer. And forsomuche as I am not ig­norant what great and speciall blessings of hys Spirite the Lord in mercy hath vouchsafed to bestowe vppon youre Ladiship, and vpon your progenie, whereby you are mo­ued againe by apparant testimonies, to expresse the god­ly loue and zeale whiche you beare to his infallible truth and Gospell: I determined with my selfe amongst many other noble and worthy personages, to make my speciall choice of youre L. as a meete patronesse of thys present worke, and of my trauel and paines taken therein. Where­vnto I was prouoked so muche the rather, by cause that as you youre selfe are an earnest traueller in the holy Scrip­tures, as well by publike hearing as by priuate reading, so your example wil not a little help both to the cōmending of this worke vnto posteritie, & also to the incouraging of many other of youre sexe and calling to the following of your steppes. Albeit I must confesse one other cause there was of this my doing, which I wil by no meanes conceale from your L. And that was the greate curtesie and friend­ly affabilitie, which amongst many other vertues I noted in youre L. at what time you vsed commonly to resorte vnto oure parishe Churche, to the exercise there. But then especially appeared your curtesie most excellent in mine eie, when you of your owne accorde, to my great and singular rrioycing, vouchedsafe to visite and adorne my poore house with your presēce, and to take wel in worth that simple entertainement, whiche then, throughe Gods goodnesse, I was able to giue you. And euen then doubt­lesse conceiued I this imagination with my selfe, that how soeuer you should be forgetfull of your friendlinesse offered, yet I for my part could neuer be vnmindefull of your [Page]curtesy receyued: but woulde testifye the same by one meanes or other so soone as time and oportunitie shoulde serue.

Thus (Madam) haue you hearde the principall causes that moued mee to putte forth this Booke vnder the title of youre name: whiche, if I may perceiue your L. to take in good parte (as I doubte not but you will) then haue I reaped the onely guerdon of my desire. In the meane sea­son (to ende withal) I commende the whole successe ther­of vnto the Lorde, beseeching him so to multiply his mer­cies vpon you and vpon your whole familie, as that you may liue many yeares a ioyfull and happy mother in Israel, and finally, reape the ende of youre hope, euen endlesse ioy and immortalitie with all the sanctified in Christe Iesu.

AMEN.

Written at VVethersfeld the ninth of Iune. 1579.
Your Ladiships most humble in the Lord, IOHN LVDHAM.

To the Reader.

I If toyes and trifles nowe adayes so wel accepted bee,
O Of all and euery wight in worth, that doe them reade or see:
H How much more thē ought godly works wel weyed for to bin?
N No doubt the Lord wil none excuse that carelesse be herein.
L Let whose can cōplaine, and say: I want good Bookes to view:
V Vndoubtedly this age of ours, wil proue his plainte vntrew.
D Did euer any one as yet, like store of bookes remember?
H Hath not the Lord vs greatly blest in these our days? Cōsider:
A Amōgst the rest, this booke is one, which if thou rightly read,
M May further thee to godlinesse, and stand thee in greate stead.
I. L.

Gentle Reader, before thou enter into the reading of this discourse, I pray thee vse some paines in correcting with thy pen these faults that haue esca­ped the Print.

In the Preface, page. 3. line 11. reade, of the Psalmist: page 5. line 28. & 29. reade, they are they that: page 7. line 2. reade, holy Scriptures: ibid. line 3. reade, any nevve matter: page 8. line 3. reade, and it shall.

In the Treatise, page 6. line to reade, as the insight: page 7. last line, read, to the contemplation: page 8. line 8. for Clemens, Alexandrnus, reade, Cle­mens Alexandrinus, ibid. line. 11. for vvas, reade vvere, page 10. line 24. for our reade one: ibid. line 29. for Ieremie reade Ierome: page 14. line 25. read and function: page 19. line 8. reade, vacation: page 20. line 29. reade same: page 21. line 28. reade, that euerye man: page 26. line 11. for vnhearde of, reade, vnheard, of: ibid. line 15. reade, in a readinesse: page 29. line 31. reade, at Thessalonica: page 36. line 1. reade numbred page 38.10. reade, moe vvitnesses: page 40. line 12. reade, in their ovvne houses: page 54. line 22. for vvhere, reade vvhich: page 56. lin. 8. reade Paulinus: page 58. lin. 26. reade, Hedibia: page 64. after the laste vvorde bring in these lines folovving vz. as touchyng the palme of knovvledge of things spirituall. For verily, I am o [...]t at minde that then there vvas no familie &c. page 65. line 19. reade, admonished: page 66. line 7. reade buying: ibid. line 26. reade Ichoiacim. page 70. line 2. reade, meanely: page 74. line 7. reade. he oftentimes: ibidem line 10. reade Acts. 18. of Aquila: page 75. line 23. reade, as this: page 77. line 17. reade, to set forvvarde page 78 line 6. reade, of the vvholsome ibid. line 25. reade, booke 10. page 79. line 14. reade, desolate, Mergine line 4. for ought, reade might: page 18. line 18. reade, oughte not to: page 84. line 14. reade vnited: page 85 line 9. reade, begin. page 86. line. 5. reade, a Iudge: page 88. line 25. reade, all their: page 96. line 24. leaue out the tvvo commas at amplifications, and at threatnings: page 97. line 34 reade, deriued: page 98. line 14. leaue out (good) page 108 line 2. omit (of) ibid. line 28. reade, distinguished: page 111. line. 16 for if, reade of: page 114. line 22. reade, he hid: page 120. line 13. reade, vvhiche being &c. page 129 line 4. reade, comprehend: page 134. line 20 for reading, reade, namely readers of &c. page 135. line 17. for here, reade, hearde. ibid. line 26. reade veritie. page 149. for Tullius, reade Tullies: page 159. line 21. reade invvrapped: page 160. line 30. for come, reade, runne page 161 line 6. reade, propounded line 14. reade, forbrorne. page 163. line 9. omit (out) page 166. line 1. for ex­cused, reade exercised: page 167. line 23. for come, reade came. page 172. line 25. for all bookes, reade, al the bookes: page 215. line 9. for stammered reade staggered. page 218. line 22, for, all the people vvhen, reade, all the people vvepte vvhen &c. page 223. line 25. for all them, reade, and all of them. page 177. line 22. for, conuently, reade, conueniently

FINIS.

To the most noble and renoumed Prince Lewis, Duke of Bauier, Countie Palatine of the Rhine, &c. his most gracious Lord, Andrew Hyperius sendeth greeting.

THis is a common guise and practise a­mong Christian Kings and Princes, (most noble Prince) that in publishing and proclayming their Edictes, and o­ther monumentes of writing in theyr Coynes, which by their Mintmen they cause to be coyned, and now and then also in their buil­dings vpon statues or images curiously carued in theyr paynted tables, againe, on their clothes of estate, on their gorgeous hangings of Tapistrie, on their purple robes, on their Couerlets of Arras, and suche like preci­ous ornamentes, when they put to their name and func­tion, they discretely adde something, whereby they pro­fesse themselues to haue obteyned, THROVGH THE GRACE OF GOD, all the honoures and dignities that are befalne them, which custome commonly and euerye where receyued, can neuer sufficiently be praysed and ex­tolled, for it putteth them in minde of most graue and weightie matters, and such as ought alwayes worthi­ly to be before their eyes. First it teacheth them, to con­fesse and acknowledge, that kingdomes and common weales are at GODS disposition, that they are most wisely gouerned by his prouidence, and that one whyle forsooth they flourishe for the Godlies sake, and another while are subuerted, bycause of the wicked, as testifye Iob Chap. 34. and Salomon Prouerb. 28.29. and finally, that wonderfull alterations, far beyond all mens expec­tation, [Page]witnessing Daniell Chap. 2. are brought to passe in them. Secondly, they are giuen to vnderstand, that it is their partes and duties to ascribe all their honoures, power, and happinesse, whatsoeuer be [...]ideth them on earth, only and alone to GOD, and to render thanks vn­to him continually for the same, in as much as of Dauid, a most diligēt ponderer of GODS iudgemēts, they may all learne, that it is GOD alone, and none other, that gi­ueth happie successe and safetie vnto Kings, Psalm. 144. with whome his sonne Salomon in all poynts agreing, pronounceth, that he only by the benefite of GOD was installed in the soueraigne state of his kingly dignitie, 2. Chronic. 1. And in the same place where the same Sa­lomon craueth wisedome to be giuen him, GOD hym­selfe maketh answere, That he would not only giue him wisedome, whiche is a thing very necessary to a happye gouernemēt, but also that he would franckly and boun­tifully adorne him with riches, power, glory, and magni­ficence. Moreouer, it is méete and conueniente that they acknowledge GOD to be a most mightye Emperoure and Monarch, in whose power and dominion it is, to pu­nish with horrible paines, or euen vtterly to destroy (and that iustly) all those that refuse to submitte themselues, and to do his commandements. And for this cause it is, that the said kingly Prophet Dauid sang, Be wise nowe therefore yee Kings: be learned ye Iudges of the earthe, serue the Lord in feare, & reioyce in him with trembling. Kisse the sonne, least he be angrie, and yee perishe in the way, if his wrath be kindled but euē a little. To be short, so many Kings and Princes as doe aduisedly consider, that they BY THE GRACE OF GOD haue obteyned the highest degrée of honour, should for many causes en­deuoure themselues with all their power and inforce­ment, to become as like vnto GOD as is possible, imita­ting so farre forthe as they may, his goodnesse, iustice, [Page]clemencie in al points. It is most truly said of a certaine wise man, That a Prince is the image of GOD that go­uerneth all things. Though euen this also ought not a little to moue them, that in the holy Scriptures they are not seldome times called GODS, Exod. 22. Psalme. 82. Now héere vpon further it followeth, that all Kings and Princes, especially so manye as doe beare the worlde in hand, that they knowe CHRIST, by whome grace and truth is broughte downe to vs from Heauen, and that they embrace and kisse hym from their hearts, that I may vse the worde of Psalmist, ought diligently, & with all dutifulnesse, to perfourme and set forwarde all those things that tend to the aduancement of the glory of our true & euerlasting GOD on earth, who alone is the most mightie King of all Kings, & Lord of all Lords Apoc. 19. For héere vnto doth ye diuine crier inuite all yt are in au­thoritie, Psal. 29. saying, Giue vnto the Lord yee sonnes of the mightie, giue vnto the Lorde glory and strength. And surely, if Kings and Princes would by any meanes go about to amplifie GODS glory, they cānot do it any better way, than if they cause as many people as maye be, to be brought to the knowledge and sincere worship­ping of GOD ye Father, & of hys son IESVS CHRIST. For why? GOD accompteth this to be hys greatest prayse and glory, whiche also he challengeth to himselfe alone, and will neuer yéelde it to anye other, that all men shoulde haue the knowledge of hys power, good­nesse, righteousnesse: that they shoulde receyue hys commaundementes, worshippe and call vppon hym wyth their whole heart, and finallie, from hym looke for all good things, and euen euerlasting saluation. As tou­ching which thing, Moses, Prince of al Prophets, Deut. 10. saith, And now ô Israel, what doth the Lord thy God require of thee, but to feare the Lord thy God, to walke in all his wayes, and to loue him, and to serue the Lorde [Page]thy God with all thine heart, and with all thy soule? And Esay. 43. God himselfe sayeth, Euery one shall be called by my name, for I haue created him for my glory. Again in the same place, This people haue I formed for my selfe, they shall shewe foorth my prayse. And Chap. 48. For mine owne sake, for mine owne sake will I do it, ra­ther than my name shoulde be polluted, neyther wyll I giue my glory to another. By no small number of suche sentences GOD declareth, that he then excelleth in sound & perfite glory, when as of good mē he is honoured, pray­sed, & worshipped: but to what end is it to make any lō ­ger rehearsall? Howbeit, least anye man should doubte that the chiefe happinesse consisteth in ye true knowledge & seruice of GOD, and that therby men atteine vnto that place, where with the blessed Saincts they shall enioy e­uerlasting felicitie. Let vs hearken vnto GOD himselfe, Ieremy declaring in this sort, Let not the wise man (saith he) glory in his wisdome, nor the strong man glory in his strength, neyther the rich man glory in his riches: but let him that gloryeth, glory in this, that he vnderstandeth and knoweth me, for I am the Lord which shew mercy, iudgement and righteousnesse in the earth, and in these things I delight saith ye Lord. And as touching ye know­ledge of his sonne, the same God Esay. 53. sayeth, By hys knowledge shall my righteous seruant iustifie many, and he shall beare their iniquitie. But all this matter, our sa­uiour CHRIST dispatcheth very roundly, where he spe­keth to his father in these words Iohn. 17. This is eternal life, that they know thee to be the onely true GOD, and whome thou hast sent IESVS CHRIST. But now re­maineth this thing to be discussed, will some man say, to witte, from whence we haue to fette the knowledge of GOD the Father, and of his sonne CHRIST, and from whence we may readily learne, how GOD will be wor­shipped of vs. This matter is easily answered and [Page]determyned. And soothly it is best for vs in thys behalfe to heare men inspired with the spirite of GOD, rather than any other else whatsoeuer. Therefore the authour of the 19. Psalme, would haue vs to flee to the very law, and testimonie vttered by GOD himselfe: The Lawe of the Lord, sayth he is vndefiled, conuerting the soule: the testimonie of the Lorde is sure, and giueth wisedome to the simple. The statutes of the Lord are right, reioycing the hearte: the commaundement of the Lord is pure, and giueth light vnto the eyes. The fear of the Lord is clean, and endureth for euer: the iudgements of the Lorde are true, and righteous altogither. More to be desired are they than golde, yea than muche fine gold: sweeter also than hony, and the hony combe. Moreouer by them is thy seruaunt taught, and in keeping of them there is great rewarde. Many things spoken to this effect in the 119. Psalme, I purposelye passe ouer. In Esay Chap. 8. Whosoeuer, by GODS disposition, do offer themselues vnto CHRIST to be taught as being desirous to learne the trueth, are commaunded to resort for councel to the lawe and to the testimony. And he, whose integritie is renoumed in the Sermons of the Prophets & Apostles, I meane Abraham the common father of all the fayth­full, Luke. 16. to those that are carefull to prouide and foresée, least they fall into endlesse paines and torments, giueth in charge, that they heare attentiuely Moses and the Prophetes. Last of all, CHRIST speaketh exprese­lye Iohn. 5. saying: Searche the Scriptures: for they are that testify of mee.

Then the matter is brought to this pointe: that so many Kings and Princes as are desirous to rouze vp men to the purchasing of the knowledge of the true and euerlyuing GOD, and of hys sonne IESVS CHRIST, and to bring them home to a sounde and sincere religi­on, haue néede especiallye (for manye greate causes and [Page]considerations) to become authours themselues vnto all their subiectes, and euen to as manye as they maye, that they and euery of them to the vttermost of their po­wer maye applye their diligence continuallye to the reading, hearing, examining, and meditating of the holy Scriptures. Other waye than this, wherein a man might walke safely as in respecte of knowing the true GOD and of puchasing saluation, without feare of erroure or anye other daunger, can none be shewed. And vndoubtedly this businesse is in it self of such great excellencie & dignitie, yt it is a thing well worthy wher­of Christian Kings and Princes shoulde by a speciall regarde make decrées in their publike edictes and actes of Parliament.

Neyther in verye déede are they ignoraunt, how it is the moste sage and sacred commaundemente of GOD himselfe, that so manye as are desirous to bée enrolled and registred in the blessed Common weale and Citie of GOD, shoulde continuallye exercise them­selues in learning and meditating the lawe of GOD, that is to saye, the holy Scripture. These words whiche I cōmaund thee this day (sayth GOD alwayes our most noble Emperoure, Deutronomie. 6.) shall be in thyne hearte: and thou shalte rehearse them continually to thy children, and shalte talke of them, when thou tariest in thy house, and when thou walkest by the waye, when thou lyest downe, and when thou risest vp. Which decrée we finde to be repeated in the 11. Chapter of the same Booke, that euen hereby it may be apparant, that it is a matter very earnestly vrged of GOD. Wherfore if Christian Magistrates doe at any tyme make lawes for theyr people, wherein they shall no lesse seuere­lye than grauelye commaunde, that all and euerye householder and gouernours of familyes shall daylye in theyr seuerall houses ordinarilye reade, heare, and [Page]examine from tyme to tyme certaine Chapters of the holye new Scriptures: they can not bée sayd to attempt anye matter, or straunge from theyr office and cal­lyng: but with all faythfull diligence to propounde, commende, and putte in execution the moste aun [...]ent ordinaunce and decrée, euen of GOD hymselfe, by whose grace and fauoure they so ofte confesse them­selues to be aduaunced to theyr hyghe and moste honourable estate. And in good sooth if Magistrats woulde duely consider with themselues by howe so­lemne an othe, and for howe manye causes they are bounde and beholden vnto GOD: againe, if they woulde call to minde, howe néedefull a thyng it were, especiallye in these dayes, for all menne to bée trayned vppe in the doctrine of true Religion: and besydes, howe manyfolde commodities myghte by this moste holesome enterprise redounde vnto all estates: they coulde by no meanes abyde, to be counted slacke or negligente in thys behalfe. But rather they woulde wyth all godlye care, and so long time putte foorth Lawes touching the reading and meditation of the Scriptures, vntyll they shoulde sée menne to bée more in loue with Diuine matters, than nowe they are, to profitte somewhat like in the Doctrine of Fayth and Christianitie, and to amende their manners whyche we sée nowe euerye where (oh vnhappye age of ours) to be ouermuche corrupted, and plainely abho­minable.

And questionlesse, it becommeth Magistrates wyth greate courage and constancye to goe forwards in thys office: for so muche as they vnderstande that it is euen by name enioyned vnto them also of GOD, that they shoulde continuallye be occupyed in rea­dyng the sacréed Bookes. For thus doeth GOD the supreme lawgiuer, Deutronomie 17. say vnto them: [Page] When the king shall sitte vpon the throne of his king­dome, then shall he write him a copie of this Lawe in a booke by the Priestes of the Leuites: and ye shal be with him, and hee shall reade therein all the dayes of his life, that he maye learne to feare the Lorde his GOD, and to keepe al the wordes of this Lawe, and these ordinaunces, for to doe them. That his hearte bee not lifted vp aboue his brethren, and that he turne not from the commaun­demente, to the right hande or to the lefte, but that hee maye prolong his dayes in his kingdome, hee and hys sonnes in the middest of Israell. They then are more grosely deceiued, thā yt they shal néed with any long pro­cesse to be confuted, whosoeuer they be that imagine this commaundement to belong in no wise vnto Chri­stian Magistrates. Certaine it is, that as well ye king as all other Magistrates in generall are appointed of GOD, whom it happeneth at anye time to be placed o­uer a multitude, that acknowledgeth the lawe and the Prophetes, that is to say, the pure and sincere religion frée from all staine of superstition. And that this precept maye rightly be transferred to all posteritie that should at leaste imbrace the selfesame religion, this maye bée an Argument, that GOD did then gyue it forth, when as the common Wealth of the Hebrewes had not as yet any king.

Nowe this is also out of all question, that lawes both maye and oughte to be made of Christian Magi­strates, whyche shoulde not only approche moste néere­ly to the lawes of GOD, but also be as proppes and stayes alwayes in a readinesse, to ayde, helpe, and assiste by al meanes possible, menne as yée would saye otherwise weake, wearie, and almoste fainting vn­der their burthens, to the kéeping and obseruation of them. Wherefore Augustine in hys seconde Booke Chap. 58. againste the letters of Petilian the Donatist [Page]wittily sayeth, If lawes of earthly gouernement take vp­on them the succour of the Churche, whiche is the king­dome of heauen, that thing is not to be found fault with­all: seeing Paule the Apostle by the helpe of mans lawes defended himselfe against his enimies. No lesse fitly and to the purpose in his Epistle 48. to Vincentius: yea in deed, sayth he, the Kings of the earth do serue CHRIST, when they make lawes for CHRIST. Finally in his E­pistle 50. to Boniface the Earle, he sayth: The king ser­ueth the Lorde in feare: but one way in that he is a man, and another way in that he is a king. In that he is a man, he serueth him by liuing faythfully: and in that hee is a king, he serueth him by constituting lawes, cōmaunding iust things, and forbidding the contrarie. As Ezechias ser­ued him, in distroying the Idol groues and temples, and those hye places whyche were erected against the com­maundements of GOD. As Iosias serued him, he also by doing the like. As the king of the Niniuites serued hym, in compelling the whole Citie to pacify the Lorde. As Darius serued him, in giuing the Idoll into the power of Daniell to be broken, and in thrusting his enimies to the Lions As Nabuchodonosor serued him, in forbidding by a terrible lawe all that were in his kingdome from blas­pheming of GOD. In this therefore doe kings serue the Lorde, so farforth as they are kings, when they doe those things to serue him, which none can do but Kings. Thus much sayth he. That the first and principall care there­fore of Christian kings and Princes ought to be besto­wed, in and about the establishing of lawes, which may be of some importaunce to the spreading abroade, illu­strating, and maintayning of religion, no man thoughe neuer so rude and vnciuil can deny.

Neyther doth the Emperour Iustinian dissemble this matter, in Nouellis, constitutione. 6. to Epiphanius the Archbishop and Patriarke of Constantinople, writing [Page]in thys manner: The greatest giftes that GOD of his di­uine clemencie hath giuen vnto men, are, the Priesthood & Imperial gouernemente: wherof the one ministring in diuine matters, and the other ruling with diligēce in humayne, eyther of them proceeding from one and the selfe same beginning, do beautifye and adorne mans life. And therefore shall Emperours prouide for nothing so muche, as for the honestie of Priestes, seeing perdie that they also doe praye alwayes vnto GOD for them. For if that truely be blamelesse on euery side, and faithful to­wardes GOD, and the Empire diligent in adorning the Common weale committed vnto it: then will there bee a certaine happy harmonie betwixt them, yeelding all things profytable vnto mankinde. And herevpon it cō ­meth that wee haue so greate a care aboute GODS true religion, and about the honestie of the Priestes. Whiche if they obtayne, we are perswaded that we thereby shall haue great giftes giuen vnto vs of GOD: and that those whiche we haue alreadie, shall be confirmed vnto vs: & those which as yet we haue not, we shal attain. Thē do al things goe well, and happily, when the beginning is ap­proued and accepted of GOD. And this we truste shall come to passe, if the holy cannons bee duelye obserued, which the blessed, prayseworthy, and reuerende behol­ders and ministers of GOD the Apostles haue taught, & the holy fathers haue kept and expounded. Wee decree therefore, following in all things the sacred canons, &c. And from hence forsooth it came, that there are found so many lawes decréed by Emperors as touching ye myste­ries of our religion: as by Gratiā, Valentinian, & Theo­dosius, concerning ye blessed Trinitie and the Catholike Faith: & other (lawes) by other (Emperors) which it wer ouerlong to repeate. And they al either ensue the traces of ye holy Scripture, which they cōmaund also as a The­seus thréed to be followed in al things: or else like vnto [Page]faithful schoolemaisters, by their counsels, exhortations, & now & then by their threatnings they perswade, and prick forwarde mē to ye better execution of GODS com­maundements. But as now for our present purpose tou­ching ye dayly reding of ye sacred scriptures, ye law aboue al other is most fit & conuenient, whereby ye Emperoure Iustinian constitutione. 146. prescribeth in what tong ye Iews scattered throughout al natiōs of ye erth, & sustay­ning ye heauy yoke of exile, ought to read ye holy bookes: We decree, sayth he, that in what places so euer the He­brewes are founde, it shal be lawfull to so many as wil, in their Synagoges to vse the Greeke tongue, and likewise this countrey language, namely the Italian, or any other tong whatsoeuer, according as the alteration of the place requireth, wherein they are able with vnderstanding to reade the holye bookes: to the intente that so muche the more by their reading, they may vnderstande the whole drift & order of the words more plainely, and frame the tenor of their life & conuersation according to the same. And after a few words: They that read the Greeke tong shal vse the interpretation of the Septuaginta, whiche is more exact thā al other, & containeth aboue the rest ma­ny hiddē things. And again: Neuertheles least they shold think, that we de bar thē frō other interpretatiōs, we giue thē leaue, to vse also the interpretatiō of Aquila. Again: Whervpon by this our licence graunted vnto thē, nether shal they be subiect to any penalties that vse the Greeke tong & other tongs, neither shal they be forbiddē by any so to do. And a litle after: Therfore haue we giuē thē free libertie to inioy the vse of al tongs to the reading of the holy bookes, to the ende that if they all orderly imbrace the knowlege of thē, they may be made more fit to learn better things. Sith it is a plain case, that he is muche more apt to discerne & entertain better things that being nou­sled in reading the sacred bookes, is not far off frō amēde­ment, [Page]and to be brought to some thriftinesse, then he that vn­derstandeth no suche matter, but hangeth onely vppon the bare name of religion, and cleaueth therevnto as to a holy ancker, and supposeth the knowledge of GOD to consist only in the bare name of the sect. Thys lawe the Emperour commaunded to be openly proclaymed by Ariobindus his Liuetenaunte, and other officers: and so many as woulde not obey it, to forfayte all their goods, and to goe into exile. But if thys moste holy Emperour was carefull, to determyne, in what tong the Iewes (who at that time as touching that matter contended very odiously among themselues) should read ye holye Scripture: why shoulde not our kings & Princes prouide by Lawes, firste, that all Christians vnder theyr Dominions maye reade, then nexte in what tongue they maye reade the sacred Byble, not so muche publikely in Churches as priuatelye in their houses? And what shall we say of ye Emperour Theodosius the seconde, who (as the reporte goeth) (and no doubte moued by the commaundement of GOD, whyche is extante as touching Kinges, Deutronomie. 17.) wrote out with hys owne hande the Bookes of the Newe Testamente, reade euerye mornyng in hys house some parte of them, and recyted customarily certaine Psalmes and prayers togither wyth hys wife (shée was Eudocia the daughter of Leontius a Philosopher of Athens, of whome they say were written right lear­ned Poems) and with his sisters.

But if I shoulde go aboute to produce moe proues tending to thys ende, I feare leaste I shoulde incurre offence, who especiallye haue excéeded alreadye the compasse of an Epistle. Therefore that my speache maye drawe to an ende, I am perswa­ded verylye that it wyll then goe well wyth the Church, and with the whole common wealth, when as [Page]the Kings, Princes, and all other Magistrates of these our times, seriously turning their minds to the Statutes of the Almighty and euerliuing GOD, whiche were re­hearsed euen nowe out of Deuteronomie, and to the ex­amples of the most noble Emperoures, of whome wee haue spoken, shall beginne to putte forthe, and with all godly diligence, to commend vnto the people committed to their charge, lawes, as touching the dayly and dome­sticall (and that perdie in their owne Countrey lan­guage) reading, hearing, and meditating of the holye Bible. And as for the reasons wherewith men may bée moued to obey their most holesome lawes and decrées, I haue in this volume, partly out of the most sacred Ser­mons of the Prophets and Apostles, partly, out of the Commentaries of the most excellent Doctors, packed togither, as ye would say in one bundle, very many, and the same not to be misliked: so that this onely remay­neth, namely, that with what willingnesse and desire they are of me offered, with the selfe same, all menne, whensoeuer they shall reade them, woulde vouchsafe to receyue them. My purpose and scope to dispatche it in a worde, is, to profite at leastwise somewhat by my la­bour all sortes of men that are carefull for a better life, and for the euerlasting saluation of their soules. But vnto your highnesse most noble Prince, I haue thought good to consecrate this worke, as well for sundry causes and considerations, as also especially for twayne, which haue in them more force than the rest. The one is, when I behold and consider the iustice, clemencie, gentlenesse, and other vertues naturally ingenerate in you, togither with the notable education and instruction worthy a most famous Prince, doubtlesse I am perswaded, that your Highnesse may easilie be broughte to this poynte, namely, that you will not onely exercise your selfe dayly in the reading of the holye Byble, according to GODS [Page]commaundemente Deuteronomie. 17. but also pro­uoke and stirre vp one whyle by gentle exhortations, a­nother while by sharpe and seuere preceptes, all the people and inhabitantes of youre Dominion (as GOD also hath willed, Deuteronomie, 6. and. 11.) to the doing and practising of the like. For what shoulde not I looke for at his hands, whose father Friderike, Prince Elector Palatine, and those twayne of the same house, neuer suf­ficiently praysed, supplying before hym the selfesame honoures to theyr innestimable commendation, I meane Fridericke, and Otho Henry, haue accomplished many difficulte attempts, for the amplifying of GODS glory, and encrease of sincere Religion. Neyther haue I anye doubte, but that youre Highnesse most noble Fa­ther, caused therefore of late the Bookes of the Diuine Oracles, most cléerely, and at his greate charge to bée Printed in the vulgar tong, to the intente, that both in­numerable Copies myght be conueyed and spredde ouer all youre Dominions and other places, and also be de­uoutely redde of euery man for conscience sake in theyr priuate houses. The other cause is, so soone as other Po­tentates shall perceyue you, whose glory standeth aloft on a high and stately place, to gyue some onset to the trayning of Christian people to the reading and exer­cising of the holy Scriptures: it is very lykely, that im­mediatelye therevppon many of them (that are in au­thoritie) wyll stoutely followe in the selfesame rare of godlynesse. It happeneth, I wote not how, that the ver­tue whiche procéedeth from Princes and greate men, casteth forthe farre and néere an incredible brightenesse, and as yée would say, beames, whereby it both rouzeth vp a great number, and also allureth them to mutation. And euen as wittie Paynters doe choose out all the wel­fauouredst bodyes they can come by, and do lay to gette Tables that haue bin aforehande curiously wroughte [Page]by the cunningest Artificers of their occupation, to the intente they may drawe forthe and expresse them wyth theyr pencill and couloures: so likewise, suche men as are of a noble courage, and especially of an honourable stocke and Parentage, do much more willingly and de­sirously learne vertue of their equals, than of anye other sortes of men besydes whatsoeuer. Wherefore, I most humbly pray and beséech youre Highnesse, to take well in worth my good wyll and meaning héerein. The King euerlasting, immortall, inuisible, and GOD, onely wise, vnto whome alone all honour and glory is due, vouchsafe through IESVS CHRIST his sonne, to informe your mind with his holy Spirite to good gouerne­ment, and to guide and de­fende you to the ende. Farewell moste noble Prince.

The Ides of March. M.D.LXI.

Of the reading, and dayly meditation of the holy Scrip­tures: very requisite and neces­sarie for all Christians, of what estate or condition soeuer.

The first Booke.

ALl doe agree in this, that Man differeth from other Creatures in vnderstanding and reason. But if we shall procéede further, and enquire wherein a Christian & God­ly man may be discerned from an vnchristian and vngodly man, verily I do not see what fitter aunswere may be made, than in the knowledge if GOD, and in the studie of accomplishing his will. For as touching the wicked and vngodly man, eyther hee is altogither ignorante of GOD his maker and Creator, and vtterly voyde of the knowledge of his wil: for else, if he can giue any iudgement thereof at all, yet is he mo­ued (in the meane time) with no desire of perfourming, or accomplishing of it. But (vndoubtedly) it is requisite, that the true Christian do excell in both, that is to saye, not onely in knowledge, but also in holy actions of life and conuersation, so farre forth as is possible. Howbeit, the knowledge of GOD, and of his diuine will, a Chri­stian man can not from anye other where, eyther more certaynely, or plentifully atteyne vnto, than out of the [Page 2]word of GOD it selfe, whiche by the Prophetes and A­postles, is faithfully committed to writing, and so con­ueyed ouer to posteritie. For it pleased GOD, that hys will béeyng cléerely expressed, should remayne extant in a fewe Bookes, to the whyche man, (béeing otherwyse compassed about on euerie syde with the Cloudes of ig­norance) so ofte as he coueteth to knowe what is plea­sing to GOD, mighte (as vnto a Chest full of all man­ner of precious iewels) haue recourse, to draw out from thence, whatsoeuer is wholesome and profitable for hym; for in déede, of the Bookes of holy Scripture, it may woorthely bée sayde, that in them are layde vp and conteyned all the treasures of wisedome and know­ledge, euen so much, and so manyfolde in effecte, as maye bée had of GOD in this life. Whiche thing, séeing it is so, verily I can not but greately maruell, howe it com­meth to passe, that where as all Christians are grée­dilie gyuen to heare, yet appeare they beyonde mea­sure colde and dull, to reade and heare the sayde Bookes. For where shall a man fynde one amongst a greate number, that hathe those holy Bookes at home in hys house? and if it be so that some haue them, yet how ma­nye bée there of them can say, that they haue reade them ouer at any tyme or tymes in all theyr lyues? And how shall wée beléeue (I beséeche you) that the wyll of GOD is diligentlye accomplished of those menne, of whome it is not certaynely knowen as yet, whether they euer vouchsafed to learne it out of ye sacred Bookes or no? for thys cause therefore, I supposed, that I shoulde take vpon me a thyng both acceptable to GOD, and also most profitable to men, if I admonished all Christians, of what estate or condition soeuer they be, to prepare themselues to the diligente reading of the holye Scriptures (out of whyche alone, the wyll of GOD is to bée knowen) and dayly to reade ouer cer­tayne [Page 3]Chapters of them, or at least, to heare them attentiuely readde of others. Whyche parcell of du­tie (whatsoeuer it bée) certesse I doe interprete my selfe to owe as well vnto GOD, (to the aduancemente of whose glory vppon earthe, wée oughte all the sorte of vs to endeauour our selues to the vttermost of oure powers) as also vnto men, whome, for so muche as wée may sée nowe euery where to haue (as a man woulde say) broken in sunder the barres of godlynesse and ho­nestie, and by that meanes, (which is greatly to be la­mented) to leade their liues very dissolutely, and licen­tiously, it is requisite and necessarie for vs, by as many meanes as we maye, to reclayme and bring backe to the righte way. Nowe I haue determined to deuide thys worke into two Bookes, whereof in the for­mer I wyll declare, that it belongeth to all sortes and degrées of men whatsoeuer (whyche at the least couet the name of Christianitie) both to reade and heare wyth greate aduisemente the Bookes of the holye Bible. In the latter I will shewe by what meanes euery man maye readily (without lette) in a yeares space, orderly turne ouer all the sayd Bookes, by reading and pervsing dayly certayne Chapters of them.

Firste and formost therefore, that we are men,Man is crea­ted to the knowledge of GOD and of his will. wée oure selues both confesse, and doe not a little glorye so to bée called: and by thys very name, that wée are ve­hemently moued to the searching after GOD, and the knowledge of hys will, it is more cléere and many­fest, than that it can be wincked at, or dissembled.

Looke (I pray you) vppon the body of man, so cun­ningly and excellently deuised and made, that in it the head (in whiche as in a high Tower are placed the or­ganicall powers of the senses) dothe perpetually of the own accord reach vpward toward heauen, where ye seate [Page 4]of GOD is vnderstoode to be. In consideration whereof, al the olde Poetical writers pronounced man to be hap­pier, and in better case, than the brute beasts;

For where all Creatures else beside (saith a certain Latin Poete) that bin of brutish kinde,
Ouid. Meta­morph. Lib. 1.
Are aye with groueling face, to gaze vpon the ground assignde:
To man is giuen a stately grace, and loftie looke, whereby
He may behold the haughtie Heauens, and eke the Starrie Skie.

Further, to the body is added the mind, whereby man (so ofte as he listeth) may surmounte and ouerreach the very Firmamente and Startes, and euen there beholde and looke vpon the Maiestie of GOD himselfe: for why, the minde is the most noble parte of man, giuen downe from GOD, into the body, as into a Pauilion, or rather gorgeous Temple, by the whiche, the diuine power of GOD dothe at all times wonderfully display it selfe in vs. For certesse by the mind GOD indureth into vs all (as the Apostle speaketh, Actes. 17) [...], Lyfe and breath. By the minde through GOD, we moue, and haue oure being. Through the minde, the Poet Aratus was bolde to sing, [...], For we are his ofspring or generation. Now, by the diuers and sun­drie powers of the mind, as namely, vnderstanding, rea­son, memorie, and suche like, by the direction whereof, man accomplisheth great and waightie matters, wée may perceyue euidently, that GOD is not farre from e­uery one of vs: as in déede, if we woulde diligentlye searche, we might euen grope (I gladly vse the Apostles wordes) and find him out. Neyther is anye other thyng meante by those common sparkes of knowledge natu­rally [Page 5]engraffed in all menne, whereby we beléeue that there is a GOD, that all things come to passe and are gouerned by his prouidence: moreouer that some actions are honest, and pleasing vnto GOD, whyche we oughte to embrace: that other some are dishonest and displesing vnto GOD, which we ought to abhorre. And these and such like impressions of knowlege are so plain & euident, that there was no man euer foūd so barbarous or bru­tishe, yt vtterlye denyed them: so déepe also do they sticke printed, and (as it were) seared in our mindes, that they can neuer altogither be blotted or scraped out. Where­vpon the Apostle-Rom. 2. sayth: When the Gentiles whi­che haue not the Lawe, doe by nature the things contey­ned in the law, they hauing not the lawe, are a lawe vnto themselues: which shew the effect of the lawe written in their heartes, their conscience also bearing them witnesse, and their thoughtes accusing one an other, or excu­sing.

Therfore, what man so euer he be, that is partaker of his right minde, and féeleth himselfe at anye time per­ced with the sting of his owne conscience, he maye ve­rye well perceyue (without the instruction of anye o­ther,) that he carrieth aboute with him a number of things enclosed in this small (but yet very noble) case of his bodye, whyche wythout ceasing do prouoke hym, to procure a more plentifull knowledge of GOD and of hys wyll: and whiche declare, that hée is alto­gyther vnworthye the name of a manne, that doeth not endeauoure him selfe wyth newe succoures, and the same reuealed by GOD hym selfe, to illu­strate, establishe, and adorne those common lights of knowlege concerning GOD, by nature engra­uen in hym.

But to the intente that menne might of all times aspire to the knowledge and vnderstandyng of the po­wer [Page 6]and will of God, God himselfe hathe set forth open­ly in the sight of all men, two large and ample bookes, stuffed and replenished with manifolde doctrine, where­out all things pertayning to the same his diuine power and will, are fully and sufficiently to be learned. The one of them is all this vniuersall worlde, whi­che of vs is inhabited, and lyeth open on euerye side to the surueyall of oure senses: the other is the worde of God, comprised in the bookes and writings of the Prophets and Apostles. Of whiche twoo bookes ye dig­nitie and aucthoritie is wonderfull greate: as in whyche are founde the Oracles and monumentes, that doe not onely teache and instructe vs, but also af­ter a certaine secreate manner pricke vs forwarde to the performaunce and accomplishment of all and eue­ry duty whatsoeuer:

And as touching the former booke,Of the former booke, which is the whole world. that I may here enterlace somewhat, who is he (I beséeche you) that in beholdyng as well by the eye sighte as in the insighte of the mynde, thys moste noble and glorious frame of the worlde wyth all the partes thereof, beginneth not by and by to thinke wyth hymselfe, that hée of necessitie is moste myghtye, moste wyse, most ex­cellente, that hathe so wonderfullye from the begyn­ning created all these thinges, and that farre more wonderfullye and wiselye preserueth them and kéepeth them in order? The heauens, sayeth the Hebrewe king and Prophete Psalme. 19. (for why shoulde wée not rather borrowe fitte matter of proofe out of the ho­ly Prophetes, than out of Cleanthes, of whome Tully speaketh, or out of anye other Phylosopher besyde?) declare the glorie of GOD and the firmament sheweth his handy worke.

Againe the thyngs that are vnderneath these, as [Page 7]namelye the Cloudes, Windes, Raines, the Sea, the Floudes, the Mountaines, Valleyes, trées, fishes stic­kering in the waters, beastes both wilde and tame, doe vncessauntlye (as in the Psalme. 104.) prayse and magnifye GOD. Nowe all these thynges togy­ther doe signifye vnto men, that there is one certayne GOD, whome for hys vnsearcheable Wisdome, for hys righteousnesse and power, for hys goodnesse, for the benefites whyche wée daylye receyue of hym, we oughte continuallye to reuerence, to feare, to loue, to giue thankes vnto, and finally, for hys maiestie, (than the whych none can bée greater,) to worshippe hym, to call vppon hym, to glorifye hym, and to pursue him with all manner of diuine honours and due­ties whatsoeuer. Which thing also the Apostle Rom. 1. concealed not. For as much, sayth he, as that which maye be knowen of GOD, is manifest to them: for GOD hath shewed it vnto them. For the inuisible things of hym, that is, his eternall power and godheade, are seene by the creation of the world, being considered in his works, to the intente that they shoulde be without excuse. And how many and wayghtie points and principles of reli­gion are expressed in the holye Scriptures, by simili­tudes, comparisions, and other suche like proues verye fitlye deriued from the nature and propertie of thyngs? Truelye the whole Booke of Iob, a good parte of the Psalmes, and very manye of the Sermons of the Pro­phetes, of Christe, and the Apostles are full of exam­ples.

Therefore Antonius, an Hermite of the wildernesse in Egypt, as we read in the Tripartite Historie, booke 8. chap. 1. when on a time a certaine Philosopher demaun­ded of him, howe he coulde attaine to contemplation [Page 8]of heauenlye thinges, séeing he was destitute of all furniture of written bookes? wisely aunsweared: That all this world, was to him in stead of a Librarie furnished with all maner of bookes, and that this Library was at al times and in all places at hand and in a readinesse, wher­in he might reade (so often as he woulde) things heauenly and diuine.

Long before this Antony, Clemens, Alexandrnus, lib. 6. Stromat. defined, that the creation of the worlde was the Scripture of GOD: and that the preceptes of the Decalogue was promulgate, and might be reade e­uen in the workes of nature. With these agréeth Sainct Chrisostome in his 7. homily vppon the former Epistle to the Corinthians: again in two other Homilies, wher­of the one is entituled Of fasting, and of the reading of Genesis, the other is accounted the 9. To the people of Antioche. But it pertayneth not to our purpose at thys presente, to vse anye further entreatye as touching this booke: it is ynough to haue shewed in this order, that al men, at all times when so euer they beholde this world and the most beautiful partes thereof, ought reli­giously to meditate of GOD and of things belongyng vnto GOD, and so to take occasion both of well thin­king and of well doing. As for those in the meane time, in whome appeareth a greater force & sharpnesse of witte than in others, we both exhorte and also louing­lye beséeche them, to bestowe a further diligence in searching the natures of thyngs. And that, not onlye bycause thys kynde of Phylosophye procureth a cer­taine honeste pleasure and delectation: but much more, for that when they haue once founde out the wonder­full force and operation of anye thyng, they maye adore and extoll wyth prayse, the greate power and Wisdome of GOD, of whome such thyngs are created: moreouer, they maye quicken theyr Fayth, [Page 9]and hope in GOD, considering that all things are crea­ted for our behoofe, and that all things necessarye for the sustentation of our weakenesse, shall neuer at any time be wanting vnto vs. Last of al, they may discrete­ly vse the things that are lawfull, and giue thankes vnto GOD for them. Vnto these thrée endes (as vn­to a scope or marke to ayme at) shall the studious of naturall Phylosophye alwayes haue regarde: vsing in the meane season euerye where thys caution or foresight, namely, that the Creatures be in no wise pre­ferred before the Creator: In whyche one poynte, GOD the Creator (as witnesseth the Apostle Paule Rom. 1.) shoulde be dishonoured with a moste shame­full despight. Wyth thys iudgemente, who so euer shall haue studiouslye ensearched the natures and propertyes of thynges, hée vndoubtedlye may bée estéemed to haue (and that not a little) profited in the Booke of Nature, and to haue well deserued the prayse and worthye commendation of a diligente Scholler.

As touching the other Booke, that is to saye,Of the later booke, to wit, the holy Scripture. the worde of GOD, or the holye Scripture, wée haue espe­ciallye at thys tyme to entreate. And that it is rightelye tearmed a Booke, it maye appeare by this, that GOD thoughte it not ynoughe by anye kynde of waye (howsoeuer it were) to publishe and pro­clayme hys worde: but he prouided especially by his wonderfull prouidence, that the same shoulde be com­mitted to writing, and so commended to euerlasting memorye. For GOD him selfe wyth hys owne finger wrote his Lawe, in two tables of stone, and then commaunded that by Moyses and the reste of the Prophetes, hys sayings and doings shoulde be putte in wryting: Exodus. 17.24.34. Deutronomie 6.31. Iosue. 24. Ieremie. 36. Psalme. 102. By these what [Page 10]thyngs so euer are written, they are called by the name of Scripture. Whervpon Christ himselfe by the Scrip­ture, vnderstandeth the bookes of Moyses, of the Pro­phetes, and of the Psalmes, Iohn 5. Luke. 24. To the same bookes do the Apostles and Euangelistes wyl vs to haue recourse, whylest to the confirmation of theyr owne assertions, they oftentimes, and that desirous­lye, alleage the Testimonies of Scripture. But wée muste knowe that euen the Bookes of these also are ac­counted (wyth the reste) in one and the selfe same order of Scriptures: whether they beare the name and tittle of Gospels, or Actes, or Epistles. For it is out of all doubte and controuersie, that whatsoeuer is compre­hended in the whole bodye of the Canonicall bookes, is the verye true and healthsome worde of GOD, pub­lished and putte forthe by his commaundemente. All Scripture, sayeth the Apostle. 2. Timoth. 3. is enspired of GOD. And Peter in his. 2. Epistle. Chap. 1. Prophesie (sayeth hée,) came not in olde time by the wyll of man, but holy men of GOD spake as they were moued by the holy GHOST.

And like as the writers as well of the Olde as of the Newe Testament, receyued a commaundement from one and the selfe same GOD, and our and the selfe same spirite enspired theyr myndes, gouerned theyr handes and pennes, Psalme. 68. Actes. 2.1. Corinth. [...]. Ephes. 4. euen so all the whole Scripture is (in a man­ner) one Booke; reuealing wyth wonderfull consente thyngs moste diuerse and manifolde: as Ieremie ex­pounding the 29. Chapter of Esay, and Saint Augustine in hys preface to the, 150. Psalme doe learnedly gather. Whyche things séeing they are so, we doe with greate cause vehementlye speake in the commendation of thys Booke, not in respecte of the paper or parchmente, and of thys or that tongue, or of one kinde of letter [Page 11]or other, or of the Golde or diuersitie of colour, wher­wyth it is garnished and sette forthe: but euen in respecte that it conteyneth the moste holye and sa­cred wordes of GOD hymselfe: and therefore doe affirme, that out of it men ought to learne both by rea­ding and hearing, what GOD hathe decréed of vs and of oure saluation. For we muste knowe that to this ende especiallye all Bookes are written, euen that they shoulde diligentlye be reade, and by often rea­ding ouer be fullye vnderstoode, that so desyred fruytes myghte redounde to the vnderstanders of them.

Nowe there be thrée special causes, why we shoulde bestowe more diligence in pervsing this latter Booke, than the former:

FIRST: Greater is the dignitie of GODS word, than of the whole worlde.VVe must giue more at­tendaunce to the latter booke of the holy Scrip­ture, than to the former: and that for three causes. The world in déede was created of the same, that the word came from, which we so great­ly commende: and eyther Booke is indifferentely cal­led the Booke of GOD yet neuerthelesse the latter excel­leth, for so much as wée finde recyted in it the selfe same worde, that GOD vsed, when he made the worlde of nothing. For we reade: GOD sayde, Let there bee light, and the lighte was made. Againe: God sayde, Let there be a firmamente, and there was made a firma­ment: and so forth of other things. And whereas by the former Booke, we perceyue onely that there is a worlde: by the latter we maye perceyue, what was before the worlde, and from whence, and by what meanes the same tooke beginning. Therefore whe­ther we were neuer able to aspire in searching of causes by the conducte of naturall reason, thyther are wée broughte by Faith, whyche Faith is intentiue­lye fixed on the worde of GOD reuealed, read, or harde. [Page 12] For Faith commeth by hearing of the worde: and by Faith wee vnderstande that the worlde was orday­ned throughe the worde of GOD, so that the thyngs which are seene, were made of things that appeared not. Rom. 10. Heb. 11.

SECONDLY: Whatsoeuer thyngs are necessary to be knowen as touching the will of GOD and oure saluation, are clearelye and expreslye declared in the written worde of GOD: but howe farre shorte should we come, to thinke that the same are as apparantly re­presented in the frame of the worlde? Greate is the darkenesse of mennes mindes, and oft times, euen in those thyngs that are supposed to be moste manifeste by Nature, they are more blynde than is the Owle in the noone dayes. And then doe we all commonlye moste fouly ouershoote and deceiue our selues, when we beginne once to dispute of GOD and of matters appertayning to saluation. For proofe whereof, are so manye and so absurde, fonde, and fantasticall, (I wyll not saye ridiculous) opinions, whyche the Phi­losophers deuised as touching GOD and their Summum bonum: whereof the number grewe (as Marcus Varro recounteth in Augustine in his Booke 19. Chapter. 1. Of the Citie of GOD) to a hundred, fourescore and eighte. And Hermias a Christian Philosopher reconed vp some of them, [...]. and laugheth them well fauouredlye to scorn in his booke entituled, A deriding of the prophane Philosophers.

But vndoubtedly hée shall at length be frée from all error, and shall gather to hymselfe substantiall know­ledge, that neuer at anye tyme departeth from the footesteppes of the Prophetes and Apostles. It were a haynous offence to determyne anye thyng of Religion, or of the state of a better lyfe, onlye by the direction of Nature, excepte the censure bée [Page 13]giuen out of the tables of GODS worde, and as well the Scripture it selfe as nature, bee founde to sumpe togyther in one. And therefore wisely the Prophete Psalme. 19. After discourse hadde of the glory of GOD, to be discerned by the workemanshippe of the Heauens and of the Firmamente, addeth immediately a com­mendation of the Lawe, and written worde of GOD. The Lawe of the Lorde (sayeth he) is vndefyled, conuer­ting the soule: the testimonie of the Lorde is sure, giuing wisedome to the simple: the Statutes of the Lorde are right, reioycing the heart: the precepts of the Lorde are pure, giuing light to the eyes. As though he shoulde say, we can by no meanes atteyne to the Sanctuarie of the eternall and simple truth, without the brighte brands of Scripture burning before vs. Which thing (no doubte) was signifyed by those wise men, who comming from the East parts of the worlde, although for a space they rightly followed the Starre as the rule of reason: yet was it néedefull for them, to the intente they myghte fynde out CHRIST the Kyng, and worship him, to be resolued out of the Oracles of the Prophetes, as con­cerning the place where hée shoulde bée borne. Math 2. The holy man Antonius myghte in déede saye wyth a safe conscience, that thys huge and vnmeasurable Worlde was to him in stead of a Booke: for so much [...] as hée, without anye knowledge of good letters, hadde both perfitely learned withoute Booke the holy Scrip­tures by hearing them redde (I vse the wards of Sainct Augustine, in the beginning of his worke of Christian Doctrine) and also wisely vnderstoode them, by ponde­ring and considering of them: but it were no wisedome for others that are vtterly voyde of the knowledge of the Scriptures, so to speake. The summe therefore of the matter is this, that in Nature are séene onely cer­tayne pictures, and (as a man would say) counterfettes [Page 14]of things, in Scripture the thing and truth it selfe, and therefore, that all opinions as touching Religion, whiche are to be accompted firme and stable, ought to be ratifyed by the warrante and defence of the holye Scriptures.

THIRDELY: III. Séeing men are to be taught and en­structed, all must néedes graunte, that the written Booke of GODS WORDE is most fitte for oure vnder­standing and capacitie. For truly, to marke the things that happen in thys visible worlde, to ensearche the causes thereof. Further, to examine what significati­on they haue as touching the power, the righteouse­nesse, and goodnesse of GOD. Agayne, what thyngs ought to bée followed and imbraced, in vndertaking of duties of functions, is a thing very difficulte, and gy­uen to verye fewe men: but sith these and suche lyke things are appararantly discussed in the monumentes of wryters, and that in a simple and knowen phrase of speaking, it can not bée, but that euen the rude and playne readers or hearers, maye spéedily atteyne vnto them. And for this cause verily it is, why the custome is commonlye receyued, that the rules of eue­rie Arte and discipline are of Authoures penned and written in certayne Bookes. Yea, and Sainct Hierome in hys Preface to the waylings of Ieremy, is bolde to saye, That the doctrine of Bookes shall no sooner ceasse and haue an ende, than wee in a better state of lyfe, shall bee wyth Chryste, and become lyke vnto the Angels. Wherefore, if so bée wée wyll vpright­lye weygh and consider these thrée causes, truelie they maye worthylie moue vs to loue, and embrace the Booke of holy Scripture, before all other Bookes, and euen wyth earnest desyre, to be occupyed in it daye and nighte. Admitte (if you wyll) that the Booke of the nature of things is wonderfull, and in manye [Page 15]respectes hyghly to bée estéemed: yet no man is igno­rante of thys, that among dyuers Bookes offered, that especiallye is to bée preferred before the reste, whyche wée sée to excell both in weyghtynesse of the contentes, in the methode and playnenesse of tea­chyng, and for manye causes, to bée most expediente for vs. Good Scholemaysters are accustomed to propounde and commende to theyr hearers suche Bookes as they suppose to bée moste profitable for them: and hée that is a thriftie Scholer, despiseth not the iudgemente of hys Mayster, but prouideth them desirously, exerciseth hymselfe in them, and maketh greate accompte of them, considering, that vnlesse hée so doe, it wyll come to passe, that hée shall with shame bée thrust out of the Schole, and shall haue hys name vtterlye razed oute of the regi­ster of the learned.

Tell mée therefore, séeyng GOD oure Schole­mayster, both most wyse, and also most desirous of oure profiting, dothe commende vnto vs (more than canne bée vttered in wordes) the Booke of holy Scrip­ture, and wée oure selues maye iudge the same farre to surmounte all other Bookes, shall not gréeuous pu­nishmente worthely bée alotted vnto vs, if wée ney­ther prouide, nor endeauour to reade the holye and sa­cred Bible?

Wherefore; to the ende I maye stirre vppe (as wyth a watchworde, and an alarum gyuen) all the professors of Christian Religion, to the diligente reading of thys Booke, wherein are written the verye wordes of GOD, I wyll assay to sette downe in order certayne reasons, as they shall come to hande: hauyng this especiallye in my pray­ers, that so manye as is possible, whylest they [Page 16]shall giue themselues to the reading and meditation of the holye Scriptures, maye both become greater fa­uourers of sincere Religion, and also better giuen in their liues and conuersation. For I am fully persuaded of this, and I couet to haue all men persuaded of the lyke, that it can not be, that anye man shoulde often­times, and attentiuely reade, or heare redde the holye Scripture, but that he shall féele himselfe dayly to goe forwarde, and to profyte somewhat in amendmente of lyfe, and in the exercises of goolinesse. For why, it is not for nothing that GOD himselfe in the Prophete Esay Chap. 55. sayth, Like as the rayne and the Snow cōmeth downe from Heauen, and returneth not thither agayne, but watereth the earth, and maketh it to bring foorthe and budde, that it may giue seede to the sower, and bread vnto him that eateth: euen so shall my word be that go­eth out of my mouth, it shall not returne vnto me voyd, but it shall accomplish that which I will, and it shal pro­sper in the thyng whereto I sende it. And truely, ex­perience teacheth vs, that the matter is euen so as the Prophete sayeth. For as muche as wée al­wayes sée for the moste parte, that oute of the heartes of those that vse reuerentlye to reade or heare the worde of GOD, wonderfull not onely floures, but fruites also of Faith and loue doe pro­céede.

As therefore wée shewed at the beginning,It behoueth all men to reade the word of GOD, in that it is graunted to them only to speake and vnderstand. that all the sorte of vs ought to learne matters of Di­uinitie, and the will of GOD, for that we are men created of GOD: so for bycause it is euidente, that all that knowledge is to bée gotten out of that Booke, wherein the wordes or Sermons of GOD are described and conteyned, it is worthi­lie required of manne (to whome alone it is gy­uen to vtter distinctlye wordes of signification, to [Page 17]write the same wordes, to reade the same being written, to heare and vnderstand, to learne any thing by words & sentences, & againe to teache) it is worthily required (I say) of man, that he shoulde with all possible diligence be occupied and conuersant in the saide Booke. For tru­ly by the power of speaking and vnderstāding of wordes, man excelleth all other creatures. Whiche benefite it is requisite that we acknowlege to be so much the more notable, by howe muche more wee are all moued by na­ture to griefe, so ofte as we looke vpon anye that are en­dued with the shape of men, & yet voyde of the vse of com­munication and reason. For we make accounte of them to be in no better case than bruite beastes, than stockes, stones, or dumbe images. Therefore GOD, who hathe created all things, by his word, would haue man, whom he made ruler ouer all creatures, in conceiuing of godli­nesse, to be exercised with a moste noble gifte, that is to saye, speache or vtteraunce of wordes, and he himselfe woulde teach and enstruct him by words. For this cause GOD the father (suche is the greate loue he beareth to man) is recorded oftentimes to haue talked very louing­ly with his electe the Patriarches, and Prophetes. And GOD the sonne, who hathe greate delighte to be conuer­sant with the sonnes of men, reioyceth to be named [...] that is to saye, the Word: and the same preaching without intermission or ceasing, hath declared the wil of his heauēly father. Prouerb. 8. Ioan. 1. Heb. 1. And moreo­uer, amongst the things that are exercised in the Church, the Word holdeth the chiefe place: yea, and euen the ve­ry force and dignitie of the mysticall actions or Sacra­mentes dependeth vppon the worde of GOD. Where­vppon it pleased some of the learned fathers, and especi­allye Augustine vppon Iohn, in his Sermon. 80. and a­gainst Faustus booke. 19. Cap. 16. to tearme the same very Sacramentes, visible wordes. What néede anye long [Page 18]circumstaunce? GOD by his worde openeth bothe him­selfe and all his benefites and graces vnto man: and by faith in the worde, man is ioyned vnto GOD, and made partaker of eternall blessednesse. Wherefore we maye moste truely auouch, that to reade the holy Scripture with a godly affection, is euen all one to talke and con­ferre with GOD, and to heare God talking and confer­ring with vs. Certes, as often as thou readest of pre­cepts, exhortations, promises, threatnings, iudgements, rewardes, punishmentes, and other things of like sorte, so ofte doest thou heare God himselfe of a truth, speaking vnto thée. Againe, as ofte as thou readest of any confessi­on of sinnes, crauing of pardon, prayer, giuing of thanks or anye suche like, so ofte dost thou thy selfe speake vnto God. For in these pointes chiefly do consist the natu­rall commonings betwixte God and men, and in these things resteth the substaunce of all sacred sayings and sentences. Wherefore then to goe aboute to forbidde or withholde anye man from the reading, hearing, and vnderstanding of the holy Scriptures, is euen as much in effecte, as to commande him to dissemble or deny him­selfe to be a man, that so he mighte be depriued of the po­wer of speaking, and of the fruite and benefite of rea­son.

Hierome maruelleth, and stomacketh the matter, and counteth it intollerable, if anye man shoulde so presume. Forsomuch (saith he) in the proheme of his exposition of the Epistle of Saint Paule to the Ephesians, as we differ from all other creatures in this point chieflg, that we are endued with reason, and haue the vse of speaking: and al reason and holy speach is contayned in the bookes of God, by which we both learne to know God, and also to what ende wee be created: I maruaile greatly at some, who, either giuing themselues to slouthfulnesse and slepe, wil not learne the things that are excellent, or else [Page 19]seeke to reproue others, that bend themselues that waye. Which men whereas I might more straightly stop their mouths, & shortly send thē packing either eased or plea­sed, in vouching that it is much better to reade the Scrip­tures, than to gape so greedily after the encreasing and hourding vp of riches: I will content my selfe onelye in saying this, whiche I maye obtaine euen before a moste incompetent Iudge, namely, that my vocation from la­bor, and quiet solitarinesse of mind, is more pleasant vnto me, than al other solemnities whatsoeuer. Hitherto Hie­rome.

Where,They must es­peciallye read the holye Scriptures, which professe themselues to be Christians. if so be nowe it belongeth to mans duetie, to loue and learne the words of God, declared at large in the holy Scriptures, forasmuche as we haue giuen vnto vs of God, the power and vse of speaking: howe muche more ought we wholly to be addicted vnto them, which professe our selues to be Christiās? For truly how hono­rable the name of Christian is, and what thinges it put­teth vs in minde of, it shoulde be good for vs oftentimes and déepely in minde to consider. He that nameth a Chri­stian, comprehendeth in one worde, whatsoeuer maye be added to the dignity of a man. He that nameth a Chri­stian, vnderstandeth a man to be of the number of those, whome God himselfe hath pronounced to be a chosen ge­neration, a kingly Priesthoode, a holy Nation, a people freely purchased. Exod 19.1. Pet. 2. He that nameth a Christian, signifieth a man to be chosē of God the father, before the foundations of the worlde were layed: to bée deliuered by the son of God Iesus Christ out of most mi­serable captiuitie, and out of the bondage of most cruell Tirants, the Diuel, Sinne and Death: to be regenerate by the holy Ghost into the Churche of CHRISTE, to bée adorned wyth newe Righteousnesse, wyth Fayth, Loue, and other vertues and spirituall graces: vnto whome lastely is appointetd prayse [Page 20]and immortall glorie, and also eternall felicitie bothe of bodye and soule, bringing with it more bountifull and large benefites than the eie of anye man can sée, the eare heare, or the hart be able to conceiue. Ephes. 1. Rom. 8. Esay. 64.1. Corinth. 2. Suche, and so greate is the excel­lencie of a Christian man. But whence (I praye you) taketh a Christian this name? Thou wilt say, I am sure, of CHRIST. Act. 11. But howe then commeth a Chri­stian man by those incomparable benefites, and by euer­lasting blessednesse? Forsooth euen by the knowlege of GOD the father, and of his sonne oure sauiour IESVS CHRIST. This is eternall life saith our sauiour Christe Ioan. 17. To knowe thee the onely true GOD, and Iesus Christe whome thou haste sente. And Peter Act. 4. saith: There is no other name giuen vnto men vnder Heauen wherein wee can bee saued, but onely the name of Iesus Christe Paule in like maner 1. Corinth. 1. saith: CHRIST became vnto vs the wisedome of GOD, and righteous­nesse, and sanctification, and redemption. But there is no mā that can distinctly and without ambiguitie know GOD the father, or his sonne Iesus Christe, the authour and beginner of Christianitie, oute of that former booke Concerning the nature of things, or out of anye inuenti­ons of mans wisedome whatsoeuer, but onely and alone by the reading of the holy Scripture, reuealed from a­boue. Whiche thing to be true oure Sauioure Christe himselfe testifyeth Ioan. 5, saying: Search the Scriptures, for they are they that testifye of mee. And to the intents the sonne oure Sauioure might be the better knowen of his Disciples, he interpreteth many places of the Scrip­tures, as touching his owne person. The like did the A­postles also, and Euangelistes, with greate diligence. Therefore, whosoeuer he be, that desireth to be saluted by the name of a Christian, and to be accounted among those that knowe Christe, and that looke for saluation, [Page 21]promised in Christe, him truely it standeth vppon, to ac­quainte himselfe with the holy Scriptures, and to make them as familiar vnto him as is possible.

As no manne can make the Iewes beléeue, that he is of the Iewish secte, which holdeth none of the traditions of their Thalmud: and as the Turkes will receiue none for a worshipper of Mahomet, that cannot alleage at the leaste some of his decrées oute of their Alcoran: [...]o is it not likely, that he in good earnest and from his hearte shoulde be a Christian, that cannot in some measure oute of the bookes of the Prophets and Apostles declare who Christe is, and what inestimable benefites he hathe pur­chased to mankinde. For in verie déede to goe aboute to procure the knowledge of GOD the father, and of his sonne IESVS CHRIST, otherwise than by rea­ding and hearing of the holy Scriptures, is no lesse fonde and absurde, than if a man shoulde vndertake in the darke nighte, to hale a shippe tossed in the middest of a greate and tempestuous Sea, altogither withoute sterne, withoute sayles and oares, without considera­tion of Starres or Windes, withoute direction of Néedle, or anye suche helpe, safe and sounde, to a cer­taine and sure Hauen, lying aloofe and a greate waye off from him.

But vndoubtedly very straunge and wonderfull are the peruerse and preposterous iudgementes of a greate number of Christians in this behalfe.It is a shame for a Christi­an to be igno­rant of the things that Christe com­maundeth. In euerie profes­sion we sée it carefully looked vnto, euerye man maye bée skilfull, and that also to some purpose, in the things that are agréeable to his profession. The Lawiers (forsooth) they muste haue good sight in the ciuil lawes, in the ordi­naunces of their elders, in customes, in constitutions, and in the whole practise of Courtlike matters. The Phisiti­on that will practise Phisicke in anye place, muste of ne­cessitie be skilfull in the rules of hys Science, that is to [Page 22]saye, of suche as haue written and giuen forthe precepts in that arte. Among those that boaste themselues to bée Philosophers, whether they be of the secte of the Stoicks, or of the Peripatetickes, or of the Academickes, looke what maister euerie one hathe sworne and addicted him­selfe vnto, his decrées and assertions he can declare verye wel, and wil defend to ye vttermost of his power. As tou­ching the artes aswel Liberal, as Mechanical, otherwise called handy craftes, no man is permitted to vaunt him­selfe in the name and title, either of the one or of the o­ther, vnlesse he hathe firste giuen forth some triall of his cunning, and that before suche as can iudge of the same. What corruption then and preposterousnesse of iudgementes is this that is amongest vs (detestable before God and man) when we suppose him to be a trim Christian, that neuer knew what Christianitie meant, nor euer learned oute of the holy Bible anye one iote of those thinges that CHRISTE taughte and comman­ded to be obserued of his Disciples?

Phormio was in his time a notable Philosopher, who in reading diuers and sundry bookes, had noted (no doubt) manye things as touching the feates of warre, and mar­tiall discipline: yet in the meane while as concerning the office of a good Capitaine, he coulde saye little or nothing to anye purpose: insomuche, that when on a time he assayed to saye somewhat that waye, he was checked of Annibal, a famous and experte Capitaine, and so shaken off as a fonde and doting olde man. If the case stoode thus with Phormio, who hadde read manye things, then I praye you, howe shal we beléeue, that a­nye man can either truely iudge, or fitly speake of Chri­stian religion, that hathe neuer so muche as looked vpon the outwarde couers of those bookes, in whiche the foun­dations of that doctrine are layed? Howe muche more wise and vprighte in this behalfe, than a number of [Page 23]Chrstians, are the wicked and vngodly Iewes,The Iewes reade the Scriptures painefully, whom we so greately detest and abhorre, as those that are ex­cluded from the felowshippe of Gods children? They will not suffer any house amongest them to be withoute the bookes of holy Scripture, especially of Moses lawe, to the intent, that at certaine times appointed, their fa­milies maye reade and peruse priuately some things in them, that maye serue to their edifying and instruction. Neyther will they haue suche as are men growen one­ly, but their children also to be diligentlye occupyed in learning the Lawe: supposing (as who shoulde saye) that it maketh greatelye for their behoofe, that so manye as haue receiued the marke of Circumcision, should e­uen foorthwith bée nouzeled in the principles of theyr Iewishe religion. But I praye you what doe wée in the meane time? forsooth euen sléepe vntill wée snorte agayne: and casting from vs all shame, com­mende those for wonderfull good Christians, that ney­ther in their yong yeares, neither in their olde age, haue euer vouchsafed to taste oute of the holy Scrip­tures any smacke at all of those things, whiche it beho­ued euerie good Christian to knowe as perfectly, as hys fingers endes.

Neither is there cause why anye shoulde suspecte,God comman­deth in the Lawe, the bookes of holy Scripture to be read and perused of all people. that ye Iewes were by error, curiositie, or superstition ac­customed thus to doe: as in déede it is well knowen, that they do manye things very disorderedly, and wythout a­ny consideration. For there is extante in Deuteronomie Cap. 6. as touching this point a most graue and waightie commaundement giuen by God hymselfe, where he spea­keth in this wise: And these words which I commaund thee this day, shal be in thine hearte: and thou shalte re­hearse them continually vnto thy children, & shalt talke of thē when thou tarriest in thine house, & as thou wal­kest by the way, & whē thou liest down, & whē thou ri­sest vp. [Page 24]And thou shalt binde them for a signe vpon thine hand, and they shal be as frontlets betweene thine eies. And thou shalte write them vppon the postes of thine house▪ and vppon thy gates. In like number of wordes is the selfe same precept repeated afresh Deut. 11. Now for this cause did GOD giue a law as touching the bookes of his holy Oracles, to be had in euery house, to the intent, that all fathers of families might daily out of them propound somewhat to their wiues, children, seruaunts, and hand­maides, and that by this meanes the heauenly doctrine might bothe be preserued throughout all ages withoute corruption, and also moste commodiously spread abroad by perpetuall succession from time to time.

Long agone verily before Moses time the Churche was prouided for by the labour and industrie of the holy fathers,For what cause and cō ­sideratiō God woulde haue his doyngs and sayings committed to writing. who dwelling here and there scattered among the Infidels, neuer ceassed, with all faithfull diligence by a liuely sounding voice, and by repetitions of one and the selfe same forme, to inculke and beate into the heades of housholdes, & families, sounde & holsome doctrine. But when GOD oute of a huge and numberlesse people had once fully purposed in his mind by the ministery of Mo­ses to erect and establishe a noble and renowmed Church and common weale, he foresawe, that it mighte easilye come to passe, partly by reason of long iourneys, partely by reason of continuall warres, desolations, banishe­ments, and other grieuous misfortunes and cōmon cala­mities, that not onely true doctrine might be corrupted, but also the vsuall repetitions thereof faile and decaye, and so in processe of time, the auntient and pure religion be vtterly abolished out of the memories of men.

Nowe God intending to turne awaye, and in time to preuent so greate a mischiefe, ordeined, that the whole & vniuersall doctrine of the Churche shoulde be committed to written bookes, whiche mighte faithfully conserue all [Page 25]his sayings and doings, which euery man so long as hée would, might kéepe at home in hys house safe and sound from all iniurie, and oftentimes write them out to the vse and behoofe of many ages, and (to be short) turne thē into diuers and sundry languages, and finally transport them ouer withoute any businesse, into Countreys and Prouinces both farre and néere. This most holesome purpose and aduise therefore accomplished, by the won­derfull prouidence of God, and taken in hand for our in­comparable benefite, that man vndoubtedly séemeth o­uermalapartly to despise, that maketh not accompte of the Bookes of holy Scripture as he ought to doe, and so refuseth eyther to reade them, or heare them.

But as oft as I call to remembrance the diligence of the auntiente Fathers,The Fathers, albeit they were without Bookes, yet taught they most diligent­ly the doctrine of religion: then what ought not wee to do that haue Bookes graunted vnto vs. whiche liued long before the Bookes were published by GODS commandement: and againe, consider the great sloth and sluggishnesse of the people of our time, verily, I am vehementlye moued in mind, and do in a maner whollie quake for feare. Ney­ther doe I sée by what force of spéeche, or with what thundering words, so great dulnesse (may I say) of ours, or malice, or rather both ioyned togither, can sufficient­lie bée dashed and ouerthrowen. The very first maysters and teachers of our Religion, whiche were Adam, and suche as liued in his time, conceyued the diuine miste­ries alonely by the instiction of the holy GHOSTE, and of them were other immediately taught by a liuely ex­pressed voyce, who agayne, by a long continuance of time, as it were from hand to hand, louingly imparted the same vnto others, and so, whereas they had all of them but memorie onely in stead of Bookes, they neuer­thelesse, for the space of many hundred yeares, kept and reteyned in their families, doctrine polluted with no maner of blemishes or defilements at all. So feruente a care was in them of Religion, so greate constancie, [Page 26]faithfulnesse, consent and diligence, both in learning and teaching. But as for vs, we haue Bookes, wherein wée may reade the selfesame doctrine both cléerely and pure­ly expressed. We haue Bookes Printed and put forth in the very same tong that those auntiente Fathers spake in: we haue Bookes most faithfully translated into sun­dry languages: we haue the Bookes not only of Moses, and the other Prophets, but also of the Apostles and E­uangelistes, wherof the one sort were vtterly vnknowen to all that went before Moses, the other sort altogyther vnheard of, as many as were before CHRISTES incar­nation: we haue Bookes that doe most plenteously, and wyth incredible perspicuitie, declare whatsoeuer is ne­cessarie to our saluation: we haue Bookes in all places, and at all times, most easie, & with little cost in such rea­dinesse, and yet notwithstanding, this most excellente and soueraigne benefite of Bookes, wherewith GOD hath enriched, and after a sort blessed vs, before an innu­merable multitude of our holy auncesters, we do in no wise worthelie weigh and cōsider, yea verily, as though we neyther euer heard of them at any time, nor yet saw them, we doe wyth deafe eares, and blinde eyes, passe ouer many great commodities: we lette slippe from vs manyfolde occasion of profiting: we suffer sincere doc­trine to shrinke and fall downe to the grounde. And fi­nally (which the very vnworthinesse of the thing com­pelleth me to adde) a number (but suche as are Christi­ans onely in name) doe vtterly contemne all Religion, scoffe at it, speake againste it, and euen by all possible meanes, trample it vnder their féete, O strange ingra­titude, oh monstrous malice, oh wickednesse worthy of GODS hastned vengeance. But what shall we thinke a great number of vs would do, if so be we had no Bookes of holy Scripture at all? verily I beléeue we would not so muche as thinke of GOD, or of any thing belonging [Page 27]vnto GOD, all our life long: neyther should we liue in a­ny better estate, than that wretched Nabuchadnezar, who as we may reade in Daniel. 4. kepte companye for certayne yeares with brute Beastes, was depriued of reason and vnderstanding, wente groueling vppon the ground, and susteyned himselfe with fodder and grasse. But why doe we not at the length rouze vp our selues, lay to oure eares, open our eyes by the example of the said Nabuchadnezar, and lift them vp to heauen, that be­ing restored to our right mind, we may more attentiue­lie behold the greatnesse of the benefite whereby GOD hathe enriched vs with the Bookes of holy Scripture, and being stirred vp and enlightened with the reading of them, may prayse him, giue him thanks, glorifye him, to be short, may religiously vse and enioy the same holye Bookes, to all those endes and purposes, where vnto it is euident (GOD so ordeyning) they are written and putte [...]?

Now it may be, that some subtill trifeler,The comman­dement of God as tou­ching the reading of the Scriptures, belongeth not only to Iewes. séeking the defence as well of his owne, as of others slouthfulnesse, and coueting to vndermine the felicitie of the faithfull, will make exceptions, and say, that the commandement of God, whiche a little before was recited out of Deute­ronomie, perteyned only to the Iewes, and dothe in no case bind the Christiās to the obseruation of it, but such are in no wise to be heard or hearkned vnto: for why, no man is ignorant, that of the precepts of the law, where­of some are Morall, some Ceremoniall, and other some Iudiciall, the two later kindes onely are abrogate: for the one kind conteyned nothing else than types and sha­dows of things afterward to be accōplished by CHRIST Heb. 10. the other was giuen peculiarly to ye nation, for the framing and well ordering of their common weale. Wherfore, seing all things lōg agone shadowed in rites and Ceremonies, are now throughly perfited & finished [Page 28]by CHRIST, and séeyng againe, that their whole com­mon wealth is vtterlie subuerted and ouerthrowen, it followeth, that those two kindes of lawes likewise are vtterly repealed and taken away. It remayneth then, that the preceptes of the firste sort or kinde, I meane as touching maners, are yet still in force, and common to all, as well Christians as Iewes. But that in these, or within the compasse of these commandements, ought to be placed that which we alleadged before out of Deute­ronomie, who can denye? yea, and whatsoeuer is auaile­able to the declaration of oure Faith in GOD, and the loue toward our neyghbour, and briefely, to the framing of a godly and vnblamable life, that whether it be found discussed in the Bookes, eyther of the old or newe Testa­ment, let euery Christian man knowe assuredly to be­long also to himselfe, to the intente he shoulde whollie kéepe and obserue the same.

But nowe dothe our Sauiour CHRIST himselfe re­peate the selfesame commaundemente,Christ also commaundeth vs to reade the Scriptures and will haue it for euer ratifyed and established, whilest in the fifth of Iohn he commandeth vs to Search the Scriptures, which do paynte him forth in their couloures, and declare hym to be the Sauiour and protector of mankinde. Whyche words if a man would contend, that they were vttered onely to the Iewes, and therefore alleadge, that they a­grée not vnto Christians, that man (as Saincte Augu­stine doth learnedly gather, entreating De verbis Domini sermone 45.) might as wel saye, that he woulde neyther knowe Christe, nor be acknowledged of CHRISTE. Wherefore, Saint Peter dealing as an interpreter of that commaundemente, speaketh thus vnto all Christi­ans, We haue (sayeth he) a most sure worde of the Pro­phets, to the which ye do well that ye take heede, as vnto a light that shineth in a darke place, vntil the day dawne, and the day Starre arise in your hearts. And the holye A­postle [Page 29]Paule commaundeth, exhorteth, and leaueth no­thing vnattempted, whereby he might allure all men to loue and frequent the wrytings of the Prophetes and Apostles. Colossi. 3. Let the worde of Christe, sayeth he, dwel in you plentifully, with all wisdome, and teach and admonishe one another. Last of all, what things soeuer do offer themselues in the New Testament to the com­mendation of the holy Scripture or worde of GOD, the same oughte to be taken of vs, as preceptes and ex­hortations inuiting vs to the readyng of the sacred bookes. Therefore it behoueth vs patientlye to heare GOD the Father speakyng in the olde Testamente: CHRIST hys sonne, Peter, Paule, and so manye as followe theyr steppes, speakyng in the Newe: and as for all false deceyuers and Sophysters perswading the contrarye, lette them departe farre off, and for euer from the fellowshippe and societye of the Godlye. To followe the aduice of wyse and honeste councellours, and according to theyr councels to searche and exa­myne the lawe of the Lorde, that is to saye, the ho­lye Scriptures, with suche diligence and deuotion as is requisite, is a point of very great wisdome. Prouerbs. 2.4. Ieremie. 9.

But wyth what alacritie and chearefulnesse of minde all true Christians haue euen from the begyn­nyng obeyed the Apostles,In the Apo­stles time all the Godly read the Scriptures most dili­gently. so greatelye vrgyng the studye of the holye Scriptures, and wyth what great feruencie all haue endeauoured to reade the Diuine mysteries, the Historye of the Apostles Actes do [...]th sufficientlye declare. The noble menne of Berea among those that were it Thessalonica, when they had receyued the word with all readinesse of minde, searched the scrip­tures dayly, coueting to trie, whether the things whyche they heard of the Apostles were so or no. Act. 17.11. The example of the men of Berea admonisheth vs, that it is [Page 30]not ynough for vs, to heare Sermons cōtinually in pub­like assemblies, but also verye necessarye, duely to dis­cusse & examine priuately with our selues all the things whiche we haue hearde, to the intente we may become the more sure and certaine of our religion. This tryal and examination of doctrine is accomplished, by compa­ring togither of diuerse places out of ye holy Scriptures, in which it behoueth vs so long time to be occupyed, vn­till we may plainely perceyue, whether the things that are spoken of the teacher or of any other, doe agrée with the places of Scripture, or no. The Doctrine that men vse to put forth, deserueth not to be accounted for sounde and Catholike, excepte it be aunswearable to the rule and squire of the Prophetical and Apostolike writings. And this manner of discerning in times paste was com­mon to all hearers, and besides, there was receyued in euerye Churche well neare a certaine publike forme and patterne thereof. For proofe whereof, make the words of the Apostle 1 Corin. 14. where he saith: As oft as yee come togither, euery one of you hath a song, hath a doctrine, hath a tongue, hath a reuelation, hath an in­terpretation: let all things be done to edifying. And a little after: Let two or three of the Prophetes speake, and let the residewe determyne. Further, if anye thing be re­uealed to another that sitteth by, let the firste holde hys peace. For ye maye all seuerally prophecie, that all may learne, and all receyue comforte: and the spirites of the Prophetes are subiect to the Prophetes. And againe, 1. Thessa. 4. he sayeth: Quench not the Spirite, despise not prophesiying: Trye all things, holde that which is good. Some therefore doe priuately to theyr owne comforte and instruction determine of prophesies, and discerne the true and natiue sense from the false and counterfayte: & othersome, whiche especiallye doe excell others in iudge­ment and giftes of the spirite, are required euen in pub­like [Page 31]meetings, that they woulde louinglye declare theyr minde as touching the doctine put forth. And vndoub­tedly those only can readily and fruitefullye wyth com­mendation do any thing in this behalfe, ye haue exercised thēselues at home with cōtinual reading of ye scriptures.

The Apostle moreouer in ye same place to the Corin. addeth another cōmaundement as concerning the duety of husbands: But if the women will learne any thing, Let thē aske, sayth he, their husbandes at home. To the wife therfore demanding a question, it behoueth the husbande to make answere & render a reason out of ye Scriptures, euen in like case as euery Prophet or preacher doth whē he is questioned with of manye in open & publike place. Neyther did ye goodmā of ye house in those days performe this duetie alonlye to his wife, but also to all his house­holde of what age or condition soeuer they were: especi­ally when there was good hope, ye so many as should bée instructed in ye word of GOD, might be made modest, so­ber, vigilant, & much more faithful & diligent in doing of their businesse afterward than they were before. It is euident also, that parentes did then nouzel and instructe euen their tender little ones in ye principles of godlynesse & Christian religion. Continue thou, saith the Apostle in ye 3. Chap. of his 2. Epist. to Timothy. in the things whi­ch thou hast learned, & which are committed vnto thee, knowing of whō thou hast learned thē: & that thou hast known the holy scriptures of a child. The holy Ghost is giuē to the bele­uers, to the intent they may learne and vnder­stande the Scriptures▪ And in ye 1. Chap. of his 1. Epi. he putteth Timothy in remēbraunce, that he had receiued examples of Faith and godlynesse of life of his mother Eunica, and of his grandmother Lois.

Neither ought any man to maruayle, when we saye that all the beléeuers in that age did bothe often and exactlye reade the holye Scriptures, and also greatly profitte by readyng of them. For, as Peter in hys Sermon Actes. 2. truelye interpreteth, that whyche was [Page 32]long before spoken of the Prophete Ioel: it behoued that the same Prophesie shoulde then be fulfilled, and that the holy Ghoste being powred into the heartes of a greate number should by and by so instruct them, as that they might loue and imbrace the holye Scriptures, try and examine them, and finally, with wonderfull dexte­ritie expounde and declare the meaning of them. whi­che benefite was afterwarde made common to all the Godlye, but chiefely to those that feruentlye, faithful­lye, and wythout staggering, craued true and per­fitte Wisdome of GOD the father of lightes, as the A­postle saint Iames saith. For it behoueth the promise of of GOD to be firme & immutable, which is extant in the Prophetes, and wonderfully commended of CHRIST: They shall all, sayth he, be taught of GOD. And: The godlye are annointed of the holy Ghost. Esay. 54 Iere. 31. Iohn. 6.1. Ioan. 2. Hebr. 8. Wherefore Chrisostome vpon Genesis homelie. 35, is bold to say: That it cannot bee, that he which with greate care and feruent desire giueth himselfe to the reading of the holy Scriptures, should al­wayes be neglected, or go without fruite: for as much as albeit wee are destitute of mans direction, yet the Lorde himselfe comming downe into our heartes from aboue, doeth illuminate our minde, lighteneth our reason, re­uealeth the things that are hidden, and becommeth a teacher of those things that we know not: so as we on­ly will bring with vs, such things as we haue. Cal no mā maister, sayth he, vpon earth. Whensoeuer therefore wee take into our handes the booke of life, let vs, casting aside all worldly care, bridle our affections: and restrayning our minde that it wander not hither and thither, let vs with great deuotion and attentiuenesse apply our selues to reading, that so we may be guyded by the holy ghost to the true vnderstanding of the Scriptures, and receyue therby much fruite. Thus much Chrisostome.

But what doe I stande in recompting the Christians of that age? A number of the Gentiles, who had ney­ther oute of the Lawe, nor oute of the Gospell anye knowledge at all of Christe,Euen the Gentiles also in these dayes vsed to reade the Scriptures albeit they were extance onely in the Greeke tong gaue themselues in those dayes to the reading of the holy bookes. All of them in generall were of opinion, that this care especiallye be­came them, whosoeuer at leaste were anye thing at all desirous of honesty and their own welfare. The Eunuch, Lieutenaunte of Caudace Quéene of the Ethiopians, hauing (as it is verie likely) not hearde any thing as yet of CHRIST, passed his tyme, not onely at home, when his leysure serued hym, but also when he trauailed a­broade, and was throwen to and fro with the iotting of his Chariot, in reading of the Prophet Esay, Act. 8. Whiche diligence and godly disposition was so wel liked of GOD oure heauenly father, who euermore beholdeth from aboue all oure studies and actions, that he sente forthwith vnto hym in verye good season Philippe the Apostle, that hée shoulde open vnto hym the harde pla­ces, and sette downe a compendious summe of tree Religion of and concerning CHRIST his sonne. Nei­ther is it to be doubted, but that GOD woulde haue the Bookes of holy Scripture long before translated out of the Hebrewe tongue into the Gréeke, to the intente they mighte afterwarde be read, not onely of the Iewes whiche vnderstoode the Hebrewe speache alone, but also of the Gretians, that is, of all mortall men what­soeuer. For why, that vnder the names of Iewes and Gretians all mankinde is ofte tymes comprehen­ded, wée maye learne oute of the Apostle in more than one place or two. Romaines. 1.2.3.10. 1. Corinth. 1. Galathians. 5. And that the Gréeke tongue was in the Apostles time euerie where knowen and muche sette by, the Historiographers doe not obscurely declare. All Asia for the moste parte sounded the Greeke, hauing [Page 34]long before felte the force of Gréekish conquerours: and in the selfe same Country the Iewes, loathing (as a man woulde saye) their Hebrews language, wrote and com­piled bookes in the Gréeke stile, as Iosephus, Philo, and others. In Affrica, the cunninger that euerie one was in the Gréeke, the excellenter he was compted, as bothe the Schoole and Librarie of, Alexandria doe testifye in Europe, ouer and besides that a number of Gréekes doe inhabite and dwell, euen Italy also, and Rome it selfe, as being verye ambitious and not contented with the fur­niture of hir owne Countrey speach, hath maintained as Strabo reporteth lib. 4. verye manye Gretians, and brought foorth suche as haue written whole bookes and Commentaries in Gréeke. So farre foorthe, that a man might well saye, that the Athenienses are frée De­nizens at Rome.

But in very déede howe muche more we maruaile at,In these dayes wee haue the holy Scripturs extant in all tongues. and (as méete it is) extoll, the diligence and industrie, as well of the Christians, as of the Gentiles of that age, in reading the bookes of holy Scripture, which were found written alonely in the Hebrewe and Gréeke tongue: so muche the more vehemently ought we openly in the sight of all men to deteste and abandon the greate slouth and negligence of the people of oure dayes. For leaste that any man should pretend, that by reason of his ignorance in the Gréeke or Hebrewe tongue, he is letted front rea­ding the holy Scriptures: We haue all the Bookes of holy Scripture extant in the Latine tongue, which is v­sed and frequented of a greate number, no lesse happilye than faithfully expressed, and that of diuers and the same moste learned Interpreters: which Saint Augustine re­porteth also of his time, entreating De Doctrina Christiana lib. 2. Cap. 5. And not onely in the Latine tongue, but in o­thers also, which in times past were accompted not with­out contempte barbarous and vnciuill: yea, and there is [Page 35]in a maner no coaste or prouince in the whole worlde, in whiche maye not be found the holy Bible turned into the same Countrey language. The Italians, Germaines, Frenchemen, Spaniards, likewise Britaines, Danes, Rutters, Polonians, Swezians, Slauoniās, to be short, all other Christians whatsoeuer, haue among them to be solde, and may easily come by the olde and newe Testa­ment, translated into the selfe same phrase and language that they themselues doe vnderstand. Therefore, like as the Apostle acknowledgeth and giueth thankes vnto God for his incomparable benefite, whereby he spake with many tongs, 1. Corinth. 14. so is it méete & requisite like­wise, that Christians be thankefull vnto God, to euerie of whome it is graunted in their owne proper and pecu­liar tong to reade the holy and sacred Scriptures. This onelye we oughte to be carefull for, namely, that we bée not founde slacke and slouthful in reading. When oure Lorde Iesus Christe shal come at the laste day to iudge­ment, peraduenture some of the Gentiles that liued in the Apostles time, will goe aboute to excuse themselues, that in those dayes were extant onely the Copies of the Gréekes tongue alone, oute of whiche they shoulde haue learned by reading the doctrine of the Law and the Gos­pell. But who will auouche that that excuse shall goe for payment? That dare no manne doe as I thinke. Then what shall become of the men of oure time, that doe beholde the selfe same doctrine expressed in so manye tongues at this daye, and yet do not care for it, but reiect and abandon it? Truely I am afraide that there will be lefte vnto them no manner of pretence at all, where­by they maye cleare or defende themselues. Where, if so be we imagine, that it will come to passe by some prerogatiue, or straunge priuiledge that wée alone withoute the reading and knowledge of [Page 36]Gods word, shal in time to come be memored with the faithful: we are far wide (as they say) & do vtterly deceiue our selues without Christ there is no passage for any mā into Heauen: forasmuch as he is the dore, the waye, the truth, and the life: but the way to Christe, the Scripture it selfe pointeth forth as it were with ye finger. For truly is it said of Hierom, in his preface to the first booke of his cōmentaries vpon Esai: To be without the knowledge of the Scriptures, is to be without the knowlege of Christe.

Let vs sée now, what was done in certaine ages folo­wing.And after the Apostles time all the godly serched continualy the Scriptures. It is the fashion of some of the common sorte, whē there is anye newe doctrine, or maner of teaching, espe­cially in Philosophie, firste sette abroache, to flocke by & by togither by heapes, & to be sodainely inflamed with a feruent desire of learning: But as soone as they haue re­ceiued any smacke or tast, fo suffer their heate by little & little to waxe colde, & in continuance of time to be quyte extinct, & aswel their doctrine, as their whole secte (if anye were risen) to vanish away: Much like as if a greate fire being kindled, after it hathe for a certaine space shewen forth a huge light, & bin séene a great waye off, by little & little ceasseth to caste foorth any sparke or flame, and last of all, hath nothing lefte but smoake & ashes, whereof yet the one goeth into the ayre, and the other are scattered with the winde. But so muste we not iudge of the holy Scriptures. For albeit the Apostles died & were buried, yet was by no means the studie Diuinitie buried with them. The Iewes had an antient custome among them, namely, throughout euerie Citie, when they come togi­ther in their Sinagogues on the Sabaoth dayes, to re­cite publikely certaine Chapters oute of the Lawe, & the Prophets, which forthwith some one or other expounded in a familiar kinde of order to the capacitie and instructi­on of the hearers. The selfe same forme of reading and interpreting was by the Apostles brought into the con­gregations [Page 37]or assemblies, whiche in respecte of that time, the faithfull were suffered to haue: as maye appeare Luc. 4. Act. 13 15. 1. Corinth. 14. That which the Apostles obserued in their time, their successours the Pastors of Churches neuer suffered to be intermitted or broken off: no not so muche as turn then, when the affaires of the Christians were broughte into greate extremities, and Tyrantes soughte by all meanes to worke their decaye. For they neuer ceassed to haue their méetings and assem­blies, as appeareth euen by the testimonie of Plinie in his Epistle to Traiane the Emperoure: They vse (sayth he) before day light to come ordinarily togither. What was accustomed to be done in these assemblies, manye credible writer doe reporte. Iustine, who liued in the yeare of Christes incarnation. 1 [...]0, in his seconde Apolo­gie which he wrote for the Christians, hath these words: On the day whiche is called Sunday, all that remaine in the townes or fieldes, doe come togither into one place, where the bookes of the Prophets or Apostles are read, so long as an houres space will suffer. Then when hee which readeth leaueth off, hee that is chiefe among vs ad­monisheth and exhorteth, that wee shoulde diligently follow and embrace those good lessons that are read: thē rise we all, and praye togither. Clemens Alexandri­nus, who florished Anno. 200, lib. 7. Stromatum, sayeth, that the sacrifices whiche they vsed in those dayes, were prayers, and thanksgiuings, and lessons of the Scriptures which they read before meate. From these Disagréeth not Tertullian, who liued Anno. 230. Apologetici Cap. 39. Wee come togither (sayth he) to the reading of the holy Scriptures, if the qualitie of the times present enforceth vs to forewarne or reknowlege any thing. Forsooth with holy words we feed our faith, we erect our hope, we esta­blish our trust, and neuerthelesse with often repetitions and suggestions, we confirme the discipline of preceptes. [Page 38]Dionisius also, the author of ye Ecclesiastical hierarchie, about the. 300. yere of our Lord, entreating of the myste­rie of ye Lords supper, saith very plainly: By the office of the Ministers, is orderly recited the lesson of the holy Scriptures. And a little after: The most sacred songs and readings of the Scriptures, do minister vnto them directi­ons, as touching the gouernement of life, and (whiche in order goeth before) teacheth the amendment of their cor­rupte affections, and most pernicious nature: Who wold require no witnesses to be produced? And séeing Iustine liued in Asia, as borne in Nicopolis a town of Palestine, as Ierom reporteth, & was conuersant at Rome, and else where in Europe, Tertullian in Affrica, Clemens at A­lexandrîa in Egipt (for as touching Dyonisius wée haue as yet no certaintie.) It is euident hereby, that there was euery where in those daies, so far forth as concerned the reading of the holy Bible, a greate & wonderfull consent. But when as, after the stormes and tempestes of perse­cutions were once by the singular prouidence of God ap­peased & assuaged, the godly had a time of respite grāted vnto them, & the Churches beganne nowe to be increased (which came to passe, if not in the time of Philip the Em­prour Anno. 250. whom Eusebius lib. 6. cap. 25. Orosius lib. 7. cap. 20. doe reporte to haue bin the firste Christian Prince of any power that euer was after Christe: yet certes vnder Constantine, aboute the yere of Grace. 320) thou shouldest haue séene, if a man may credite Eusebius, high and stately temples builded vp to the Lord, wherein were practised the selfe same things, that late before wer vsed in priuate houses. And leaste that anye thing in this behalfe, shoulde at any time be confusedly or negligently done, there were appointed in all Churches readers, vn­to whom was enioined by the Bishop, the office of Rea­ding, who deliuered vnto them in the presence of all the people, the holy and sacred Bible. As touching whiche [Page 39]matter thou mayste reade in the 8. canon of the fourthe councell of Carthage: and in Gratian distinct. 23. Moreo­ver, leaste any other Bookes than those that are accomp­ted to be Canonicall, shoulde be read, it was prouided by the councell of Laodicea (whiche was helde anno. 370. canon. 59. and by the third councel of Carthage canon 47. And that Iohn Chrisostome, and many others, who were afterwarde of great authoritie in the Churche, first sup­plied the office of Readers, before they aspired to anye higher promotions maye be auouched verye clearely by Histories. Nowe the Homilies, that is to saye, the Sermons diuised and made by the holy fathers, whyche are extante euen from the time of Origen, to the Em­pires of Charles the greate, during whose raigne, Al­cuinus and Beda, two of the laste Authors in a maner of these Sermons flourished, do proue euidentlye, that the same custome whiche wée spake of euen now, was obserued in all Churches. Reade I pray you, but the be­ginnings only of the homilies of Origen vpō ye bookes of Moses, & certain others: reade likewise the beginnings of Chrisostome, prefixed before his expositions vpon a good part of ye bookes of holy Scripture made vnto the people: reade the dyuers & sundrie entries of Sermons of Saint Augustine, especially where he entreateth De verbis Domi­ni, Serm. 15.33. De verbis Apostoli, Serm. 1. Again, very many of Maximus the Bishop, Bede, and other mo [...], and euen forthwith in the very shorte exordiums or beginnings of their Sermons ye shall perceiue, howe by them (though they were Doctours of diuers times and places) it is not obscurely signified: firste, that the Bookes of holy Scripture, were in times paste by Readers from an hyghe Pulpit, with a cleare voice, whyche all myghte heare, and in the common tongue, whyche all might vnderstande, accustomed to be recited: Secondlye, that by name were rehearsed Moses, the residue of [Page 40]the Prophets, the Psalmes, the Gospels, the Actes of the Apostles, the Apostolicall Epistles: and that for the moste parte these bookes were read through from the be­ginning to the ende: Lastly, that this order was obser­ued, that the reading wente alwaies before, and then followed a more large declaration of the thinges that were read by some one that was excellent in the gifte of Prophecie.

In the meane time the godly Doctors and Teachers neuer ceassed to exhorte their godlye hearers, that they woulde daylye also reade ouer the holy Scriptures at home at their owne houses, that they woulde priuatelye call to minde the things that they hadde publikely heard, and that by the example of those of Berea, they would du­ly weigh and examine them by the ballaunce and touch­stone, of the Scriptures. And of the peoples diligence & profiting at that time in reading the holy Scriptures, this is no doubtfull argument, for that it was not néed­full for the Doctours themselues (thoughe some men in these oure dayes doe very weywardly and importunate­ly vrge it) to expresse at all times the names of the Au­thours and Chapters of the holy bookes: In as much as the people themselues, so soone as they hadde hearde any place alleaged and broughte forth, by and by vnderstood in what Author, in what booke, and in what parte of the booke the same was to be founde: as they that were ve­rye well exercised by reason of their daylye and domesti­call reading. Therefore the thinges, that in so many a­ges, and in euerie place, were with singular care, great commendation, and with no lesse fruite, accustomed to be done in sacred assemblies or méetings, wherevnto all Christians of all estates and degrées whatsoeuer vsually came togither: We may iudge also to be verye séeming and sitting for all the professours of Christianitie in these oure dayes: neither can we suppose them to bée [Page 41]within the compasse of Christes flocke or folde, that shall contemptuouslie refuse, eyther to heare the holy Scriptures in the Churche, or to reade them of­tentymes at home by themselues. Wherefore, if thou dwellest in suche a place, where as the Propheticall and Apostolique writings are not accustomed to bée recited in holy publike assemblies, then forsooth is it most requisite and necessarie, that thou shouldest pre­scribe vnto thy selfe a perpetuall and vnchangeable Lawe, as touching the dayly reading of them at home at thy house. But if thou dwellest where they are pub­likelie recited in a tong knowen vnto thée, it is well, and thou hast good cause to reioyce wyth thy selfe, as one in farre more happie estate, than infinite thou­sands of men, whome a man may finde euery where, in Cities, Townes, Villages, and stréetes, vtterly voyde and destitute of the knowledge of Heauenly and Spiri­tuall thyngs: but thou must prouide neuerthelesse, with all possible diligence, that thou mayest profite and goe forwarde in the wholesome doctrine of GODS worde, not onely in the Lordes house or Temple, but also in thine owne priuate house, by all occasions, and to the vttermost of thy power, according to the holye admoni­tions of godly and learned Pastors. For true Christia­nitie consisteth not in thys, that a man doth oftentimes conueygh hymselfe bodilie from hys House to the Churche: but in that a man, both at home, and in the Churche,Exhortations of the holy Fathers, as touching the reading of the holy Scrip­tures priuatly in houses. shoulde bende hys whole heart and mynde to the true vnderstanding of the mysteries of GODS ho­lye worde.

But why doe we not alleadge some of the exhortati­ons that the holy Fathers vsed to make to their hea­rers, when they coueted to stirre them vp to the priuate reading of the sacred Scriptures? forsooth I trust they wyll no lesse profite now a great number, than it is cer­tayn [Page 42]they profited in times past. For they prouided their painefull workes both for vs and our whole posteritie. And certes, for m [...]ne owne part I confesse, I coulde not deu [...]se either more pithy or profitable exhortations, than th [...]irs are.Origen. Origē therfore, about the yeare of our Lord, 230. being a Doctor of the famous schole and Church of Alexandria, from when his voyce sounded into ye whole world, namely whilest out of his Auditory there came on euerye side innumerable wise gouernours of Chur­ches, whom also Mammea mother of Alexāder Seuerus the Emperor called vnto hir for a time to Antioch, whi­lest hir desire was to be instructed of hym, the same Ori­gē, I say, expounding the booke of Leuiticus, in his ho­milie, 9. hath these words: For those only doeth the high Priest & aduocate & propitiator Christ pray, that are the Lords inheritaunce, that wayte for him before the gates, that depart not frō the tēple, but giue thēselues to fasting and prayer. Dost thou thinke, that scarcely cōmest to the Church on holy and festiual dayes, neyther giuest thy selfe to heare the word of God, nor applyest thy diligēce to keepe his cōmaundements, that the Lords inheritance can light vpon thee? Neuerthelesse we wish, that by the hearing of these things you would bend your selues not only in the Church to hearken to the worde of God, but also in your own houses to be exercised and to meditate in the law of the Lord day & night: for Christ is euē there also, and euery where present to all those that seeke after him. For therfore is it commaunded in the law, that wee should thinke vpon it when we go by the way, & when we sit in the house, and when we ly in our bed, and when we rise vp: and this is in very deed truely to waite before the dores for the high Priest tarying within in the holye place, and to become the Lords inheritaunce. Againe in ye self same homilie, not much after, he inueigheth sharp­ly against those, ye when they heare ye Scriptures red, do not (as they ought to do) giue diligent héed vnto thē. And [Page 43]at length hauing exhorted thē to bridle the flesh, & to stir vp the spirite, he addeth immediatelye these wordes as touching the hearing & reading of the word of GOD: If thou cōmest often to the Church, loke thou giue eare to the hearing of the holy scriptures, see thou takest hold of the meaning of the heauenly cōmaundements: For as the flesh is nourished with meat & drinke, euē so is the spi­rite strengthned with the liuely sense and working of the word of God: which being made more strōg, wil enforce the flesh to stoop vnto him, & to be obediēt to his laws. The nourishments therfore of the spirite are, the reading of the Scriptures, cōtinual prayers, teaching & cōference of the word. With these meats it is norished, with these it is strēgthned, with these it getteth the vpper hād. Which things bycause ye do not, loke ye cōplaine not of the in­firmitie of your flesh. The same Author vpon Cro in his 12. Homily, chydeth thē yt when the Scriptures are red & expounded in ye Church, haue not their mindes prepared to heare thē, much lesse to examine thē, or conferre them wt others. What is it, sayth he, to be conuerted? If we vt­terly renounce al the things of the world & of the fleshe, & with our whole study, care, & practise, apply our sel­ues to the word of GOD, & meditate in his law day and night if forsaking al other things we depend onely vpon GOD, and be exercised in his testimones: this is truely to be conuerted to the Lord. Thou therfore wouldest haue thy son to learn the liberal Sciences (as they cal thē) to be acquainted with the Art of Grammer, or Rhetorick, dost thou not rid him & set him free frō all things? Dost thou not cause him to omit al other things & applye himselfe only to this study? Thou prouidest him tutors, Schole-maisters, Bookes, expenses, yea thou sufferest hym to wante nothyng, vntill hee beare awaye the perfitte price of his purposed studye. Whyche of vs doeth so conuert himselfe to the study of GODS law? which of vs doth so apply our diligence? Which of vs doth with so great [Page 44]care and industrie seke after heauenly things, as we haue sought after earthly? And why then do we complayne, if we be ignorāt of the things which we haue not learned? Some of you, so soone as ye haue heard recited the things that are redded, by & by depart your way, making no ma­ner of enquirie one of another of the things that are spo­ken, no conferēce at al, no remēbrance of that cōmande­mēt, wherin Gods Law doth admonish thee: Aske thy fa­thers, and they shal tel thee: aske thine elders, and they shal shew thee. Other some wil not tarie by their good wils, no not til the lessons be redde in the Church. Some againe there be, that know not whether there were any red or no: but in the outleetes of the Church are occupied about fables, or otherwise entangled about worldly and vnprofitable matters. Of whom I dare be bold to say, that whē Moses is red, they haue not now a couer only, but euen a certain wall & bulwarke also placed ouer their hearts. For if he which is present, which heareth, & intentiuely marketh, which canuasseth and examineth the things that he doth heare, & that which he can not atteyne vnto, diligently fearcheth out & learneth, can hardly come to the libertie of knowledge: how can he which of purpose stoppeth his eares, least he shuld heare, & turneth his back to the face of the Reader, be sayd to haue a couer ouer his hearte, to whom not so much as the couer it self of the letter, wher­in the sense is wrapped, which is the sound of the voyce, hath as yet come? All this hath he in that place. Manye things mo beside, mayst thou find in his Commentaries spoken to the selfesame effect. Vpon Leuiticus Homi. 4. he auoucheth thē to offer a thankeful sacrifice and me­moriall vnto GOD, that do day & night meditate in the Law of the Lord, and keepe in mind all the Scriptures: or if they can not do that, yet at least cōmit to memorie the things that are taught, or recited in the Church: and after they are gone out of the Church, like vnto good sounde [Page 45]Beasts, chewing their cud, call back the same things to re­mēbrance, & so study (finally) to fulfil the cōmandemēts of GOD. In his exposition of the. 12. Chap. of the Epistle to the Romanes he affirmeth flatly, that our senses can not possibly be renued, but by ye exercises of wisedome, ye meditation of GODS worde, and the spiritual vnder­standing of his Law, and that by how much a man day­ly profiteth by reading of the Scriptures, and his vn­derstanding pierceth more déepely into them, by so much alwayes is he more and more renewed. By and by hée addeth: I know not whether the sense or feeling of hym that is slouthfull towarde the reading and hearing of the holy Scriptures, and towarde the exercises of spirituall vnderstanding, whereby he might not only vnderstande those things that are written, but also applye them more diligently and sette them foorthe, can be renewed or no. Vpon Iosue in his twentith Homilie, he declareth in many words, That the reading of the Scriptures is both allowed of GOD and his Angels, and also very profi­table vnto vs, albeit we doe not perfitely vnderstande them. In his Prologue ad Canticum Salomonis (whiche worke notwithstanding it pleaseth the learned to re­moue out of Origens Librarie) he telleth that there was a fashion among the Iewes, that All the Scriptures, ex­cept the beginning of Genesis, certayne places, in the be­ginning and ending of the Prophete Ezechiell, and the canticle of Salomon, shoulde be taughte vnto their chyl­dren by teachers and wise men appoynted for that pur­pose. But how and after what sorte Christian children also were accustomed to learne of their Parents out of the holy Scriptures the principles of Religion: and a­gayne generally, what the householde studie was in old time, in reading and repeating of the Scriptures, wée maye in the life of Origen himselfe, as it is described by Eusebius in the sixth Booke and second Chapter of hys [Page 46]Ecclesiasticall Historie, as in a paynted Table behold. Origen (sayth he) began immediately to be instructed of his father in the holy Bookes, who by dropmeale (as it were) betweene whiles, gaue vnto him among the secular studies wherem he was trayned in his tender age, some things also out of our Scriptures to be red. Thē afterward by little & little, he taught him likewise to preferre these before his sholasticall exercises And euen incōtinent he envred the child in like maner (being of himselfe not vn­willing, but very prompt & readie to learne whatsoeuer was taught him) to take forth euery day certain lessons in the holy Scriptures, & to cōmend thē to memory. Now he truly, the child, conceruing a wonderfull delectatiō in reading of these things, semed not to be cōtent only with a bare vnderstading of thē, but would busie his father oft times about questions, touching the sense & meaning of the Scriptures, enquiring of him diligently what such, & such a thing meant, & amongst other, what the meaning of that was, where it is said, that The Scripture is enspired by the holy Ghost? or what diuine misterie this simplicitie of words might cōteyne? But he, the father, feined himselfe for the time gētly to rebuke him, & to forbid him to aske any questiō beyond the cōpasse of his age: but with him­self notwithstāding, he reioyced excedingly, giuing harty thankes to almighty GOD, who had graunted him to be the father of suche a childe. This out of Eusebius. But with what words (I pray you) maye this spectacle of so godly a Father, conferring with his most déere child, as touching holy & heauēly matters, be (I say) not only adorned, & set forth, but plainely and distinctly also declared? Who cā expresse sufficiently ye chéerefulnesse & feruencie of ye sonne, cōtinually reading, & cōmitting many things to memorie, his often questioning & enquiring, & gréedie receiuing of answers? Who is able to vtter in wordes ye godly affectiōs of ye father, so gently applying himselfe to the capacitie of his child, and yet in ye meane time, priui­lie [Page 47]wondering with himselfe, & inwardly reioycing. But it is much better for you, that are fathers of families, & whom GOD hath blessed with déere childrē, to cast & cō ­sider with your feit [...]s, what great say & gladnes should happen vnto you, if you might but sée youre little ones, through your cōtinual alluremēts & exhortatiōs, to pro­fit in ye knowledge of GODS word, after ye same maner ye Origen did. I am sure & certaine, that no man coulde prosecute in words the superabounding spirituall say of your godly hearts. Eusebius Bishop of Emisa, Eusebius [...] misenus. flourished (as some write) about the yeare of CHRISTES incar­natiō. 350. He in a certaine Homily vpō the Gospell of ye fourth Sunday after the Epiphanie, hath left in writing as followeth, Christians ought to haue this custome a­mong thē, namely, to come daily to the Church, to reade daily thēselues, or (if they be not able to do it) to heare o­thers reade. As touching which Eusebius, Georgius Lao­dicenus reporteth, yt he was euen frō his childhod nouze­led in the sacred Scriptures, after ye custome of his Coū ­try, as one borne at Edessa, a Citie in Mesopotamia. There passed. 170 yeares at the least, frō the death of Origen, that is, to the yeare of our Lord. 400. at what time the Scepters were in the hāds of Honorius & Arcadius Em­perours: and behold among, ye Doctors of ye Church, Iohn Chrisost. Bish. of Constāti. held ye chief & soueraigne place,Iohn Chriso­stome. whom it behoueth vs to acknowlege not to be a Pericles of Greece, vpō whose lips, Pitho, the Lady of eloquence is said to haue sittē, but far more excellēt, thā any Pericles ye euer was, séeing that all posterities after him, euen to these our dayes, by reason of his wōderful grace in spea­king & teaching, do honor him by ye name & title of Chr [...] ­sostomos, that is to say, Golden mouth. How abūdantly therfore, & with what magnificēcie, both of matter & sen­tence, he was accustomed in Preaching to stirre vp, and prouoke all sorts of people to ye reading of ye holy Scrip­tures, innumerable places in his popular sermōs, which [Page 48]are euen yet in mens hands, do euidently proue, which if I would take in hand to set downe in order, I should bée constreyned to fill vp no small Booke or volume. It shall be sufficient therefore to adde only a few of them, out of which, euery man may take as it were a tast of the rest. In his Homilie, 9. vpon the Epistle to the Colossians, entreating of these words, Let the word of Christ dwell in you plenteously. Hearken (sayeth he) yee men of the world, euen so many of you as are heere presente, and haue the ouersight of wiues and children, how it is com­maunded euen to you especially to reade the Scriptures, and that also not slightely, nor slackly, but with greate heedefulnesse and diligence. For like as he that is ritch in substance, may well away sometime with losse and hyn­derance, euen so may he also that is ritch in wisedome, take well in worth not only pouertie, but all other cala­mities likewise whatsoeuer, and that so muche the more easilie. And after a fewe wordes, Neyther weigh thou (sayth he) anye other teacher. Thou hast the Oracles of GOD, no man can teach thee like vnto them. Some other peraduenture may ofttimes, eyther through vaineglory, or through enuie, keepe backe manye things from thee. Heare I beseeche you, all yee worldly men, purchase to your selues the Bible, as a medicine for your soule: if you will not be at all that cost, buy at the least the New Te­stamente, the Actes of the Apostles, the Gospels and E­pistles to be youre continuall teachers and instructers. If trouble come, resort hither as to a storehouse of remedies and medicines: from hence, take vnto you the easemente of your griefe, the comforte of your crosse, whether it be hurt or hinderance, or death, or losse of goodes, or losse of friends that happen vnto you: nay, resorte not hither, and looke in only, but turne al things ouer and ouer, and conteyne them in your mindes. This finally is the cause of all euils, euen the ignorance of the Scriptures. We goe [Page 49]to the battell without weapons, and how can we be safe? Armed men are wont to get the vpper hand, and to saue themselues: so are naked men neuer. Caste not al things vpon our shoulders. Yee are sheepe: yet not withoute reason, but reasonable: Paule committeth many thinges to you also. They that are sente to instructe others, reste not alwayes vppon this, that they might learne: other­wise they shoulde not learne well. If thou alwayes bee a learner, thou shalte neuer bee learned. Come not in suche order, as thou wouldest alwayes bee taughte, for so thou shalte neuer come to knowledge: but as one that woulde at length make an ende of learning, and so teache others in the same Arte or Skill. Againe, in the same place, to the fathers of housholdes he sayeth: It behoued you onely to be instructed by vs, and youre wiues and children to bee instructed by you. But you leaue all thinges to bee accomplished of vs: and ther­fore susteine wee no little griefe. Teache (sayeth the Apostle) and admonishe you one another in Psalmes, and Hymnes, and spirituall songs. Where hee giueth vs to vnderstande also, that it is the duetye of parentes, to teache their children Psalmes and Songs. The same Au­thour expounding publikely to the people the Booke of Genesis, Homilie 29. sayeth thus: I pray and beseeche you, that you woulde repayre hither oftentimes, and gyue diligent heede to the reading of the holye Scrip­tures: and that not onelye when yee come hither, but at home also at youre houses, take the Bible into your handes, and wyth a greate care and industrie receiue the profite contayned therein. For why, thereby shall yee reape muche gaine. For firste of all by readyng is the tongue reformed: then nexte the soule taketh wings, and mounteth alofte, and by the beames of the Sunne of Righteousnesse is illuminated and made light: and during all that time, is ridde from the enticementes [Page 50]of vncleane thoughtes, and enioyeth muche quietnesse and tranquilitie. Moreouer, loke what strength sensible meate giueth to the bodye, the same giueth readyng to the soule. For it is a spirituall nourishment, and maketh the soule strong, and constanter, and more desirous of wisedome: not suffering it to be ouertaken with foolysh cogitations, but making it light and nimble with wings, translateth it, as is sayde, into heauen it selfe. So greate a gaine therefore, I beseech you, let vs not loose throughe our negligence: but let vs both at home apply our sel­ues to the reading of the diuine Scriptures, and also being here present let vs not spende the time in trifles and vn­profitable communications: but weyghing wherfore we come togither, let vs giue good heede to the things that are read, that hauing reaped the greater fruite thereby, we maye so depart. And not much after he addeth: That wee oughte so to giue our selues to the studies of holye Scripture, as that we maye haue things not only suffici­ent for our owne vse, but what also wee maye minister vnto others, as well, sayth he, in reforming of our wiues, children, and seruants, as also of our neyghbours, friends, and enimies. For such is the nature of spiritual doctrines, that they may be propounded in common to al, & there is no diuersitie in them, except it be when one bringeth a minde more attentiuely bente than another, and whē one surmounteth another with a more feruente desire, &c. Neyther can I ouerpasse the chiding speache or ex­postulation, that the same holye father in his thirtéenth Homily vppon the Gospell of Iohn sometyme vsed, al­though it be somewhat long and tedious. Let vs blushe, sayeth he, and be ashamed: the woman that had had fiue husbandes, and was a Samaritane, vseth so greate diligēce in learning, that shee coulde neyther in the time of the daye, nor by any other lettes or occasions be withdrawn [Page 51]from the doctrine of Iesus: Whereas wee doe not onlye not enquire after any thyng that might tende to oure in­struction in heauenly things, but also are verye carelesse in all thynges and alwayes like affected, and therefore passe for no manner of thyng that good is. Which of vs, I praye you, when hee commeth home, taketh in hande anye worke worthy of a Christian? who searcheth for the meaning of the Scriptures? None truely: but as for dice and tables, we finde them commonly, bookes verye sel­dome: which yet if any haue, they keepe, as though they hadde them not, close in theyr Coffers, or else all theyr studye consistes in setting forth the leaues and couers, and in making the letters beautifull to the eye: not to the intent to reade them, neyther to gette any profite by them: but to vaunte of their riches, to shewe their am­bition, therefore studye they in them. So greate is their vaine glorie. I heare of no ambitious person, that vnder­standeth his booke: but hee is in loue onely with the glittering glose of the golden letters. What gaine call yee this I beseeche you? The Scriptures are not therefore giuen vs, that we should haue them in bookes alone, but that we shoulde engraue them in our heartes. Therefore this outwarde possession of bookes is a token of the am­bitiousnesse of the Iewes, to whom the commaundemēts were giuen in letters: to vs are they not so giuen, but in fleshly tables of the heart.

Howbeit I forbidde no manne to buye bookes: but I admonishe, and with all my heart desire, that we may buye them: yet so as we maye oft times ponder both the letters and their meanings in our mindes, and by thys meanes haue a pure minde wrought within vs. For if in what house so euer the Gospell be, there the Diuel dare not enter; then how muche lesse power shall the Diuell [Page 52]or Sinne haue ouer that soule, that is acquainted with it by continuall readings? Sanctify therefore they soule, san̄ ­ctifye thy body: this shall come to passe, if thou haue al­wayes the Gospell both in thy heart and tongue. Where, if the filthinesse of thy tong defyleth the soule, if it call vppon Diuels it is euident, that by spirituall reading the same is sanctified, and the grace of the holy Ghost abun­dantly powred into it. The Scriptures be (as it were) di­uine charmes: From them let vs fetch a remedy for our griefe, & for the maladies of our soule: the vtilitie wherof if we would consider, we should with attentiuenes apply oure study in them. These things I oftentimes touch: Is it not a thing very preposterous, that common market menne shoulde beare in minde, the names of Cartars and Dauncers, their kinds, countreis, actions, maners, and tell likewise of the prowesse of horses, and what euerye one coulde doe: and they that come hither, goe their wayes knowing nothing at all, no not so muche as the number of the holy Bookes? Thus muche hath this most excel­lent Preacher (questionlesse) in that place, who in other places also ofte times singeth the selfe same song: as in verye déede that song is neuer thoughte to be oute of sea­son, whych is acceptable to the eares of all men, especi­allye of suche as are skilfull in Musicke, and is of it selfe verye swéete and delectable, for in his two and fif­tith Homilie vppon Iohn, he againe wisheth all men to haue the Bookes of holye Scripture in their houses, and diligentlye to peruse them throughe. In hys four­téenth Homilie, hée requireth greate diligence to be be­stowed in searching of the Scriptures. And euerye where in the beginnings of hys Sermons: and like­wise in the latter endes or perorations hée entreateth of the manifolde vse of the Scriptures: Vppon whyche occasion hée eftesoones vrgeth, requyreth, enforceth: and pricketh forwarde all menne, that whensoeuer [Page 53]oportunitie shall serue, they woulde as well at home as abroade, conferre togither of the doctrine of godlynesse: that they would as touching doubtfull places, both aske the opinion of others, and also now and then shew their owne iudgement: that they would draw this practise as a custome, and perpetually kéepe it in vre. But what if yée shoude haue hearde Chrysostome himselfe vttering his owne words? for let it be lawfull to me, I beséeche you, to vsurpe the selfesame words of this mā, that Aes­chines sometimes did of Demosthenes whome he enui­ed onely for desire of glorie. Albeit we haue this priui­ledge after a sort graunted vnto vs, euen to heare hym also, whylest the things whiche he moste swéetely pro­nounced in the chiefe Citie and seate of a most mightye Empire, we may reade in Authētical writing published throughout the whole worlde: euen in like sorte as the edictes and proclamations of kings and princes are out of one notable place heard a farre off, and take effect in all prouinces.

But least any man shoulde suppose, that the Gréeke writers and Doctours of the East Churches, whome o­therewise some affirme (let them sée with what iudgemēt and with what right they speake it) to disagrée and erre in many things from the Latines and west Churches, were only and altogither of this minde: heare I beséech you, likewise the voyces of the Latine writers, as tou­ching the selfe same cause. What accompt makest thou of Hierom, what of Augustine? Thou grauntest them, I am sure, to be of the number of the chiefe and princi­pall Diuines. Then marke what Hierome hathe noted vppon those wordes of the second Epistle to the Corin­thians, the thirtéenth Chapter. Laste of al my brethren, fare yee well, bee perfect, be of good comforte. It is to be noted (sayth he) that writing to the whole Churche, he telleth them they oughte to be perfite: and that the [Page 54]Laitie ought one to exhort an other. Again vpon those words of Paule to the Colossians Cap. 3. Let the word of Christ dwel in you. Here it is shewed, that the Lai­tie ought to haue not onely sufficiently, but abundaunt­ly also, the worde of Christe dwelling in them, and that they ought to teache or admonishe one an other. But what? me thinketh thou bitest in thy lippe, and couert­ly mockest me, crying out against me, that there is not so muche as one crumme of Hieroms meaning in those Commentaries. Go to, verily (if thou wilte) be it so. But what if we sette downe other things, whiche thou neuer darest to reiect as straunge or counterfaite, and yet haue the selfe same meaning, that the wordes go­yng before haue? Heare what hée sayth, expounding the seconde Chapiter of the Epistle to Titus: Lette the senses bee exercised, and the minde dailye fedde with diuine readings, and so shall our questions not be­come foolishe. There is no man in a manner but kno­weth the learned and long Epistle of Hierome writ­ten to Paulinus. In this is contayned a huge heape of moste excellent reasons, prouoking to the study of the holy Scriptures: where are so digested and putte in or­der, that the whole Epistle séeth not to bée written to Paulinus alone, but generallye also to all Christi­ans. In consideration wherof, it came to passe also, that our auncestours nowe for certaine ages paste whoulde haue the same as a most profitable instructiō, like as it is in very déed, to be prefixed & set before ye holy Bible. And albeit in the same Epistle he somwhat sharply in­ueyeth against ye impudency and rashnes of some men, which take vpon thē to teach ye Scriptures, before they haue learned thē: & cōplayneth, that they (to wit ye holy Scriptures) are of euery pratling Gossup, doting olde man, babling Sophister, & finally of all sortes of people too too vnreuerently handled and mangled: yet neuer­thelesse [Page 55]intending to signify, that no manne of what state or condition soeuer oughte to be restrayned from the reading of them, hée addeth immediatelye after: That in them doe therefore appeare a certaine simplici­tie and basenesse of wordes, to the intent the rude and rusticall people mighte the more easily bee instructed: and not only the learned, but also the vnlearned receiue profite euerye one according to their capacitie. And to learne verily it lyeth al mē vpon indifferently, to teach not so. But there is moreouer in Hieroms iudgement, somewhat (peraduenture) that the haters of holy Do­ctrine will more maruaile at. In as muche as he doeth not onely couet to haue men to exercise themselues in reading the holy Bookes: But also he exhorteth, com­maundeth, and vehemently vrgeth, that Virgins, that matrones entangled with the cares of houshould mat­ters, that widowes would giue themselues to the selfe same studies of holy scripture. For so he writeth to De­metriades, in his Epistle or booke De Viginitate seruanda

This one thing O thou daughter of God,
And chiefly (loe) this one
I will thee tell, and ofte thee warne
The same to thinke vpon:

Namely, that thou occupy thy mind in the loue of ho­ly reading: neither suffer the good grounde of thy hart, to bee infected wyth the seede of Darnell and Tares: Leaste the goodman of the house beyng asleepe, which is Nous: that is to saye the minde alwayes cleauyng to God, the enimy come and sowe Cockle in it, &c. A­gaine he sayeth: Determine with thy selfe howe many houres thou oughtest to bestowe in learning the holye Scripture, howe muche time in reading, not to wearye thee, but to delighte and instructe thy soule. Straighte after there followe preceptes as touching handye la­boure, as of Spinning, Weauing, and so forthe. [Page 56]Then in the latter end of the same Epistle: Ioine (saith hée) the end to the beginning: neither am I content once to haue admonished thee: loue the holy Scriptures, and Wisedome will loue thee: loue hir, and shee will saue thee: honour hir, and shee will embrace thee. Further­more, in Epistola ad Celantiam matronam, whiche is enti­tuled Of the Institution of a good Huswife (for whether it bée Hieroms, as some thinke, or of Pautinus doyng, as othersome will haue it, I neyther nowe dispute, nei­ther doth it greately skill, séeing it is agréede vppon a­mong all menne, that it is bothe godly and learned, and also compiled in that age) we reade thus: Let thy chiefe and principall care bee, to knowe the lawe of God, by the whiche thou mayste (as it were) beholde the present examples of the saintes before thine eyes: Learne by the counsell thereof, what thou oughtest to doe, and what thou oughtest to leaue vndone. For, the greatest furthe­raunce to righteousnesse that can be, is, to replenishe the harte and soule with the sweete testimonies of the Lord: and that which thou couetest to execute indeede, alwaies to ponder and meditate in thy minde. To the people yet rude, and not vsed to obedience, it is commaunded of the Lorde by Moses, that for a token of memorie, wher­by they might remember the commaundementes of the Lorde, they should throughout the skirtes of their gar­mentes, haue certaine ornamentes of purple and scarlet coloure indifferently meynte, that euen when they loo­ked by chaunce hither and thither, they mighte still bee putte in minde of the heauenly commaundements. And straitwayes after a fewe words comming betwéene, hée sayth: Seeing thou keepest not nowe the preceptes of the Letter, but of the Spirite, thy mindefulnesse of the diuine commaundements, is spiritually to bee garnished: whereby thou haste not so often to recorde the precepts of the Lorde, as alwayes to thinke vppon them. Let the [Page 57]holy Scriptures therfore be euermore in thy handes, and ponder them continually in thy minde: thinke it not y­noughe for thee to keepe the commaundements of God in thy minde, and in thy deeds to forgette them. But for this cause learne to know that thou mayst do whatsoeuer thou haste learned to be done. Againe, in the same place: So farre forth be careful for thy house, as thou mayst not­withstanding bestow some tyme in caring for thy soule. Choose to thy selfe some fitte place somewhat remoued from the noyse of thy family, wherevnto, as vnto a Ha­uen, as a man whoulde saye oute of a huge tempeste of cares conuey thy selfe, and the waues of thy thoughtes that were raysed withoute, dispose thou within to tran­quilitie and quietnesse. See thou bestowe there so much study in holy reading, so often and plentifull prayers, so firme and precise consideration of things to come, as that thou mayste easilye by this occasion make amendes for all the lettes of the residue of thy tyme. Thus much hathe hée there. Nowe let vs sée what Hierome requi­reth of widowes in this behalfe, ad Saluinam de viduita­te seruanda, hée sayeth: Bee alwayes occupied in reading the holy Scriptures, and vse so often and feruent pray­ers, that al the dartes of euill thoughts, wherewith youth is wonte to bee pierced thoroughe, maye with this shield bee beaten backe: Likewise to Furia the widowe, hée sayeth: When thou goest to meate, remember, that by and by thou oughtest to praye, and euen forthwith al­so to reade. Oute of the holye Scriptures haue a certaine number of verses fixed in thy mind: this taske perform thou to thy Lorde and mayster. Neither giue thy mem­bers to reste, before thou haste filled the hamper of thy breaste with this oufe. And not contented with this dili­gence, he willeth widowes oftentimes to reade the com­mentaries of learned men, & to aske counsell of learned men. After the holy Scriptures (sayeth he) reade the trea­tises [Page 85]of learned men, of those especiallye, whose faythe is known. Thou hast neede to seeke gold in clay: with ma­ny precious stones, purchase one pearle. Stande vpright, as Ieremy sayth, in many wayes, that thou mayst come to that way that leadeth vnto peace. Transferre the loue of collers & iewels and silken garments, to the knowlege of the holy Scriptures. Againe: Thou hast Exuperius of an approued age and Fayth, which may oftimes enstruct thee with his godly admonitions. He commēdeth more­ouer Furiaes sister, for hir exquisite knowlege in the ho­ly Scriptures: O that thou sawest, sayth he, thy sister, & mightest but heare face to face the sweete eloquence of hir sacred mouth, thou shouldest see in a litle body what wonderfull courage of minde there were. Thou shoul­dest heare the plentifull furniture of the olde and newe Testament to flame out of hir heart. What a number of Epistles (furthermore) doeth the same Ierome wryte to diuerse virgins and matrones, and the same stuffed with manifolde doctrine of godlynesse, with sundry places of Scripture expounded and declared, and with many pre­tye knottes and questions dissolued and loosed? He wry­teth to Laeta, to Demetriades, to Saluina, to Furia, to Ge­runtia the widowe, to Celantia, to Mercella, to Princi­pia the virgin, to Eustochium, to Paula, to Theodora, to Brisilla, to Castorina, to Nitia, to Asella, to Sunia, to Fretela, to Hedibidia, to Algasia, to Vrbica. What maye be sayde of thys moreouer, that he dedicateth certaine of his workes, wherein he expoundeth many of the bookes of holy Scripture, to Paula, to Eustochium, and Marcel­la, and rendereth a reason of this his doing in his pre­face to Sophony the Prophete? And in all these to whō he writeth, he alwayes for the moste parte either pray­seth, or accounteth prayse worthy, partly their loue and study of the holy Scriptures, partlye their knowledge and vnderstandyng: or (whyche is leaste of all) to the [Page 59]intent they myghte endeauour to bring to passe some­thyng worthye of commendation in perceyuing the do­ctrine of religion, hée both beséecheth them by commaū ­dyng, and commaundeth them by beséeching. In many other places besides, when occasion serueth, he handleth the selfsame cause. In the proeme of his thirde booke of Commentaries vpon the Epistle to the Ephesians, and euen incontinentlye in the enarration it selfe, againe in the tenth Chapter of Ecclesiastes, he saith: that al ought to get wisedome by dayly reading of the Scriptures, and to meditate without ceassing in the Lawe of the Lorde. In his exposition of the firste Chapter of the Epistle to Titus, he blameth them, whyche doe contemne those that are studious of holye learning as vnprofitable and vaine. But that is very worthy the noting, and proper­ly to be vnderstanded of our times, whyche in the end of his Commentarie vpon Nahum the Prophete, he sayth, woulde come to passe, namely that aboute the comming of Christ to execute iudgement, the people euery where shoulde flocke togither to learne the holye Scriptures. Now then that ye comming of Christ, is euen at hand, it is forsooth more certaine and sure than that it is lawfull for any man to doubt.

Furthermore frō Ierome disagréeth not Au.Augustine. thē who for the defence of sound doctrine against the treacheries of Heretickes, no man hath sustayned more paineful la­bours. He therefore writing to volusianus in his Epi­stle 3, auoucheth, that the Scriptures are to be redde not only of the learned, but also of the vnlearned, and euen of all sortes of men whatsoeuer. For why, it was proui­ded by GOD, that the holy Oracles should be written in a simple and playne kynde of speache: leaste anye manne should pretende, that hee vnderstoode nothing in them. The very phrase of speaking, saith he, wherein the holy Scripture is indited, albeit it be easie vnto al, yet [Page 06]are very fewe able to pierce into it: the thinges that are apparant, are as a familiar friend speaking without guile to the hearte, as well of the learned as vnlearned. But those thinges whiche the holy Ghost wrappeth in miste­ries, neyther doeth hee lyfte vp with proude eloquence, anye otherwise than euen the drooping and vnlearned soule may be bold to approch, as a poore man to a ritche: but he inuiteth al men with his lowly maner of speeche: whome hee doth not onelye feede with manifest truth, but also exercise in secrete veritie: being of like nature in things easie, as he is in things hidden. But least the things that are open & plaine should breed contempt, the same again are hiddē, to the end they should be longed after, & being longed after, should after a sort be renued, & being renued, should sweetely be embraced. Hereby are bothe crabbed wits holsomly corrected, & small wits norished, & great wits delighted. That mind is an enimy to this doctrine, that either throgh error knoweth it not to be most holsome, or in being sicke, hateth to bee healed. Thus much in ye place. It is thoght also, ye some of ye fathers did of a set purpose put forth certaine of their workes in a homely kind of stile, to ye intent euery one euen among ye common sorte, and vnlearned artificers (vnto whome notwithstanding the Latine tongue was at that time e­uerye where familiar, howbeit somewhat corrupted) might the more willingly peruse them ouer, and all both learned and vnlearned enioye in common togither the commodities of godly doctrine. As touching whych mat­ter D. Erasmus Roterodamus, as moste sharpe and seuere Iudge (if euer there were anye) of an other mans stile, in writing, hathe discoursed at large in an Epistle whyche hée prefixed before the Commentaries of Ar­nobius vppon all the Psalmes. The same man, where hée sheweth his iudgement as touching sundrye bookes of Saint Augustines, admonisheth, that there is a [Page 61]booke extant of the maners of the Catholike Church, com­piled and written by Saint Augustine, in a wonderfull elegant stile: but in that whiche followeth as concer­ning the maners of the Mainchees, that ye forme of spéech is debaced to the capacitie and vnderstanding of the vul­gare people. Thou wouldest suppose, that it were not the same Authors: but Charitie, whereby they acknow­ledge themselues with the Apostle to be debtors both to the learned and vnlearned, Rom. 1. & couet indifferent­ly to prouide for all men alike, enforceth them to vse di­uers and sundrye kindes of speaking. But that we may retourne to the iudgement of Saint Augustine as tou­ching the reading of the holye Scriptures, he in the se­conde booke, and. 38. Chapter of his Retractations, testi­fyeth, that Laie men studious of the diuine Oracles had sent vnto him certaine writings, concerning the doctrine of Religion, and that the againe, as was méete and con­uenient had made aunswere vnto them: Vppon whiche occasion hée affirmeth, that his worke De fide & operibus tooke the beginning. And that in those dayes the Laitie was accustomed of their owne accorde to handle the ho­ly Scriptures, that they had scarce anye néede of admo­nitions, this may be a proofe suffcient, that Augustine, like as Hierome also before hym, was often tymes [...] ­nen of Virgins and women, not only louers of the holy Scriptures, but also expert in them, earnestly called vp­on by letters to resolue them in certaine doubtes: and that for their sakes, he one while declared hard and per­plexed questions, whiche they didde putte sooth: an o­therwhile, did some other thing to prouoke and help for­warde the study of godlinesse. Reade hys Epistles to Paulina, Demetriades, Fabiola, Felicia, Prota, [...], E­dith, Florentina a mayde, and Maxima a widowe of Italy. In his seconde Booke De anima & [...]igme, hee telleth of one Peter an olde Prieste that he learned ma­nye [Page 62]things of a young man of the Laitie, and that hée reioyced excéedingly, and gaue harty thanks vnto GOD therefore. Seing then that by these and such like reasons S. Augustine witnesseth abundantlye that the studye of holy Scripture was in his tyme verye common and fa­miliar among men: and that the people of al sorts, sexes, and ages were able then godlye and expressely bothe to question and make aunswere as touching the affayres of religion: it should be superfluous, to enterlace in these our wrytings, the exhortations to the same study, why­che are to be founde in his workes verye frequent and forceable. Verily out of one onely Sermon, which is en­tituled Of the study of Wisdome & meditation of Gods lawe, as out of one bed I will gather certaine floures, whereby euery manne maye easily coniecture what ma­ner of posies of the same sorte are to be founde in the rest of hys Sermons. We haue yet, saith he, a good comfort in reding the holy Scripturs: bicause the reding of the ho­ly Scripturs is no small foreknowlege of the diuine bles­sednesse. For in them, as in a certaine glasse, a man maye consider of himselfe, what hee is, or whether he goeth. Continuall reading purifyeth all things, it causeth feare of hel sire, it stirreth vp the heart of the reader to long af­ter heauenly ioyes. Hee that will alwayes be with GOD, ought often to pray and reade. For when we praye, wee talke with GOD: and when we read, GOD talketh with vs. The reading of the holy Scriptures bringeth with it a double commoditie, either for that it instructeth the vn­derstanding of the soule, or bycause it leadeth a man frō the vanities of the world to the loue of GOD: the labour bestowed in reading is commendable, & auayleth much to the clensing of the minde. For like as the flesh is nou­rished with carnal meates: so is the inner man nourished and fed with the diuine Oracles of GOD: as sayeth the Psalmest: How sweet are thy testimonies to my mouth [Page 63]oh Lord? yea they are sweeter than hony and the honye combe. But he is moste blessed of all, that so readeth the holy scriptures, as he turneth them into practise. Hither­to hée. Soothly these words are well worthy to be writ­ten of the godly in golden letters, and to be painted in those bookes, whych they dayly beare about them: to the intente they maye oftentimes learne, exactly to weygh and consider euery one of them.

Saint Ambrose, Ambrose. whom whilest he liued S. Augustine most willingly hearde, and reuerenced with all dutiful­nesse, in his Sermon 35, entituled, Of the fasting of the Lord in the desert, and that man liueth not by bread on­ly: againe where he expoundeth Psal. 118. in his Sermō 21. exhorteth al the faithful to the diligent reading of the Scriptures: and in his booke of Offices & Chapter 22. hée sayeth, That our wordes and communications oughte chiefely to bee framed of the Scriptures. We myghte moreouer call to remembraunce the notable sayings of other famous men as touching this matter: but I feare me least these which we haste noted already may séeme to be ouer manye and too too tedious to the queysie sto­mackes of some. How beit I could doe no lesse but out of those most excellent authours describe some things euen word for word: and that partly, to the intent we myght testifye to the world, that we with all faithful sincerity, and according to the iudgements of most holy men, doe handle this cause: partely to the ende we might stoppe the mouthes of some arrogant persons, whiche as soone as they perceyue a man to differ from them in opinion, do grinne by and by, exclayme without measure, and ac­cuse him of heresie: not considering in the meane time, that whilest they condemne vs, they condemne likewise the most excellent and antientest diuines, whose voyces haue now bene heard.

But sithence they haue thus defined & determined ye [Page 64]were of all other in a maner as the cōmō schoolemasters and teachers, I meane Origen, Chrisostome, Hierome, Augustine, Ambrose: it cannot be doubtfull to no man, that all their Scholers in like manner maintained the selfe same opinion: and wheresoeuer they became, with incredible diligence commanded it and set it forth. For, that a gentle and discréete Disciple shoulde vary and dis­agrée from his faithfull Schoolemayster, professing the truth, is a thing verye rare, or at leaste verye vncomely and vnciuill. And vndoubtedly their Epistles written to Laye menne of diuers nations, likewise vnto Virgins, matrones, widowes, in al prouinces where they dwelte, doe declare, that there were a great number, that appli­ed themselues lustily to the reading fo the holye Scrip­tures. Certes Hierome writing to Sunia and Fretela, proueth, that in Germany, and euē among the people cal­led Gete, where they inabited (the common opinion is, that the Getes towarde the North possessed the bancke of the riuer Fistula and Suedeland, with the Marchesse adioy­ning, wherein of the name of Getes came the Gothes & the couetrey of Gothlande to bée so called to this daye) the study of the holy Scriptures, and likewise of the Gréeke, and especiallye the Hebrewe tongues was at that time muche made of, and highly estéemed. Who would be­leeue this (sayth hée) that the barbarous tonged Getes, shoulde seeke after the trueth of the Hebrewe: and that whilest the Greekes slepte, naye rather laboured to the contrarye, Germany woulde searche out the oracles of the holy Ghoste? O good God, what a Worlde was that, wherein the Laitie bothe men and women were founde euerye where skilfull in Diuine matters? How swéete­ly didde such reason and conferre togither of the doctrine of the Lawe and the Gospell, and of all the dueties of godlinesse? Certes I beléeue, the godly in those dayes tried among themselues moste honeste maysteries, as [Page 65]family to be founde, in which there was not eyther the maister or mistresse, eyther the sonne or the daughter, or at leaste wise some one or other of the householde, that coulde not at appointed times reade certaine Chapters of the holy Bible, and indifferently wel expounde all the profitablest places in them.

The holy bookes were at that time counted for moste precious householde stuffe: and euery house was after a sorte (I say) not only a schole, but euen a Churche also, adorned and beautifyed with the dayly exercises of rea­ding the Scriptures, interpretations and prayers. Of whyche houses it is certaine that the Apostlement, whē to the Romaynes the sixtéenth he saluted the Churche which was in the house of Prisca and Aquila, and when as writing to Philemon, he wisheth well to the whole Churche that remayned in his house. But what thin­kest thou woulde those holye fathers saye, if it were so that they might now liue again? They gently & friend­ly admonishe, they seuerely cōmaunded, one while pub­likely to all, another while priuately to euery one, that they shoulde themselues with all care and enforcemente fashion and conforme their mindes by the reading of the holy Scriptures: and this did they at that time, wher­in the Common weales were on euery side afflicted with warres and tumultes, wherein the Churches were with the stormes of Heresies and Schismes vtterly in a manner ouerwhelmed and torne in sunder, wherin was a horrible and lamentable confusion almoste of all hu­maine affaires, wherein men were constrained to paye verye deare for their bookes written in parchments: and yet notwithstanding they had innumerable hearers of euery sort, age, and sexe, which gently toke in good parte their godly admonitions, and most willingly obeyed the same. But now, when as al things are indifferently qui­et both at home and abroade, and we inioye, if no conti­nuall [Page 66]rest, yet at ye least a releasement of many troubles, when the copies of the holy Bookes (by reason of ye newe art of Printing found out by the prouidence of GOD) are in all partes of the worlde solde for little, eyther howe many prouinces may we see, in which neyther Byshop, nor doctour, nor Pastor, nor elder, nor yet any other ma­keth any mention at all of buylding & pervsing at home of the bookes of the holy Byble? Nay rather (whyche is farre more bitter,Now a dayes some Bishops there be that forbid the ho­ly Scriptures to be read. and shamefull to be spoken, as that whyche tendeth to the vnspeakeable reproche of Gods glorie and of the true and Catholike Churche) there are founde in some places Prelates of Churches, whiche with grieuous threatnings and penalties doe vtterly forbidde the people to reade them or once to meddle with them. Yea and we haue tryed by experience, that some good men haue bene sore punished of suche, for that they had begunne to reade (how little soeuer it were) at home in their houses. And (whych thou mayste more maruell at) when the wicked rage of some cursed persons coulde not with thys crueltie be satisfied, they tooke delighte moreouer to bring to passe, that the like outrage shoulde be shewed euen to the harmlesse bookes themselues. For euen in our time the holy Bibles haue in some places o­penly, and by publike officers bene cursed to the fire, and consumed to ashes. As who shoulde say, there were come vnto vs againe from Hell Iehioachim and his ra­blement of flatterers, presuming to burn the Sermons, whiche Baruch receyued (from the mouth of Ieremye: Ieremie. 36. As thoughe there were come againe the ty­raunt Antiochus, whose men of war tare the volumes of the lawe in péeres, and set them on fire, intendyng by that meanes to gratifye their maister, whome they knewe to be fullye minded vtterly to roote out all the Iewish religion: 1. Machab. 1. And as though there were come againe Dioclesian, who for the hatred he bare vn­to [Page 67]Christ and to the Christians, as witnesseth Eusebius in his booke 8. Chap. 2. of the Ecclesiasticall Historie, de­liuered al the bookes of the Prophetes and Apostles (not sparing so much as one of them) to the fire to be burned. How long O Lord shal these abuse thy patience? Seest thou so many and so greate iniuries to be done vnto thy name, and yet deferreft thou to take vengeaunce? To thée oh GOD, to thee that art Lord of al reuengements, we leaue vengeaunce: thou, when thou séest thy time, wilt repaie. But how am I fallen into this sincke, whi­che ye more it is stirred, the more foule and pestilent sa­uours it breatheth forth? Truely this dolefull mention as touching the burning of Bibles is slipped from mée against my will: but yet it is very true, and the vnwor­thynesse of the thing enforced me vnto it. But where there be none, as I began to say, to stir vp the people to the reading of ye scriptures, there must all of necessitie sticke in darkenesse, and that more grosse and palpable than was the darkenesse of Egipt: and (as those that are attached with the disease called the Lethargie) al­wayes sléepe till they snort againe in the selfe same mis­chife: and finally without all hope of recouerie, die and be buried in a miserable ignoraunce of all heauenly and spiritual things.

Verily whilest I behold more néerely ye great slouth­fulnesse & negligence of our Countrymen in this behalf,The neglec­ting of the Scriptures, of this time, if it be compared with the dili­gence of the auntient peo­ple, is verie shamefull and ignominious. I féele my selfe forth with to be so disquieted, that I had much liuer to wéepe, than to saye any thing at al. Let ye men of our time, yea let a number of proude & ouer ma­sterly Prelates, (as they cal them) ye fatte engrossers of Churches, be ashamed, be ashamed I saye, to sée, that in reading of ye scriptures, & in debating of Christiā religiō, poore séely maydens, & women, of ye auntient age, where­in the famous doctors a little before named, liued, should far away surmount & excell them without al cōparision. [Page 68]Of these (maydens and matrones) some led their liues in the furthest partes of all Europe toward the North, and yet with no smal charge and peril, they sent messengers ouer Sea and lande, some to Ierome into Asia, other­some to saint Augustine into Africa, others (to be short) into other places, and all to this ende and purpose, that they mighte haue certaine darke and obscure places of the Scriptures more clearely opened and expounded vn­to them. Who, I beséech you, would not willinglye im­brace these godly heartes, so greately inflamed with de­sire of perceyuing the truth: And yet in these our dayes there is founde euerye where and in all sortes of men so great slouthfulnesse, dulnesse, ignorance, barbarousnesse (I knowe not well what tearme apte ynough I shoulde vse) that no man will eyther come or sende to the schole open in the nexte towne by, no man will repayre to the Churche standing harde before his doores, and alwayes open for all men to come vnto, no man wil resort to his neyghbours house thoughe neuer so neare vnto hym, of purpose to require anye thing to be declared vnto hym out of the scriptures: yea they oftentimes come togither vnder one and the selfesame roofe, they eate dayly at one common table, and yet are they so estraunged as it were with a certaine lothsomnesse and fulnesse of stomacke, that one is ashamed to aske and learne any thing of an­other.

Verily I can scarcely beléeue that our auncestoures, in whome there was so feruente a desire of vnderstan­ding ye holy scriptures, if they should but sée the maners that nowe are vsed, ioyned with so great contemp [...]e of GODS worde, I can hardlye I saye beléeue, that they would account vs for their posteritie, or take vs in anye wise for Christians. So farre forth are wée all for the most part degenerated and gone out of kinde from that godly sinceritie of our elders.

Neither truely had Lay men and women,The L [...]ie is profited [...] d [...]g of the Scriptures, that they were able also to teache o­thers. onelye a colde and slender taste of Gods holy mysteries: but a number of them went forwarde with so greate zeale and enforcement of minde in searching the holy Scrip­tures, that by little and little they attayned to suche ripenesse, that they became not onely excellently well learned themselues, but also were able to teach and in­structe others. By profiting in the holy Scriptures, by prophecie, that is to saye, by a learned and reuerende interpretation, God will haue his Churche, as by a certaine marke and peculiar token, to be disseuered and discerned from the assemblies of the wicked: wher­fore to this marke did all the godly bothe in times past ayme, and nowe oughte all to leuell, to the intente they may not onely become wise & prouident for themselues, but also for others, by admonishing, I say, by teaching, and by what meanes soeuer they can besides. Moses, when it was tolde him Num. 11. that Heldad and Me­dad did prophecie, or preache the worde of God in their tentes, and some looked that he woulde haue forbidden them: hée was so farre off from forbidding them that excellent office, that hée rather wyth feruent desires sayde: Woulde God that all the Lordes people were Prophets, and that the Lorde woulde gyue hys Spirite vnto them. Paule the Apostle 1. Corinth. 14. in saying, That all maye prophecie one by one gyueth to vnder­stande, that there were in olde time a greate number, and that at all tymes there should be some in the Chur­che, whiche by the benefite of the holye Ghoste shoulde be adorned with gret grace and dexteritie in teaching: and for that their giftes shoulde not vanish away with­out fruite, but rather be encreased thoroughe exercise, that there should a place to teache not vnwillingly bée graunted vnto them, so that nothing were done confu­sedly, or vnaduisedly, but all directed to the edifying of [Page 70]the Church. Whosoeuer therfore were from that time forwarde, but namelye enlightned with the giftes of the holye Ghoste, leaste they shoulde alwayes like children craule vppon the grounde, and neuer declare themselues to haue consideration of Gods benefites, chéerefully and couragiouslye applyed their wittes to teache and enstructe others. For therevnto it is, that Saint Chrisostome laboureth to moue his hearers, in his seauenth Homilie vppon Genesis, whilest hée wil­leth them al to be of good courage, and to prepare them­selues to the painefull trauailes of teaching. I woulde haue you (sayth he) yea and I beseeche you all to be in the nūber of teachers, and not only to be hearers of our sayinges, but also to minister our doctrine vnto others, and to seke after those that stray, that they may returne into the waye of truth: and as Paule saith 1. Thess. 5. Exhorte yee one an other, and edifye one an other, and with feare and trembling, worke oute youre owne sal­uation. So it will come to passe, that GOD shal encrease our number, and your shall more plenteouslye bee enri­ched with his grace, hauing greate care and considerati­on of youre members. For in deede GOD woulde not haue a Christian man to be contēted only with himself: but that hee shoulde also edify others, and that, as well by doctrine, as also by his life and conuersation. So saith hée. It is euident therefore, that whilest the hea­rers were oftentimes pricked forward after this man­ner, some of the Laitie, what by hearing, reading, and friendelye conferring one with an other, aspired to that degrée of Learning and Erudition, that they were able, as well publikely as priuately, wisely to entreate as touchyng the affayres of Religion For verily to some of them it was permitted in Coun­celles lawfully called, and before the whole assemblye of Byshoppes, to dispute with the aduersaries: other­some [Page 71]were not onely admitted to teache the people in the Churche, but also verye gently inuited by the By­shoppes themselues. And a greate sorte of them (no doubte) spedde very well, and deserued no small com­mendation for their godlye diligen [...]e. And as tou­ching Disputations, that this was founde true in the Nicene Synode, Nicephorus Callistus declareth very plainelye in the eighte Booke, and fourtéenth Chapi­ter of hys Ecclesiasticall Historie. There are be­sides two notable examples sette forth in the Tripar­tite Historie, the seconde Booke and thirde Chapiter, the one oute of Socrates Constantinopolitanus, of a certaine young manne: the other oute of Sozomenus, of an olde man: oute of them bothe it is declared, that by means of the Laitie studious of the holye Scriptures, and mo­destly propounding certaine things, the pride & subtiltie of the Logitians & Philosophers was wonderfully de­tected and beaten downe. Albeit we cannot dissemble, that they broughte more to passe by the excellencie of their faith and prayers, than by the helpe and furthe­raunce of Learning: in so muche, that all theyr doo­yngs may séeme rather to be (after a sorte) miraculous, than to procéede of any knowlege.

Furthermore,Laie men skil­ful of the holy Scriptures, in times paste taughte in Churches, and were chosen to th [...] goue [...]e­met of the same. as touching Laie men that haue tau­ghte publikly in ye Church, there are extant in Eusebius, book 6. Chap. 15. the words of Alexander Bishop of Ie­rusalem, out of a certaine Epistle written to Demetrius Bishop of Alexandrîa. I maruell (saith he) that in your letters you wil seme to affirme, that it was neuer heard or done, that Laie man shoulde dispute, and expound the Scripures in the Churche when the Byshops were present: when as this custome was commonly receiued, that if there were found any in any place that could in­struct the brethren in the Church, & cōfort the people, thei wer alwaies entreated of holy Bishops to hādle the Scriptures. [Page 72] So was Euelpius inuited of oure brother Neon among them of Larandra, and so was Paulisius of Celsus at Iconiū, and Theodorus of Atticus at Synada. And there is no doubte, but that many other also in other places, if any there were, that coulde conueniently fulfill the worke of God in word and doctrine: were to the selfe same end inuited of holy Byshoppes. Hitherto Alexander of Ie­rusalem. And that the same thing was euerye where drawen into a custome, the councell holden in the time of S. Augustine at Carthage, doeth not obscurely proue. For thus we reade it enacted in the saide Councell: A Laie man in the presence of Clearkes, excepte they re­quire him therevnto, shall not presume to teache. And this they did, not for that they accompted it vnlawfull for Laie men to teache: but forsomuch as a number of them were learned, and alwaies fit and ready to teach, they meant to prouide: Firste, that no manne shoulde vnaduisedly, when and where he lifted, and wythoute hauing regard of dutie to the Bishops or Clarks, yea, and peraduenture contrary to their mindes inuegled by Heretikes, take vpon him to teach or preache: Second­ly, that the Clarks should vnderstand themselues to be twitched (as it were) by the eare, & couertly admonished of their dueties, to the intent they mighte labour after­ward better to execute ye which became them to doe, I mean ye office of preaching, and not willingly post it o­uer vnto others: Lastely, there was good hope, that by suche and occasion the learned of the Laitie mighte bée moued, to addicte themselues (sooner than otherwise they woulde haue done) wholly to the ministery of the Churche. And therefore also after that decrée the godly Byshoppes wente forwarde (as béefore) to ex­horte the Laitie to a perpetuall studye of the holye Scriptures: and as ofte as the case so requyred, called them foorthe publikely to teache. And that [Page 73]they did so muche the more iustely and willingly, by howe muche the more they considered it was necessary, that there shoulde be chosen from among the learned Laitie (like as Tertullian sheweth in his Booke Of exhortation to Chastitie) suche as mighte be substitu­ted in the place of the ministers of the Church deceas­sed. Certes if it had not bin lawful, to choose some out of the Laitie to the Ecclesiasticall gouernemente, the Churche shoulde neuer haue séene the moste excellent Byshoppes, Nectarius at Constantinople, nor Ambrose at Millayne: of whome the one supplied the Pretorship of the Citie, if we may credite Rufinus in his Ecclesia­sticall Historie Booke. 11. Chap. 21: the other was Pre­sident of Millayne, and of all the Countrey adioining, as Theodoritus reporteth in his fourth Booke, and sixte Chapter: and (which is not a little to be maruailed at) the one baptized but a fewe dayes before, thys other still conuersaunte among the Catechistes, that is, such as were newly instructed in the principles of religion. For soothly so long were the Churches euery where ve­rye well prouided for, as menne of all sortes and de­grées, gaue themselues diligently to the reading and vnderstanding of the worde of God. Whosoeuer hadde nowe openly exhibited any notable specialtie as wel of their godlinesse of life, as also of their doctrine and lear­ning, those by the voyces nad frée consents of the god­lye, were aduaunced (as yée woulde saye) by degrées to the dignitie of a Deacon, of a Prieste, of a Pastor, or fi­nally of a Byshoppe. Neyther was it any strange mat­ter at that time, that Churches shoulde be administred of those that soughte by some honest arte or trade to gette wherewith to sustaine their familie, if at the leaste they were any thing well exercised in the know­ledge of holy Scripture. For why? the Diuine Scripture teacheth, yea, and the Ecclesiasticall [Page 74]Histories and Canons doe proue, that euen he also whyche is alreadye placed in the gouernement of the Churche, maye withoute reproche exercise some crafte whereby hée maye nourish both himselfe, and so manye as appertaine vnto him. The Apostle Paule reporteth of himselfe, that since the time he beganne to preache the Gospell, oftentimes laboured with his own hands to gette thynges necessary for his liuing: 2. Corinth. 11 1. Thess. 2.2. Thess. 3. Actes. 20. And there is mention made Actes eightéene of Aquila: a man excellentlye well séene in the holye Scriptures, and by whose dire­ction the greate learned man Apollo was muche fur­thered in the waye of saluation, the same Aquila in the meane time vsing the crafte of Tente making to gette his liuing by. There is commended Coloss. 4. the minister of the Gospell, and Phisition Luke, like as al­so by the same arte of Phisicke no fewe Bishoppes are read to haue prouided for themselues, as Basyll By­shoppe of Aucyra, Eusebius of Alexandrîa, Boazanes of Persia, Theodotus of Laodicea, Cyrus of Alexandría, Basill the Greate. As for Spiridion Byshoppe of Trim­mythus in Cyprus, the Author of the Tripartite Historie firste Booke and tenth Chapiter, auoucheth, that hée was giuen to the tillage of Lande, and kéepyng of Cat­tell. And we reade Distinct. 91. in the Canons of Pela­gius, and of the Councelles of Carthage and Constance, that vnto ministers of Churches, taking ouer small stipendes or wages, Hushandrye is commended, as moste fruitefull and conueniente for liberall na­tures.

And looke howe necessarye and expediente it was for the Laitie, to apply diligently the reading of the Scrip­tures, to the intente that Churches (as is saide before) might by their aide be preserued and increased: euen so requisite also was, is and euermore shall bée the selfe [Page 75]same study to the adorning of Common weales, to the enlarging of Empires and Dominions, or certainelye to the winning and adioyning of those peoples to the Christian Worlde, that do nowe, for the hatred they beare to Religion, neuer ceasse to afflicte oure brethren with warres, murthers, inuasions, and other infinite calamities.

Some manne peraduenture wyll maruaile, and smyle to hymselfe, to heare thys: But to bee certaine and true that I saye, it shall by and by ve­rye playnelye appeare. Hearken howe and by what meanes it came oftener than once to passe in times paste: and thereby learne, that the same maye nowe also in like maner come in vre. Whereas By­shops and Preachers coulde neuer at anye time safely trauaile to barbarous Nations and Countries a farre off, there fréely to preache the Gospell of Iesus Christ: some one notwithstanding of the common sorte, get­ting his liuing by his handy labour, or some Souldior, or Phisition, or Merchaunt or Chapman, béeyng ledde away captiue, or happily by chaunce or some other oc­casion, hathe bin conueyed and carryed thither. Some suche man therefore is this, forsomuche as be hadde be­fore at home perfectly larned the holy Scriptures, and there withall coulde very readily speake to the rude and ignorant, attempted to open the principles of Christian Religion, firste to a fewe, afterwarde to moe, accor­ding as occasion serued: and at the length with a won­derfull spirite, grace, and vehemencie procéeded so far forthe in dooyng the same, that in the ende he moued a number of his hearers, with folden armes (as they saye) to embrace oure Religion. And thus commeth it to passe sometimes, that whome neyther the care and vigilancie of Byshoppes, nor the power of Kings and Princes, nor anye force, [Page 76]puissaunce or subtilty whatsoeuer coulde possiblye winne or reclayme to oure parties, a little know­ledge of the worde of GOD appearing euidentlye in some one séely soule of the Laitie, hathe drawen to oure sides, and ioyned vnto vs wyth and indissoluble hande of friendeshippe and amitie.

As touching whiche pointe, I haue thoughte good to adde famous example oute of Ruffinus written in the tenth Booke and ninth Chapter of hys Ecclesiasti­call Historie, and likewise oute of Theodoretus hys firste Booke, and twoo and twentith Chapiter. Fru­mentius a childe beeng trayned vppe in the knowlege of good letters, and also in the doctrine of godlinesse, accompanied Meropius a Tyrian Philosopher into India, where hee beeyng taken was dryuen into a miserable state and condition. But afterwarde by some meanes winnyng fauoure and credite, hee was brou­ghte vnto the Courte, and there beeyng verye well liked for the doyng of manye thinges, hee had a princi­pall charge of gouernmēt committed vnto hym. Soone after hauyng gotten oportunitie, hee adioyned to hym­selfe certaine Merchaunts of Rome, by the help of whom he beganne there to gather companies togither, after the maner of Christians, and with greate courage and since­ritie of mind to preach the Gospell vnto them. To bee shorte, throughe his long and continuall exhortations, hee broughte to passe, that the inhabitantes of all that Countrey were instructed in the misteries of oure Reli­gion, and professed with greate reuerence Iesus Christe to be their only sauiour. In the Chapters next & immed­diatly folowing in the same writers, we reade, That a certaine seely Christian woman, whilest being captiue among the Iberians (they are people neare vnto Fontus, toward the Northe and the sea Euxinus) shee was grie­uouslye tormented with the continuall lothsomnesse of [Page 76]the prison, labouring with harty prayers vnto God and fastings, became shortly after very famous through hyr wonderful and very Apostolicall vertues. Especially she was renoumed for the power of working signes & won­ders and besides shee taught the chiefe pointes of Chri­stian religion with so great a grace and dexteritie, that al might well wonder at it in that sexe, but none follow it or come neare vnto it. Nowe as shee excelled in bothe kindes, so shee preuayled in shorte space so far forth, by hir singular diligence and fidelitie, that she brought the king, the Queene, and all their subiectes, to the know­lege of the true God, & of our sauiour IESVS CHRIST Moreouer shee caused temples to bee builded, wherein the people mighte religously meete togither: and pro­cured ambassadours to be sente to the Romayne Empe­rour that godlye Constantine, to require of him teachers (such as shoulde be meete to forwarde so holy a worke.) The Emperour hauing receyued this message, was raui­shed with no lesse ioye and gladnesse, then if he had got­ten by hys owne pollicye and puissance, some new king­domes and vnknowne prouinces to be adioyned to the Romayne state: and therewithal picking out many cho­sen men for the purpose, excelling both in sinceritie of life and doctrine, he commaunded them with all speede to hasten thither.

Furthermore Nicephorus Callistus writeth in the eight booke and fiue and thirtith Chapter of his Eccle­siasticall Historie, that by one Gregory, whom after manye iniuries, and sundrye tormentes, Ti [...]idates king of the Armenians hadde kepte by the space of fourteene yeares togither in a deepe and filthy dungeon, al Arme­nia was happily drawen to forsake Idolatrie, and to wor­ship the one and eternall GOD in the Faithe of IESVS CHRIST. And in the 33. Chapter he pronounceth gene­rally, that the warres which the Romaines helde wyth [Page 80]the Barbarians, especially vnder the Empire of Gallienus, and thenceforth, gaue oftimes occasion wherby Christi­an religion was spread abroade farre and neare: when as the prisoners, which the Barbarians toke of the Ro­maynes and caried home to theyr houses, became after­warde vnto them faithfull teachers of wholesome do­ctrine of Christ.

IOHN Zonaras a Gréeke writer recordeth, that at what tyme the Bulgarians warred continually with­out ceassing againste the Constantinopolitans, it fortu­ned that they toke a certaine noble Damosell: whyche being eftsoones brought to Constantinople, profited be­yonde all mens expectation in good learning, and in the doctrine of our religion. But when as afterwarde truce or peace being concluded on both sides, this sayde Da­mosell was returned home againe into hir Countrey, shée perswaded the king of Bulgarians, whose sister shée was (although our men knew not so muche) to submitte himselfe with all his people to CHRIST the LORD. This came to passe about the yeare after our saluation purchased by Christe 866, what time the soueraigntie of Constantinople was in the handes of Michaell the sonne of Theophilus.

I hadde almoste ouerskipped, that whyche Cassiodo­rus booke tenne Chapter eight of his Tripartite Histo­rie, and Nicephorus Callistus in his booke fourtéenth and Chapter eigtéene, haue lefte in writing: namely that whilest Isdegardis raigned among the Persians, there were sente ambassades, for diuerse causes, oftner than at anye tyme before, from the Romaines to the Persi­ans, and againe from the Persians to the Romaynes. Nowe whilest there wente often thyther from the Ro­maynes men learned, and very zealous of Christian re­ligion, vnto whom also was twice adioyned Maruthas bishop of Mesopotamia, it was broughte to passe by theyr [Page 76]modesty, vertue, holynesse, and vehement exhortations, that no small number of the Persians began to reuerēce our religion, and by little and little wholy to imbrace it: whervpon afterward it was permitted to the beléeuers to appoint Churches or congregations, & to dedicate for euer Temples vnto Christ. You sée therefore, by what means those forraine countries, contrary to al mens ex­pectation, were set at quiet with our men: & through the séeds of Christian doctrine sown among barbarous peo­ple, how happily our religion grewe vp: & in processe of time brought forth most ioyfull fruites. But the matter coulde neuer haue come to that passe, if in those captiue Laie men, in Frumentius (I saye) the ladde, in the poore séely woman, in the miserable and desolute Gregory, in the noble Virgin, in the Merchants trauelling through al quarters for traffike, in the Ambassadors notable for their godly knowlege, & in others of like estate & cōditi­on, there had not bin, before they were transported into those Countries, a meane vnderstanding of Gods holye misteries, & therewithall also a certaine wonderful dex­teritie in expressing the sense & meaning of their minds, where-throughe wilde and barbarous natures mought haue bin méeked, mollified, and turned. There was no Christian in those dayes,The barbarus enimies of Christian re­ligion, oughte sooner by or­derly teching of sounde do­ctrine than by force of armes, be won and vnited vnto vs. but was fully persuaded of this, that he had manfully to labour for his owne parte to prouide (so much as in him lay) yt the bounds of Chri­stiā religion might bée extēded & stretched forth to Gods glory. And it was ye cōmon opinion of all mē, that by the simple exposition of the principles of Christiā doctrine, by Faith, Lowlinesse, Modesty, by the duties of Loue & Charitie a man might more preuaile with the barba­rous people, than by any other meanes beside, whatsoe­uer. And truelye so it is indéede. Long, fierce and blou­dy warres haue Christian Princes foughten in our and in oure fathers remembrance wyth the cruell Turkes, [Page 80]often inuasions haue they made one into anothers bor­ders, horrible slaughters haue they committed on bothe sides, they haue gotten perforce, they haue troden vn­der foote, they haue distroyed all that euer is: But who euer heard, that anye Turke was so farre forth moued with these things, that hée so muche as once thought to forsake his error, and to imbrace our religion? Agayne: what honour, or what glory hath redounded vnto GOD out of these mortall and bloudie battels? Where on the other side if so be we by entreating modestly & wisely of the dignity & certaintie of our religiō, should giue thē to vnderstād, yt we sought neither for theyr goods, nor their Castels, nor their Cities, but ye health & safetie of their soules: I suppose that we should sooner this way come to a glorious victorie, and such as would be acceptable euē to those that were ouercome, than if we shoulde perpe­tuallye striue with them by the doubtefull dint of sword. It falleth not out alwayes well on our sides, when wée indeauor to driue away force perforce, craft with craft, and (as it is sayde in the prouerbe) one nayle with ano­ther. It behoueth a wise man first to trye all things, be­fore hée fall to they hazard of battel. But especially, when the case concerneth the affayres of religion, or the salua­tion of soules, then of necessitie must swordes giue place to doctrine, rage to reason, crueltie to humanity, warres to peace.

In the Counsell holden at Vienna, a Citie of Gallia Narbonensis, in the yeare 1310. it was ordeyned, that in al ye noblest vniuersities of Europe, th [...]re should be main­tained professors of the Arabicke tong, whyche tongue it is certaine that the Turkes doe vse in their Ceremo­nies: and this cannot I construe to be done for anye o­ther cause or consideration, than that our Countreymen mighte be prouided and enstructed aforehande to com­mon and treate at one time or other with the Turkes, [Page 18]especially in the cause of religion. But it belongeth not to this place, to search ouer busily, how the Turkes, be­ing the sworne enimies of our religion, maye be redu­ced to a better minde, and conioyned with vs in rites and doctrine. It shal be good rather to speake vnto those that do proudely challendge to themselues the surname of Christians: and yet in the meane time of nothing are lesse carefull all theyr life long, than of the knowledge of CHRIST out of the holy Scriptures. Gladly there­fore woulde I learne of you, what mindes ye would be off, what aduice ye woulde take, if at anye time being helde Captiue vnder the yoke of the Turkes, yée should be driuen to such a straight, as that ye should be suffred neyther to haue any bookes, nor yet to heare any Chri­stian preachers? Truely I praye vnto GOD, that hée woulde vouchsafe to withholde so great a mischiefe frō the neckes of all Christians: neuerthelesse séeing there is none of vs all, that oughte to stande in feare of the same, or not muche vnlike misfortune & distresse: there is good cause why euery man should at the least in thou­ghte consider and deuise with himselfe, what he woulde doe, if at any time he were in that estate. Thou there­fore being driuen into miserable bondage, and perchāce fast fettered in yrons, if thou shouldest heare dayly vil­lanous opprobries vomited out against ye sacred name of CHRIST: if thou shouldest heare al the parts of our religion to be shamefullye intreated and misused wyth tauntes and mockes: if sundry arguments should day­ly be obiected to carry thée away from godly sinceritie: if thou shouldest continually be commpelled to sée, heare, and doe those things that are altogither vnméete for Christians, that is to say, for Godly & vertuous minds: tell me, I pray thée, how and by what meanes wouldst thou then confirme and establishe thy hearte in Faith, how any by what meanes wouldest thou be comforted [Page 82]in the middest of so many temptations, that from thy childhode neuer learnedst anye thing at all out of the Bookes of the Prophets and Apostles, that mighte help thée therevnto? I am sure and certayne, whosoe­uer will weigh and consider these things vprightely (as is méete) he shall be enforced to confesse, that in ve­ry déede there is nothing more miserable, than a Chri­stian man, oppressed and consumed (in a manner) wyth suche anguishes both of body and mind, and all bycause he is vtterly destitute of all solace and cōfort of GODS word. For as muche therefore as it is very playne and euident, that the diligence of Laie men in learning the holye Scriptures, is verye requisite and necessarie as well to the conseruation of the succession of ministers in Churches, as also most profitable and commodious to the adorning of Common Weales, and to the am­plifying or rather pacifying of Kingdomes and Em­pires. Let all both Kings and Prelates not withoute good cause in a common Councell, determine and de­clare, that all Christians withoute exception, of what estate or condition soeuer they be, ought so long time to be instructed in the holy Scriptures, as they maye at­teyne at the least some indifferent knowledge of the ar­ticles of our Religion, and become able (after a sorte) to declare the same vnto others.

And would to God that all good men,The very con­sideration of the times pre­sent, doth re­quire, that all should applye themselues to the studie of the holye Scriptures. and especially those that are in authoritie aboue the rest, would suffi­ciently consider how necessarie it were for them, often­times to consult and deliberate about this matter. No man is ignorant, how in certaine ages past, Churches were possessed of vnlearned ideotes, and of mē without all religion, such (for the most parte) as haue lepped out of Kings and Bishops Courtes, Pantries, Buttries, wrastling places, banquetting houses, nourceries, by whose meanes the pure doctrine of the Gospell, yea all [Page 83]the whole order of preaching, hath bin vtterly banished out of holy assemblies: neyther did they busie them­selues about any thing else, saue the stincking traditiōs of men, and a number of colde ceremonies: whereof in some there was a great deale more superstition, I had almost said sacrilege, than was in times past in the fond obseruatiōs of ye Heathen. And as for the Scholes thē ­selues, what should a mā haue found in them, but vgly rudenesse, holding the highest roome togither with vn­sauery, and yet subtill sophistrie? Againe, the Romaine Empire hath with shame ynough for ye space of these 4. C. yeares, bin thrust out of ioynt, shakē, & torne in sun­der, and ye partly by the Turkes, who taking occasiō by our sinnes, haue purloined frō vs now these prouinces, nowe those, partly by Christian Princes themselues, through whose vnquenchable discordes, the sinewes of ye Christian cōmon weale, haue bin cut asunder, and the whole strength therof vtterly wasted and consumed, to speake nothing in the meane time of a million of mis­chiefes broughte into Europe by the ambition & pride of certain Bishops. To be short, such hath of lōg time bin ye state of things amōg Christians, as we reade to haue bin amōg the Iewes, when they were oppressed with ye hard yoke of Ieroboam, Achab, Manasses, the Kings of Babylon, and such like: for why? ouer & besides most cru­ell warres, innumerable slaughters, & common calami­ties, not to be named, the sincere worship of the true GOD, hath bin quite and cleane abolished, superstitiōs haue borne the greatest sway, faithfull teachers haue bin flayne, or thrust out of their places, finally, the very Bookes of holy Scripture themselues haue bin vtterly lost: and rare in very déede was that man to be founde, that thoughte anye better of Religion, than did god­lesse Diagoras. For soothly so it is, when it plea­seth GOD to punishe barbarous and faithlesse men, [Page 84]he strippeth them starke naked (as a man would saye) and depriueth them of all power: But when he deter­mineth to punish his own those people, whether they be of the Iewes or Gentiles, he bereaueth them of the no­ble and pretious treasure of his worde: whyche being once taken awaye, it cannot be chosen, but that infinite daungers must straight and immediately follow after. Nowe therefore if we cannot be contente to haue oure Churches reformed and rightlye ordered, if we couet to haue our scholes brought into a good frame, if we wishe with our heartes to sée all the partes of oure Common weale to florish and recouer their former beautie, if wée [...]ong vnfeynedly to haue those kings and peoples recon­ [...]led and vnite vnto vs that are hitherto seuered from [...] in the cause of Religion: if wée desire to haue a certaine happy worlde, so farre forth (I meane) as ap­pertayneth to the aboundance of spirituall benefites, such a one perhaps as happened for a whyle vnder Sa­lomon, Iosias, Ezechias, Ezra, &c. then the presentest helpe and furtherance to the performaunce of all these things wil be euen this, namely, if we apply our studies and cares to the continual reading and searching of the holy Scriptures. And we sée verily, God be thāked, plē ­tiful matter and manifold furniture, euery where prouided & prepared for this purpose: there want not helpes & sundry commodities, again, there are set vp in al pla­ces pillers, & beacons, to shew vs the right way, wher­in if we haue lust to walke, we shall not hardly come to the wished marke.

The volumes of the holy Scriptures, are none otherwise than they were in tymes paste vnder kyng Iosias, 2. King. 22. or vnder Duke Ezra, Nehemias 8. deliuered agayne out of the dungion of darkenesse: yea and GOD thrusteth and driueth forthe into all places notable teachers, whyche doe faithfully and sin­cerely [Page 85]interprete his word: the brightnesse whereof so farre forth nowe euerye where shyneth and glistereth, that no mortall creature can bring for excuse, that hée hath not séene (at ye least) some sparkes or beames ther­of. Where these therefore and suche like foundations are once layde, where aydes and helpes of moe sortes than one doe voluntarily offer themselues: what cause is there, why we shoulde not make accounte of far bet­ter things? Certaine it is, that if we being at any time to deale in this matter, with good agréement of minds, and with oure forces and strengthes ioyned togither, GOD also for his parte, will ayde and assiste vs more than we can aske or desire.

But beholde, whilst we suppose our discourse to haue some weight in it, and are in good hope to accomplishe something to GODS glory? sodenly and at aduenture certaine (as they séeme) pleasaunt and mery conceyted felowes, come me forth, and (not without floutes and scoffes) laugh vs to scorne, and clappe their handes at vs, yea and with one only reason as with the pushe of a moste forceable Ram, or rather as with the vndermy­ning of a trenche in the grounde, take vppon them to throwe downe and subuert, whatsoeuer hath of vs hy­therto bene buylded vp. Out vpon thée, saye they, wyth thy Bybles. Thinkest thou that all are called to be di­uines? As for vs, we are neither prelates nor Bishops, we are neyther pastours, Priests, nor Deacons: and (to saye the truth) neyther is it néedefull, nor yet possible, that all shoulde be suche: what dost thou tel vs therfore of these things, which are lay men? To those that haue vowed themselues to the seruice of the Churche, sing thou this song: vnto whom we graunte that this bur­then doth belong, namely that they shoulde perpetually be occupyed about inward and spirituall affayres: but as for our partes, it is requisite for manye causes, that [Page 86]we shoulde be conuersaunte in ciuill and outward busi­nesses, neyther (in very déede) can we otherwise choose. For why, one man is a King, another a Prince some other a noble man or a Courtier: againe, this man is Iudge, a Consull, a Pretor, a Souldior: that man a Lawyer, a Phisition: and finally, some it behoueth to be Marchauntes, Artificers, Husbandmen, &c. and wouldest thou haue all these kindes of menne to stande (as it were) bounde to the holy Scriptures? No manne is ignorante, but like as it is necessary a­mong Christians that a diuersitie of states shoulde be had, so also that dyuers and sundry dueties and actions do belong vnto euery one. And of a greate number so many and troublesome are the trades and kinds of dea­ling, that they requyre the whole man to the dischar­ging of them. No man knoweth not, that those haue néede of greate forecaste, counsell, aduice, industrie, painestakyng, and muche tyme, that doe dayly applye themselues to the practises of Peace and Warre, to Marchaundize, to Handicraftes, and suche like, and that doe therewithal continually sustaine bothe them­selues and their families. Wherefore, to goe about (as ye woulde saye) by a common decrée made, so driue all the Laitie to the reading and ensearching of the holye Scriptures, séemeth to be a thyng very absurde and in­conuenient: Yea, rather necessitie it selfe requyreth, that all of them shoulde be holden excused.The answere. But as this excuse is knowne to be frequent and common, so wyll I bring to passe, that euerye man shall perceiue it to be as weake and vayne. As often as exhortations are made vnto vertuous dealying, and vnto all manner of good actions of life and conuersation, this truely is the firste crinke and starting hole, that the greatest part of men are accustomed to seeke. But Chrisost, in his ho­mily. 21, vpon Genes. sheweth not in very manny words [Page 87]in déede, yet suche as are graue and waightye, that all lettes and impedimentes whatsoeuer, are of them pretended, in vayne, that do not with their good willes performe any thing belonging to their duetyes. For wher as the Scriptured Genesis 5. and 6. reporteth, that Enoch and Noe beyng verye olde, begate sonnes and daughters, and yet notwithstanding worshipped GOD aright, and were accepted of GOD, he in good time addeth as followeth: Let vs pretende neyther the go­uernment of house, neyther the charge of wife and chil­dren, nor yet any other thyng beside, as matters suffici­ent to excuse oure negligente and slouthfull lyfe. Ney­ther let vs alleadge those colde wordes, and saye: I am a worldlyng, and haue a wyfe, and charge of chyldren, as manye are wonte to saye, if at any tyme wee exhorte them, to take vppon them some vertuous labours, or to apply thēselues to the reading of the holy Scriptures. Thys is no parte of my charge, saiste thou. What, haue I forsaken the worlde? Am I become a Monke? What sayste thou O man? Is it the duetie alonely of Monkes, to please GOD? GOD woulde haue all men to be sa­ued, and to come to the knowledge of the Trueth, and that Vertue shoulde be neglected of no man. For heare howe hee speaketh by the Prophete: I will not the death of a sinner, but that hee should be conuerted, and liue. Was it a lette or hinderaunce I pray you, to thys iuste man (he speaketh of Noe) to haue the company of a wife, or the charge of chyldren? I beseeche you ther­fore, that wee deceiue not our selues, but by how much the more we are entangled in these cares, by so much the more let vs prouide remedies by reading of the holye Scriptures There foloweth more to the same effect, but bicause I couet to be briefe, I haue thought good to o­mit it. He entreateth also more at large touching ye self same matter, in his 3. homily of Lazarus & the rich man.

And I knowe not, whether those wordes of his as they are generally spoken, will satisfye all men, or no. For it is a very harde matter, to stoppe the mouthes of curious and obstinate men with a short and generall kinde of speach: and there wyll some complaine perad­uenture such especially as desire to séeme sharpe witted beyond the reste, that we haue not aunswered to euerye member of theyr obiection. Wherefore I suppose it wil be grately to the purpose, if I deuide the obiectiō afore­going as it were into parts, and speake somwhat more exactly of euery of them in order.

I will graunte them therefore first and formost: yea and I will recken vp many causes also, for the whiche it shal be necessary that so many as haue addicted them­selues to the Ecclesiasticall function, shoulde before all other Christians apply their diligence to the vnderstā ­ding of the misteries of the holy Scriptures.

Secondly I wil proue very plainely, that for the rest whyche they call Laitie, it is by no meanes lawful, to caste from them the selfe same studye: but rather as it behoueth the states of men to be diuided, so there is pre­scribed to euery one in the holye Scriptures a certaine rule of godly liuing: and that those alone finally do sub­stantially performe their dueties, that haue thoroughly learned out of the same scriptures how to fear and loue GOD, and howe to behaue themselues in all the acti­ons and dealings.

Thirdlye I will adde to the rest certayne reasons whych maye moue the conscience of euery one to con­fesse, that there is no man, that maketh any at least to Christian Religion, that can liue altogither destitute and ignorant of the Trueth and Doctrine contained in the Scriptures. Whyche thyngs beyng thus once de­clared, may stand the godly in greate steade, to confute other obiections also, if any chaunce to be made and put [Page 89]forthe.

Therefore they do greatly erre,It behoueth the Ministers of the Church to bee exerci­sed in the holy Scriptures a­boue all o­ther. and abuse (contrary to our meaning) (all that hath of vs hitherto béen said, whiche suppose, that any, that at least-wise acknow­ledge themselues to be Christians, are excepted from the study and reading of the holy Scriptures.) But of all other wée doe leaste of al exclude them, that prepare themselues to the Ministery of the Church, or that are alreadye conuersaunte in it. For why, that of these is first and chiefly required the exacte knowledge of Gods holy will, I take it to be so apparante vnto all men, as that it néedeth not once to bée touched of vs. For who knoweth not, that it is the duety of a faithfull Shéepe­hearde, to procure all thinges that are auaileable to the féeding and preseruation of the shéepe of hys folde, whether we haue regarde to the pastures, or waters, or shadowings, or curings of diseases, or defēce against Wolues or anye suche like thing else beside: and that it behoueth the father or goodman of the house to goe before all his familie in wisedome and discreation in prouiding and disposing of thinges necessary: and that the Schoolemayster ought to be better learned than his Scholers, and to appoint vnto them a forme or methood of Doctrine: and finally, that the Emperoure or Capi­tayne of an haste shoulde excell in warlike knowledge al hys souldyors fighting vnder his standerd? Herevp­pon forsooth it followeth, that those also which are pla­ced ouer the Churche, if they couet wholsomly to féede the mindes of the people committed to their charge, carefully to gouerne them, truely to teache them, dire­ctly to bring them to saluation, oughte to bée farre bet­ter séene in the doctrine of the holy Scriptures, than a­ny other of the common sorte. If any man yet doubteth lette him beléeue God, who in Leuitic. 10. and in other places moe, gaue commaundement to the Priestes and [Page 91]Leuites, that they shoulde faithfully teache the people the Lawe and Statutes whyche hée had deliuered vnto them. Let hym heare Malachy the Prophet, in hys se­conde Chapiter, saying: The Priestes lippes shall kepe Knowledge, and they shall requyre the Lawe at hys mouth. Let hym credite Christe, who calleth the tea­chers of the Gospell, the Light of the worlde, and the Salte of the earth. Let hym credite the Apostle Paule, who woulde haue euery Bishop and Minister of the Churche to be suche a one, as were Didacticos, that is to say, apte to teache: as hadde a forme and patterne of wholesome Doctrine, as coulde rightly cutte and di­uide the worde of Trueth: as were able to holde faste the Worde which is according to Doctrine, and to ex­horte by sounde Knowledge, and conuince the gaine-speakers. 1. Tim. 3.2. Tim. 1. & 2. Ch. & vnto Tit. 1. for vn­doubtedly as it standeth other in hand to heare & learn the word of God: so is it the chief part & duty of those ye haue the ouersight of Churches, to expound & teach the same, and that not slightly, & for fashions sake, but lear­nedly, grauely, & so as many may reape profite thereby.

And therefore verye subtilly haue they abused the Worlde, that wyth duckyng downe theyr heades, and wyth their eyes,The Ecclesiasticall Ministery consisteth not in songs, or colde ceremo­nies. countenaunce, voice and gesture, wholly set to semble and dissemble haue not bene asha­med to auouche, that the Ecclesiasticall Ministery con­sisteth onelye in the bare recitall of certayne Psalmes, Hymnes, Proses, and that written in a tongue kno­wen to very few, and scarce also to the Singers them­selues: againe, in the imitation of certain ceremonies, which mans wisdome without the warrant of GODS word hath inuented one after an other, & doe no whit a­uaile, either to the mouing of mens mindes, or to the e­stablishing of any order or decencie. For nowe during certaine ages men haue thought ye whole substaunce of [Page 90]Religiō forsooth, to stand in these two things, Singings I say not vnderstoode, & colde ceremonies: yea, and those Churches to be very wel ordered, wherein euen these a­lone haue with a cunning kinde of Hipocrisie bin pra­ctised of their craftsmaisters. Truly, it is to he maruai­led, that any men, I saye not excellent and learned, but euen so much as of ye cōmon sorte, coulde be brought to that passe, namely, to beléeue those deceiuers: when in the meane time they perceyued in very déede that al the sincere worshipping of GOD, which, [...]s Christ & his A­postles haue prescribed, consisteth in true inuocation & prayer, & in the pure preaching of the Gospell, & dispen­sation of ye Sacrements, haue vtterly in a manner tho­rough the preuailing of those shrill squeakings & dumb ceremonies, bin cast out of Churches, and suppressed. For howe coulde it otherwise be, but that the handling of the Scriptures béeyng ouce driuen oute of Chur­ches and Congregations, the studies likewise of good letters in the Schooles, shoulde vtterly fall downe & de­caye? For what man would then séeme to bestowe hys trauel in sundry disciplines, and especially in the exerci­ses of holye Scripture, or take anye long and greate paines in the Schooles of Learning, when he smelleth, that there will be no publike vse thereof, and foreséeth, that no manner of rewardes shall bée allotted to his la­boures in Churches? I appeale to the testimo­nies of a great number of good menne, whyche can re­member, that in Churches verye greate and notable there haue not béene scarce foure Sermons through­oute the whole yeare made vnto the people: and yet if there happened to be anye, it was spente for the moste parte, eyther in a fruitelesse narration of Myracles, and those commonlye false, or else in some subtill disputation, sauoring more of Aristo­tle, than of the Prophetes and Apostles. Verily, I [Page 92]remember that I hearde ouce in Fraunce one beyng old and hoareheaded, and a man of singular modestie, tel and reporte, that he was declared Doctor of Diuinitie in the Sorbon Schoole at Paru, when as hée had neuer in all his life read ouer so muche as thrée Chapiters of the holy Bible: and further, that he was afterwarde the Pastor of no obscure Churche: and althoughe he dayly descanted vppon the hundreth and ninetéenth Psalme, wherein is wonderfully commended the study, efficacie and vse of Gods worde: and here and there also be re­peated these wordes, In the lawe of the Lorde wil I me­ditate day and night, yet notwithstanding that it neuer came into his minde one whit to peruse the Bookes of holy Scripture with a desire of vnderstāding the truth, nor neuer made also any Sermon oute of the Scrip­tures to the people. Whyche thinges he not wythout an honest kinde of shame, callyng to remembraunce, bothe bewayled the vnhappinesse of the tyme past, and also complayned of the shamefull ignorance of the men of his coate and calling. Yea, and moreouer in dyuers Countries where I haue trauailed, I haue séene many Priestes (as my manner is in euery place to enquyre di­ligently of the state of Churches) whyche when they were vtterly voyde of learning, and very Drones had no Churche, wherein they mighte lawfully minister: But out of their Masses (as they call them) whych they beyng hyred, daylye sayde, they sucked out no small gaine and aduantage, & sustained themselues in their filthy ydlenesse. Furthermore we sée it euerye where commonly receiued, not by custome, but as yée woulde saye by a lawe established, that Priestes are made wythoute choyce, no more, as they were in times past, to teache, but onelye to say Masse. As who should say forsooth this way do the holy Byshops followe the holy Cannons, whyche forbidde that without a title (for so [Page 93]they speake) any man shoulde be ordered: Distinction 70. C. Neminem & Sanctorum Canonum, &c. Therefore as touching the Doctrine of Religion, there is among them no further question: but it maye be sayde as Ie­rome speaketh, expounding the thirtéenth Chapiter of Ezechiel, that for the sinnes of men the word of GOD is vtterly loste, and that grieuous calamitie sent downe into the worlde, that GOD by the Prophet Amos Cap. 8 threatneth, namely, a cruell hunger, thirste, and scar­citie of hearing the worde of GOD. The other incon­ueniences whyche haue flowed oute of that fountayne, to witte, the false perswasion of the Ministery to con­siste in bare Songs and Ceremonies, I ceasse to make any further reckening of.

But to procéede, where Bishops do not prouide that the Scriptures be continually readde and expounded in Churches, and yet giue orders to a greate number of suche, as they knowe haue neyther bestowed any time before in studying the holy Scriptures, neyther can or will do hereafter: I leaue it to be considered of euerye man, whether suche either Byshops, or Priestes, can rightly chalenge to themselues the power Ecclesiasti­call and kayes of the kingdome of Heauen, as granted vnto them of God or no. We haue learned forsooth out of the Sermons of Christ and the Apostles, that there is a double power of the Churches, or that there be two kayes: the one of Doctrine, whyche consisteth in tea­chyng, that is to saye in interpreting the Scriptures, and administration of the Sacramentes whiche are annexed to the worde, and euen a certaine portion of the worde, like as in very déede they are acomplished by the worde: the other is prepared to giue iudgement, and to binde and loose. But nowe howe shall he [...] ­ly teache in the Churche, all the chiefe poyntes of Christian Doctrine oute of the Law and the Gospell? [Page 94]How agayne shall be wisely giue sentence, as well of sinnes, for whiche the obstinate must be bounde, as also of faith and repentance, for the witnessing whereof, it behoueth them to be loosed that were bounde, which ne­uer exercised himselfe in the monumentes of the Pro­phets and Apostles, neither intendeth at any time to be­ginne? Certesse that no keyes of Christes Church are committed to vnlearned Priestes, it is well proued by the iudgement of those Prelates, that ouer and besides that they haue deputed a good parte of the rabblement of Priestes only, as I sayde, to the execution of Masserites, and Ceremonies, haue moreouer deuised certaine cases, which they name Reserued, whereof some they wil haue referred to the Bishops only of euery Church, othersome only and alone to the Bishop of Rome. Now there shoulde be no néede to trudge for counsell to the higher Prelates, if so be they déemed the Priests, which themselues had made, fitte to giue iudgement of mat­ters incident, and sufficiently furnished to bind and lose. But that which the authours of reserued cases haue o­penly protested touching certayne Priestes, the same may we interprete worthily to be vnderstoode of all in generall, whether they be Bishops or Priestes, that are founde voyde and destitute of all furniture of lear­ning. Héereby then we shall be inforced to suspect, that many Churches haue of long time wanted, and bin al­togither withoute keyes. For the vnderstanding and interpretation of the Scriptures, being once loste, it coulde not be chosen, but that the keyes must néedes haue bin lost also. And in what state the house is, that is neyther opened nor shutte at any tyme with keyes, but hauing as yée woulde saye, the lockes and dores broken all to fitters, standeth on euery side, and al­wayes, and to euery one that commeth wide open: in the very same state we suppose the Churches to haue [Page 95]bin, and to be, in whiche is had no consideration at all of the handling of the holy Scriptures. But we shall haue lesse cause to maruayle that Priestes haue not hi­therto bin carefull of receyuing the true keyes, if in case we consider that a number of them haue not bene accustomed to go in and out by the dore, but by some o­ther way, and that there haue appeared in them more liuely markes of hirelings, than of anye true Shep­heardes. It remayneth therefore, that whosoeuer ha­uing gotten any dignitie in the Churche of God, wyll also purchase to himselfe credite and authoritie, and be acknowledged in very déede for a true Shepheard, ha­uing interest in the keyes and skill to vse them arighte, do excell and surmount others in the knowledge of the holy Scriptures.

Further,The Minister ignorant of the holye Scriptures, can not con­uince false opinions. there maye at all times fall oute verye manye affayres, that doe require no small reading and experience of the holye Scriptures. How woul­dest thou behaue thy selfe I pray thée, if there shoulde at anye tyme anye false opinions, eyther by Philoso­phers, or by wise men of the worlde, or by Here­tikes, beginne to bée scattered among the people? Shall it not bée thy parte and duetie stoutely, euen out of the Pulpet, to confute them? Thou hopest perhappes that all things are safe ynough where thou liuest, and that thou néedest not greatelye to feare anye suche daunger. But take héede thou bée not deceyued. It is a wyse mannes parte, euen in the tyme of peace, to bée thynking of Warre. But what if anye doubtes of Doctrine shoulde rise in a priuate man, whome shoulde hée rather goe vnto, than vnto thée hys Shephearde and teacher? And howe wouldest thou asswage the tempestes lurking in hys mynde, and cause hym to be caulme and quiet, if thou couldest not mitigate all thinges [Page 96]with the prosperous winds, and euen with the pleasant gales of the Scriptures? Agayne, what if the Magi­strate himselfe should at any time reguire, or command thée, that thou wouldest in his presence, and haply be­fore an honourable assembly of Counsellers, as it com­meth to passe nowe and then, louingly conferre, or dis­pute wih some man fallen into a pernitious erroure? Doubtlesse, if in this case thou canst not shew thy selfe to be Didacticon, that is to say, apt to teache, and be able to stoppe the mouthes of the gaynespeakers, thou shalt by and by be confounded to thy greate shame, and all will estéeme thée as a foole and ydeote. To let passe in the meane time, that thou by thy wante of knowledge priuily giuest occasion of thinking, that he, which was supposed to erre, inasmuch as thou arte not able to con­fute him, auoucheth nothing but the truth. Whiche thing, if it come to passe, not onely he alone will perse­uer in his opinion, but the reste also will beginne to ioyne with him, to subscribe, and maynteyne the same.

Moreouer, oft times the state of Churches dothe re­quire,The Minister that is with­out the know­ledge of the Scriptures, can not wisely reproue sinne. that thou shouldest openly inueigh againste the sinnes, that the people for the time are falne into. And héere hast thou néede of héedefull rebukements, of cun­ning amplifications, of crimes, of graue threatnings, of punishmentes, of sharpe exhortations to repentance, and other furniture of like sort. For it is to be feared, if thou pourest forth nothing else but thine owne words, and manassing spéeches, that thou shalte not onely not bring them to amendment of life, but also hardlye per­swade them, to accompt those things for vices, whych are committed by wicked men. Therefore to restreyne and reduce men to a better trade of life and conuersati­on, it shall be requisite for thée to vse the fires, ham­mers, swordes of the Prophetes and Apostles, as fitte and peculiar instrumentes for the same purpose. The [Page 97]word of the Lord is sa a fire, sayth God himself in Iere­mie Chap 23. and like vnto a hammer that breaketh the hard rocke: It is a Sworde, Ephes. 6. Yea, it is of greater force to enter, than any two edged Sword, as witnesseth the authour of the Epistle to the Hebrues. He therfore that hath no skill aptly to leue [...], shake, and throw these weapons of the worde of GOD, from the Pulpet into mens hearts and minds, in vayne shall he take vppon him to subdue and cut off the sinnes of the people.

Furthermore,The Minister that is igno­rant of the Scriptures, can not confer with others of godlynesse and pietie. sometimes he that hath the ouersight of the Churche, is inuited of learned men dwelling néere vnto him, to talke and conferre: sometymes also it falleth out that strangers comming farre off, or Em­bassadours, or other, do visite him, and craue some que­stion to be declared of him, or require his counsell and help in some matter: perchance also they call him for honoures sake to dinner, or supper: to be short, now and then learned men come togither for other causes, min­gling theyr communication with sober and holy talke, as touching matters of Diuinitie, whiche partly is ap­plyed to the vnderstanding of the holye Scriptures, partly to the stablishing of the wauering conscience. Nowe if in these and such like méetings, the Pastor of the Church shall carrie only the visor of a dumb perso­nage, or if he doe any thing, shall only puffe for payne, sweate, waxe pale, and be ashamed, shall he not, I praye thée, discredite the whole order Ecclesiasticall? And tru­lye, looke howe commendable a thing it is for laie men handsomely and comely to reason of diuine matters: so shamefull a thing is it, for him that should be a teacher of the Church, not to be able aptely to common of anye thing out of the Scriptures.

What shall we say to this moreouer? that in many Churches the order is derided from the auntient insti­tution as well of the Romayne as Constantinopolitan [Page 98]Church, as witnesseth Cassiodorus in the 9. Booke and 35. Chap. of his Tripartite Historie,The Minister can giue no counsell to carefull con­sciences, that is not conuer­sant in the Scriptures. although in verye déede more necessarie for those times, than for oures in these dayes, that so many as come to the holy Table of the Lord, doe confesse and bewayle their sinnes to the Ministers of the Church, and require comfort and ab­solution by the worde of GOD. They that can not suf­ficiently trie and examine themselues, according to the precept of the Apostle, had néede to poure forth their se­cretes into the bosome of their Pastor, to disclose theyr ignorance, and so long to be instructed and taught, till all doubtfulnesse and perturbation be rooted out of their conscience. But what should the good Pastor do in this behalfe, when of the good questions and demaunds pro­pounded, he can auouch nothing more certaynely, than if they had neuer bin hearde of before? Neyther doubt­lesse are we in hande héere with flimflammes (as they saye) and matters of no value, but euen with such, as vppon whiche dependeth the eternall saluation or de­struction of soules. So far forthe for the most parte, as pertayning to thys poynte, lyeth it in thée, that many eyther obteyne saluation, or else vtterly perish: where­of the one verily commeth to passe, when thou arte able by the helpe of GODS worde to fortifye mens myndes: the other, when thou arte not able so to doe.

But go too,The Minister that he may be able to cō ­fort the af­flicted, must of necessitie haue experi­ence in the Scriptures. to whome, I pray you, doth it more ap­perteyne, to lift vp weake and féeble consciences, to su­steyne the sicke and oppressed for any manner of cause, with holy comfortes and consolations, than to the Mi­nister of the Church? who is counted as a common pa­rent of mens mindes, and as Sainct Iames séemeth to signifie, a Phisition also, whiche labouring to GOD in Prayer, will indeuour to help in the time of néede. And that consolations are proper and peculiar to the holye [Page 99]Scriptures, it is sufficiently playne and euident, by the testimonie of S. Paule to the Romaines 15. Commōly also & for the most parte, the whole multitude standeth in néede of comfortable Sermons, to the intent it may persist & goe forward in patience, faith, and hope: as for example, when war, beséegemēt, tumults, fires, flouds, famine, pestilēce, or other contagious sicknesses, perils by Heretikes, crueltie of Tirants, or other strange ca­lamities, do on euery side oppresse, and in a manner de­stroy Churches and Common Weales. But muche more oftē do priuate mē (as in déede infinite are ye kinds of temptatiōs & dangers, wherinto we wretched crea­tures are alwayes ready to fall) require the easementes of cōfort and consolation. Therfore the Minister of the Church shall haue in a readinesse, to all euents & purpo­ses, great store of cōsolatiōs out of ye Scriptures: vnlesse he wil be cōtent to heare his owne doome, namely, that he vtterly forsaketh, & euen betrayeth a greate number of men, terrified and gréeued with the burthen of their sinnes, and that euen then when they haue most of all néede of his help, and so dryueth them to vtter impaci­ence: and from impacience they are caried headlong in­to furie, from furie into horrible mischiefes, which they commit either vpō themselues, or vpō some others: af­ter mischeuous actes they incurre the blotte of infamy, from infamy they fall finally into desperation, which is the most vnhappie winding vp of al miseries, ending in euerlasting damnatiō. Now if any through ignorāce of ye holy Scriptures shall become the authour of so great mischiefes vnto others, thinkest thou ye he cā be able to giue accōpt vnto GOD of ye charge cōmitted vnto him.

Verily I confesse with all my hearte, that there is great dignitie and true glorie attributed, as in déede it ought, to the Ecclesiasticall office: but on this condit [...]ō, that so manye as are placed in it, be founde skilfu [...] in [Page 100]the holy Scriptures. The honour commeth not of the persons,To haue the name of the Ministerie without the substance of it, is an absurde thing. but of the functions. For what is it to haue the name and title of a thing, without the thing it selfe? As for those (I meane names and titles) anye Bishoppe or Suffragan can easily giue at his pleasure, who hathe himselfe peraduenture of late boughte with a greate summe the vayne title of a Bishopricke, lying in the further part of all Asia. But vndoubtedly, as touching the thing it selfe, he can no more giue that, than can the maker of a Play or Enterlude, who whilest he is busie in setting forth of a Comedie or Tragedie, appoynteth to this man for the while the person of a King, to that man of a Prince, to another of a Iudge, in the Theatre, and yet that any one of these should at any time be ad­uanced publikely to so high a degrée of honour, he can by no meanes bring to passe. If so be then thou haue no­thing else saue the idle name of a Pastor,They that can not perfourme the office of the Ministe­rie, must not reape the fruites of it. and art in ve­ry déede farre distant from the thing it selfe, with what face darest thou be so bolde, as to gather the fruites not due, but to those that do faithfully execute their office? Who hathe authorized thée to reape corporall things, that by reason thou arte ignorante of the Scriptures, canst not sow spirituall things? Why wilt thou milke or sheare the Shéepe that thou hast not fedde? It is cō ­monly saide, If thou wilte needes reape the gaine, then must thou needes also take the payne. Whosoeuer desi­reth to haue the guerdons of honour allowed him, it is right & reason yt he susteine also the difficulties of ye bur­thē. Which thing séeing it is so, thou oughtest to iudge, yt thou canst by no meanes receyue tithes, first fruites, oblatiōs, and other duties, by what name & title soeuer they be called, if being placed in ye ministerie of ye word, thou doest not labour & take paynes in ye word. They ye receyue wages, meate and drinke, and apparel of noble mē, do know very well, and professe, yt those things are [Page 101]bestowed vppon them, to the intent they shoulde euerye moment be in a readinesse to accomplishe the thynges that are commaunded them to doe: and truly they brag not a little, albeit they endure sometimes labours very full of daungers, that they are entertayned into the fa­uoure and protection of so honorable personages, and in that behalfe thinke themselues to be in very happy and fortunate estate. After the same sorte so often as thou puttest on thy apparell, takest thy meate, receyuest tithes or other thynges into thine house, thou oughtest to thinke, and reioyce wyth thy selfe, that all these thyngs doe happen vnto thée for and in consideration of thy diligent study bestowed in the holye Scriptures. As ofte likewise as anye honour or dignitie do befall thée, thou oughtest to consider with thy selfe, that that chiefly commeth to passe by reason of thy knowledge of the holye Scriptures, in respecte whereof thou arte ad­uaunced to the gouernement of the Churche, and by the direction only wherof thou arte able to discharge thine office arighte. Where,The Mini­sters that are vnskilfull of the Scriptures oughte to bee remoued from their places. if at length thou féelest thy selfe to be altogether vnfitte for the office of teachyng the worde of GOD: my counsell is, that thou rather giue ouer the Ecclesiasticall function, than to receyue the fruites that thou deseruest not. For this is the verye commaundement of GOD hymselfe, hauyng grieuous threatnings ioyned wyth it againste all those that wyll not subscribe thereunto. For why, the Prophete Osée in hys fourth Chapter, after hée had complayned, that there was neither Trueth, nor Honesty, nor knowlege of GOD lefte vppon earth, turning to the Priests and Prophetes sayth: My people bee cutte downe, bicause they are wythout Knowledge: and forasmuche as thou haste refused knowledge, I haue also refused thee, that thou shouldest not be my Priest. In which place manye thynges are spoken to the same effecte. Ieremy [Page 102]Chap. 23. calleth the ministers of the Church, whyche are ignoraunte and negligent in the worde of GOD, and whyche in steade of the worde doe obtrude vnto the people their owne fonde and fantasticall dreames, bur­thens that muste be caste awaye from the presence of the Lord. In Ezechiel Chap. 22. & 44. the Lord requi­reth suche to be Ministers of the Temple, as among o­ther thinges can teache also the people, what difference there is betwyxte Holy and Prophane: those that can­not so do, he vtterly excludeth, and wil haue them to be marked with a perpetuall blotte of infamy and shame. And like as the Lorde doeth greatelye commende Ma­lach. 2. the Leuites and Priestes, from whose mouth is hearde the exposition of the Lawe: euen so on the other side, so many as cānot performe that thing, but become rather occasions to ye people of erring & straying from ye right way, he vtterly discrediteth & maketh thēodious vnto al And whē as about the same time Ezra & Nehe­mias after the retourne oute of the captiuitie of Babilon, had ordayned a Church and Common weale, they pro­hibited so long the Leuites from eating of the Sanctum Sanctorum, that is, the holiest of all, vntill there arose a Prieste wyth Vrim and Thummim, that is to saye, as the LXX. Interpreters haue translated it Exod. 28. The declaration or manifestation of the Trueth: ex­cept some peraduenture hadde rather call Vrim simply a Brightnesse or Cléerenesse: and Thummim Inno­cencie, Integritie, Perfection. Besides all thys, the Prelates of the Christian Churches not intending to beare with so greate a reproche of ignoraunce and blindnesse, haue put forthe dyuers and sundrye Can­nons, whereby they giue commaundement, that such as are chosen to the gouernment of the Church, in cace they be founde not sufficiently learned, and especiallye ignorante of the holy Scriptures, shoulde be remeued [Page 103]from their place and dignitie. There are extante, ouer and beside the Cannons of generall Councelles, sundry prescriptes of Byshoppes sentences also, and resoluti­ons of certayne of the fathers, as maye appeare Di­stinction. 36.37.38. againe, in the Decretalles as tou­chyng the election and power of the elected, as tou­chyng the age, and qualitie of those that are to receyue orders.

The Histories in like manner, and Epistles of the Byshoppes doe testifye, that some haue nowe and then bin deposed from the Ecclesiastical Ministery, a­mong whome was the Byshoppe of Catina, deposed by Honorius the thirde, of whome wée maye reade in the Decretals. Can. Quamuis multa. And vnlesse that euen in these our dayes also that laudable custome of exclu­ding vnfitte and vnable Ministers, maye (as it were) after long banishement be reduced into oure Churches, it is not likely, that theyr aucthoritie can any long time continue in safety. Euery vnlearned ydeot do now offer themselues to the Ministery, and are admitted wyth­oute any difference, no lawfull triall beyng had before of theyr profyting in Diuine knowledge: and being once admitted, they then thinke that they are cocke sure (as they saye) and euen conclude wyth them­selues, that they can neuer afterwarde bée remo­ued. By whyche reasons and consideration it is too too euident, that they are bothe hardened in slouthfulnesse,They do moste grieuo [...]sly of­fende, whiche beeing placed in the Ecclesi­asticall Mini­stery doe still neglect the holy Scripture and in contempte (as yée woulde saye) of all good stu­dies and exercises, and also enboldened to atttempt and committe any euill and disorder whatsoeuer, thoughe neuer so shamefull and desperate.

And certes I do not alittle maruaile oftetimes with my selfe, that no Ministers of Churches (in a manner) can with so manye reasons hitherto aleadged, [...]ée rouzed vppe and prouoked to the loue and practise [Page 104]of the holy Scriptures. They haue ye manifest precepts of GOD, they haue the exhortations, promises, threat­nings, of the Prophetes and Apostles: they haue the decrées published in councelles by Byshoppes. Moreo­uer, they sée and perceyue, that they are contemned and derided of all men for their ignoraunce: they sée that they are troubled and ouercrowed of Laye menne and Heretikes whyche doe obiecte for themselues the Scriptures, but for the moste parte wickedly wrested: they sée a number of Churches vtterlye decayed, and to be wythout possibilitie of any repayring or amending, excepte sounde Doctrine be restored againe to hir for­mer puritie: they sée that they cannot gyue a fitte an­swere to those that aske a question, and requyre anye counsell or comforte at their handes: they sée finallye, that they can by no meanes performe the thynges that pertayne to theyr office and callyng, so long as they are destitute of the knowledge of the Propheticall and Apostolike doctrine. I saye nothyng all thys whyle as touchyng the oportunitie of learnyng: whyche nowe by the wonderfull goodnesse of GOD, is offered euerye where in greate measure. For GOD hathe vouchsa­fed to rayse vppe (as a man woulde saye) from Hell, the studies of good Artes and Disciplines, whyche were before euen as good as deade, and of long tyme vtterly buryed: barbarous Sophistry, and vaine iangling sub­tilties doe no more kéep a quoyle in the Schooles, as to­fore they haue done: againe, in manye places the stu­dies and exercises of Diuinitie are méetely well scow­red from many corruptions: so that men hauing ouer­sayled the maine Sea of colde questions and doubtes, flowing from the sentences of Peter Lombard, they are come directly to the cleare and swéete fountaines of the sacred Scripture: moreouer, in manye Countries and Regions, the mindes aswell of the teachers as of the [Page 105]learners are effectually long since stirred vppe by Gods spirite to embrace and sette forth the holy Scriptures: yea, and the tongues, prophecie, and other spirituall giftes, wherewyth it behoueth Churches to bée en­lightned, and adorned, are séene dayly more and more (as it were wyth full streame) to breake in into them: also to the furtheraunce hereof, serue not alittle the godlye desires of a greate number of good menne, and theyr incredible expectation as touchyng the reformation of the Churche. Certainely they that with these and suche like reasons and argumentes féele not themselues to bée awaked and stirred vppe, muste néedes bée verye senselesse and blockishe: But if they doe féele the force of them, and yet wyll not yéelde vnto them, then muste they of necessitie bée verye wicked and insolent. I for my parte woulde suppose them to bée intoxicate wyth night­shade or some suche like poyson, and in verye déede to bée rightelye madde (as P [...]inie speaketh) and to bée vtterlye bereafte of theyr righte minde. For why, that it is no small or light offence, to neg­lecte the occasion offered, to despise so manye, and so excellent giftes of the holye Ghoste, euerye one of you maye easilye consider thoughe I holde my peace. The Ciuilians, to the intente they maye gette commendation in their kinde of studies, sticke not to spende whole twentye yeares togyther in the huge and intricate Volumes of the Imperi­all Lawes: It grieueth not the Phisitions to be­stowe a good parte of theyr tyme in reading of Hi­pocrates, and the tedious workes of Galen. Where if it so were, that they had al the rules of theyr pro­fesion comprised in so small a Booke, as is the holy Bible, I beléeue verilye, that they woulde then konne them all, and euerye of them perfectlye [Page 106]at theyr fingers endes: and wée shoulde sée those (I mean ye Lawyers) to be able out of hand, and quickly, and (as it were) wyth one breathe, to recite the lawes bothe olde and newe, and these, namely, Phisitions, no lesse promptely and readily to repeate Aphorismes and preceptes as touchyng any matter propounded or fallyng into question whatsoeuer. Those that woulde gladly be counted Ciceronians, doe (as wée maye sée) apply themselues continually to the Bookes of Cicero: and often tymes reade them al ouer not slightly and by startes, but wyth so great attention and indeuour, as that they obserue not onely the matters, but also eue­rye word and sentence, and as well the sense and mea­ning, as also the order and placing of them. Whiche trauaile and diligence though it bée very painefull, and not greately néedefull to the ordering of the Church or Common weale, yet we sée that it is verye well lyked, and approued of all learned men. If then the case stan­deth thus, why doe not those that oughte to be Doctors and Teachers of Christian Churches, vse the lyke di­ligence in learning the small, yea easie and passable worke of the holy Bible: by the opening whereof not onelye Churches, but also common weales may verye muche be furthered and holpen? A foule shame is it for Ministers of Churches, if so be they suffer thēselues to be ouercome in the exercise of reading, of Lawyers, Phisitions, Orators. Oh howe truly and grauely is it sayde of Byshoppe Leo the firste, in hys Epistle. 22. to the Cleargie and people of Constantinople: If Igno­raunce seeme intollerable in the Laitie, then howe muche more is it vnworthye eyther of excuse, or par­don, in those that haue the ouersighte of Churches? But it is not néedefull, that wée shoulde stande lon­ger in handling of thys cause: woulde GOD the things that wée haue presentlye touched, myghte bée well [Page 107]layde vppe, and faste fixed in memorye: and then at least-wise some Ministers of Churches woulde wyth these reasons, whyche wée haue alleadged, bée rouzed vppe, and indeuoure to become not onelye rea­ders of the holye Scriptures themselues, but also Readers and Expounders of the same vnto o­thers.

But wée muste not thinke,Albeit the studye of the holy Scripeurs doe especiallye become the Ministers of the worde, yet maye not the Laitie there­fore reiect it. that hereby it is proued, that those whyche they call Laie menne, are by the like reason discharged, and maye passe theyr tyme wythout the pervsing and vnderstandyng of the holye Scriptures. For wiselye didde By­shoppe Leo, of whome wée hearde euen nowe, ioyning the cause of the Laitie wyth the cause of the Ministers of the Churche, determine, that igno­rance of the Scriptures is intollerable euen in Laye­menne also. Truelye they are verye fonde, that doe thus reason: The Pastors of Churches oughte conti­nuallye to bée occupyed in reading the word of GOD, therefore the Laitie néede not so to doe. These men shoulde haue remembred, that some dueties are for iuste and wayghtye causes so inioyned to a certaine kynde of menne, as thoughe they agréed peculiarlye vnto them alone: when as in the meane tyme, by reason they are directed vnto Vertue, that is, to Faith, Hope and Charitie, they are common to moe, yea, to all menne vniuersallye wythoute exception, and a­gayne, they shoulde haue considered, that for iuste causes and considerations, certayne vices are in such wise forbidden, as thoughe a peculiar sorte of menne onelye oughte to beware of them: and yet in verye déede they are forbidden indifferentlye to all. But by examples produced wée shall bring to passe, that euerye manne maye perceiue it to be true that wée saye.

The fifte commaundement in the Decalogue, sée­meth to prescribe onely vnto them of Obedience, whose naturall parentes, of whome they are begotten, bée a­liue: Honour (sayth it) thy Faaher and thy Mother. But yet no man can deny, that in the self same precept it is commaunded that all inferiour persons generallye shoulde yéelde honour, and obedience to their superiors. For why, al muste obey the Magistrates and the Pre­lates of Churches: againe, Wardes must obey theyr Gardians, Disciples their Tutors, Souldiours theyr Capitaine, Craftsmen theyr Craftsmayster, Marri­ners theyr Pylot, Seruantes and Handmaydens their Maisters and Maistresses. and so forth of other degrées. But namely, and especiallye the example is set downe as touchyng chyldren, forasmuche as in them it is con­uenient that a greater obedience doe shine forth than in any others. In the seauenth commaundement GOD forbiddeth, that anye man shoulde breake Wedlocke, or commit Adultry. Some man perhaps therefore would thinke, that it is meante onelye of them that are mari­ed: and that Adultry, and not Fornication, whyche is properly of them that are single and vnmaryed is con­demned. But we learne partly out of Histories, partly oute of the holy sayings of the Scriptures, that al car­nall company of man and woman out of lawful Wed­locke, that is to saye, not marryed togyther according to GODS ordinaunce, is forbidden, and as well For­nication, as Adultry, howsoeuer they be extinguished, are punished of GOD alike 1. Corinth. 6, Hebr. 13. But it pleased the holy Ghoste to giue forth this commaun­ment in suche a forme of wordes, for that whereas all men and women oughte to be embracers of Cleanesse and Chastitie, yet oughte marryed folkes inespecially to be giuen therevnto. Hebr. 13. In like maner Exod. [...]8.23. Leuit. 19. It is commaunded that suche Iudges [Page 109]shoulde be ordeyned as feare GOD, as are louers of the truth, and as are frée from couetousnesse. Nowe these things are not so required of Iudges, as though it were lawfull for other men to doe the contrarie, with­out controlement: but for so muche as when GOD re­quireth those vertues of all, yet he woulde haue them to be séene especially in Iudges. Of the same sorte it is, that the Apostle 1. Timoth. 3. willeth suche a one to bee chosen Bishop, as is vnreproueable, the husbande of one wife, sober, not giuen to ouermuch Wine, no figh­ter. Nowe shall a man, leaning vpon these wordes, ca­uill and saye, that it is lawfull for other, whiche are no Bishops, to defile themselues with the dregges of all manner of vncleanesse, to be caried away wyth wan­dring lustes, to be desguised with drinke, and surchar­ged with Wine, not to bridle their furie? to flye vppon others with their fistes, féete, staues, kniues, and with whatsoeuer else commeth next to hande? No: but wée must vnderstande, that there are required in all men maners vnreproueable, chast, sober, discrete, peaceable: and that Bishops ought for these vertues to be com­mended and well spoken of before others. After the same manner therefore must we interprete, that the Ministers of Churches ought in déede of all other most diligently to searche and ransacke the Bookes of holye Scripture, as to whose dutie it belongeth to teache the whole multitude: but not so that the Laitie therefore are to be restreyned from the felowship thereof, nay ra­ther that the precepte as touching the reading of the Scriptures, doe apperteyne to them also, and that they ought to labour so far forth in accomplish [...]ng of it, [...] they may both more easilie vnderstand the publike tea­chers, and also be able after a sort to instruct and [...] (at the least) those of their owne householdes [...] [...]es. Wherefore the Apostle, whiche willed Ti [...] [Page 110]and with him all the Ministers of Churches 1. Tim 4. to applye himselfe busilie to the reading of the Scrip­tures: the same also commaundeth Coloss. 3. men of all states and conditions, to teach and admonish one ano­ther through the word of CHRIST dwelling in them. And in the old Testament, the only Tribe of Leuie had power and authoritie to deale with the Priesthode, with the Sacrifices, with the holy rites, and to inter­prete the Lawe of GOD: but yet to reade the holye Scriptures, and likewise publikely to teach them when oportunitie serued, it was left frée to euery mans choice, and vnto all the Tribes indifferently to do it. For why, that there haue come forthe no small number of Pro­phets, euen out of other Tribes also, Epiphanius decla­reth in his Booke De vitis Prophetarum: and Christ being descended of the Tribe of Iuda, taughte openly in the Temple and in the Sinagogs, no man forbidding him. Paule in like sorte, of the tribe of Beniamin, was requi­red oft times very curteously of the chiefe of the Iewes to speake vnto the people. So then, albeit it be verye requisite and necessarie,There is no degree of men among Chri­stians, to whome it per­teyneth not exactly to learne the ho­ly Scriptures. that in euery felowship & socie­tie of men, there should be limited out certayne orders, kindes of life, functions, and besides that, sundry duties should of sundry mē according to their seuerall natures & qualities, be perfourmed and accomplished: yet it can not be denyed, but that there are some things also found cōmon & indifferent to all without exception. As in mēs bodies, we sée alwaies great difference in their stature, lineamentes, voyce, countenance, but greater in theyr gestures & motiōs, which expresse the affectiōs of their mindes: so likewise in those large and ample bodyes of ciuile societie, wonderfull diuersities doe euery where appeare, whilest namely some duties are executed by Kings, Princes, Iudges: othersome by Lawyers, Phi­sitions, Souldiours, Merchant men, Artificers: yea, [Page 111]in a small house or familie, some by the husband and the wife, some other by the sonnes and daughters, other­some finally by the seruants and handmaydes. But a­gayne, like as in this poynte, all men and women are very like and egal, that they consist of soule and body, and are partakers of one and the selfesame substance, and are all subiecte to the common lawe of being borne into the world, and departing out, in which behalfe ve­rily none is saide to be aboue other, nor none inferioure vnto other: euen so must thou néedes graunte whether thou wilt or no, that there are no small number of acti­ons, to the accomplishing whereof partly for the retey­ning of the dignitie of the minde, partly for the conser­uation of the body, all men mortall are bounde. For if we haue regard to the body it selfe, truly whether wée meane to speake of the most rich King Croesus, or if the most vile begger Irus, or of any other that by reason of outward respectes, do very farre differ betwéene them­selues, we must néedes confesse, that all of them oughte héere vnto to apply their diligence, and indifferently to ioyne in this, namely, that they betwéene whiles refresh their bodies with meate and drinke, that they take their swéete sléepe and rest, being wéerie, that they pre­serue and maynteyne their health, that they recouer it when it is lost, that they séeke to nourish it when it is recouered, that they couer and defend their bodies with apparell, &c. There is no néede why we should procéede any further in this reckning. In like maner, if we con­sider the minde, no man, whether he be of the highest degrée of honour, or of meane worship, or of the lowest and basest estate of all, can be vtterly voyde of all knowledge of God: no man can bée ignorante of the will and Commaundementes of God, according wherevnto we discerne good things from euill, and are moued to follow the one, and eschue the other: [Page 112]no man can auoyde, but that he must néedes yéelde obe­dience vnto GOD, as vnto him that is most high, most mightie, most excellent, and most iust. But séeing, that whatsoeuer things be of this kind, are most plentifully declared in the Bookes of the Prophetes and Apostles: and that we speake all this while to Christians which doe highly reuerence and embrace these Bookes: wée worthelie conclude, that it is the dutie of all Christians both to reade, and heare the said Bookes, and to gather out of them the knowlege of GOD, and his most holy misteries. This studie and this diligence, euery one o­weth vnto his owne soule, for the dignitie, health, and saluation whereof, we ought to leaue nothing vnassay­ed, nothing vnattempted. Looke how déere thyne owne Soule is vnto thée, and so farre shouldest thou be off from foreslowing the studie and practise of Gods holy word. But as touching the duties, which for the digni­tie of their minds are common indifferētly to all Chri­stians, we shall haue occasion agayne anon after to speake. Now we will shew, that to the end euery man may according to his calling and kind of life, duly exe­cute those manyfolde and seuerall offices whyche are a­lotted vnto him, it is good, yea very necessarie, before he beginne or attempt any action, which at leastwise may become vprighte and acceptable to God, to heare the counsell and iudgement of the holy Scriptures, and in all things to follow and be aduised by the same. For in very déede, neyther King. nor Prince, nor Iudge, nor any other man else whatsoeuer, can possibly performe to any purpose, the things that belong to his office and calling, vnlesse he firste shall haue learned (as well as the Minister of the Churche) the manner and forme of good actions out of the Propheticall and Apostolike writings. As touching whiche poynt, least any manne shoulde doubte, we will not sticke of diuers degrées of [Page 113]men, to set downe so much in effect, as to this presente businesse shall séeme expedient.

Wherfore, if thou be a King or Prince,Kings and Princes must reade also the holy Scrip­tures. verily there is so much the more cause, why thou shouldest continu­ally and attentiuely reade the holy Scripture. For it is thyne office to gouerne and preserue Common Weales, to make iust and vpright lawes, to defend the innocent, to punishe malefactors. But howe and after what sort these things shou [...]d rightly, and according to Gods holy ordinance be done and accomplished, it is most certaynely to be learned out of the sacred Scrip­tures. And for the same cause did GOD commaunde Kings and Princes by name, studiously to reade the ho­ly Bookes, in giuing forthe a statute as touching thys matter Deut. 17. When the King sitteth (sayth he) on the seate of his kingdome, he shall lay before him a pat­terne of the Booke of this Law in the sight of the Priests and Leuites, and it shal remaine with him, and he ought to reade in it al the dayes of his life, namely, that he may learne to feare the Lord his GOD, and to obserue all the wordes of this Lawe, and these Statutes, to do them. In which place, more matter touching the office of a King both goeth before, and followeth after. I omitte to tell that in the 1. Samuel Chapter. 8.12. and 1. King. 5.8.10. 2. King. 22. 2. Chron. 1.9. Prouerbs. 20.21.25.29.31. Eccles. 10. Psalme. 20.101. Ieremy 22. and in other in­finite places mo, many things bée declared, whyche are most néedefull to be knowen and obserued of all Kings and Princes, if at leastwise they couet to obteyne anye place in the Kingdome and Court of the most mightie King IESVS CHRIST: if they will from their heart testifye and declare, that they, according to the counsell of the most holy King and Prophet Dauid Psalm. 2. doe in dede kisse and adore the Sonne, sent of GOD the Fa­ther into the earthe, to whome the Father hathe gyuen [Page 114]the Gentiles for an inheritance, and all the coastes of the earth for a possession, and therewithall also power and authoritie to destroy all the wicked and vngodly from the face of the earth.

Againe further,All C [...]urti­ers and noble men, must di­ligently reade the holy Scrip­tures. both all the Courtiers, and all the whole nobilitie, must indeuour to frame and conforme themselues, after the example of the King, & must wyth a certayne holy kind of ambitiō, striue among thēselus, to the intent, that by reading & learning the Diuine phi­losophie, and true Christianitie, they may become most like to their godly & Christian King. In vayne do some lay for excuse the troubles & impedimēts of the Courte, and I wote not what heapes of businesse besides, where­with they are ouerwhelmed. It is not the place, but the mind, whervpon (to make thée studious of Gods worde) the point of the whole matter depēdeth. And very easily may he find a place, time, & houres cōuenient to reade & studie in, that hath at the least a desire to séeke them. O­badias gouernour of the wicked King Achabs house, is read 1. King. 18. to haue bin vehemētly addicted to ye word of God, and to his Prophetes the interpretours of it: of which Prophets he had a hundred, at the least, in caues, & (notwithstanding Iezabels crueltie, who sought to slea thē) priuily ministred vnto their necessities. And the Pa­gan Eunuch, treasourer to Candace Quéene of the Ae­thiopians, found ye meanes to get oportunitie of reading ye holy Scriptures, euen whilest he trauelled by the way, & was caried in a Coach, as we may reade Acts. 8. But why doe I not, to reproue ye detestable dulnesse & slouth of some men, set downe the words of Iohn Chrisostome, as touching the diligence of this Eunuch, written in the beginning of his 34. Homilie vppon Genesis? These they are: That Barbarous Eunuch of the Aethiopian Qu. which was in so great glory, & was caried in a Cha­riot, euen at that time neglected not reading, but taking [Page 115]the Prophet in his hands, vsed great studie and diligēce, though he knew not what was conteyned in the booke: and hee broughte with him, whatsoeuer was in him, namely, a good desire, cheerefulnesse of minde, and ad­uizednesse in marking. For consider I pray thee, what a thing it was, not to omitte reading so muche, as in the time of trauelling, and especially sitting in a Chariote. Therefore well worthy are they of blame, that can not be perswaded thus to do whē they sitte quietly at home in their owne houses: but supposing such maner of rea­ding to be superfluous, bycause either they keepe cōpa­ny with a woman, or are appoynted to warfare, or bee charged with childrē and seruāts, or otherwise intangled with businesse, they thinke it no parcell of their charge, to apply themselues to the reading of the diuine Scrip­tures. Behold he was an Eunuch or gelded man, and hee was a Barbarian, which both were sufficiēt to make him negligent and carelesse: and yet besides he was in greate honour, & abounded in riches. Adde herevnto also that he was in his iourney, and was caried in a Coach. For to him that in this wise trauelleth by the way, it is no easie matter to be occupyed in reading, nay, it is very harde and troublesome. Neuerthelesse, he through the won­derfull desire and care that he had, ouercomming all lettes and impedimentes, gaue himselfe intentiuely to reading. Wherevpon it followeth, that he vttered not those wordes that a great number nowe adayes haue in their mouthes, namely, when they vse to saye, I vnder­stand not the things that are written, I can not conceiue the deepe meaning of the Scriptures, wherfore thē shuld I bestow my time in vayne? I reade, and haue no body to direct me. As for him, he thought no such matter, be­ing in language a Barbarian, in mind a Philosopher: but he considered rather, that he should not be shakē off, but holpē with grace frō aboue, so that he brought with him [Page 116]that which in him lay, a true indeuour I meane, and di­ligence, whome also let vs imitate, &c. These thinges hath he in that place. Séest thou not, with howe greate sharpnesse and grauitie, Chrisostome cutteth off, and beateth backe the cold and senselesse reasons, that some deynty toothed Cockneys are wont to vse, to the intent to cast from them the care of heauenly things: Truely they are ouerwise, nay rather very vayne in this be­halfe. They proue themselues to be guiltie of a most gréeuous crime, who when they can find a time to be­stow in banquetings and bellychéere, in dicing and car­ding, in tossing to and fro of balles, in huntings in hawkings, in idle ridings vp and downe, yea, in deui­sing wayes to oppresse the innocents, and to spoyle good Citizens of that which they haue, to speake of nothing else more bitter, doe yet denie that they haue any spare time or leysure left, wherein to be occupyed in reading and vnderstanding the word of God. But with Clubs vndoubtedly, I had almost sayd with forkes or roddes and scourges are those most perstilente flatterers wor­thy to be beaten, that are not afrayde to whisper in the cares of soft and delicate men, and of suche as are ouer-lighte of credite, that the studie of the holy Scriptures is altogither vnméete for a noble man, as though for­sooth that true Nobilitie coulde stande withoute the knowledge of true vertues, whiche the Scripture a­lone doth rightly teache, or any noble enterprises bée happilye atchieued, where the foundation of Fayth is not layde out of the worde of God, as thoughe that whyche God hymselfe hathe defyned to bée fayre and expediente in a Kyng, that by mans au­thoritie ought to bée déemed foule and vnséemely in a Noble manne. But rather to lette passe these sh [...]melesse and treacherous flatterers, all true Nobi­litie in déede hath respect to those worthy men, whome [Page 117]especiallye the holye Ghoste, than holye and godly men doe wonderfully for their studye of GODS worde and sanctimony of lyfe commende and sette forthe. So doeth the Scripture celebrate hym whom we spake of, name­ly, Obadias, likewise Naaman the Syrian, 2 King. 5. diuers Princes beléeuing in Christe, Ioan. 12. certaine Centurians, Math. 8. Luke. 7. Actes. 10. a Ruler, Ioan. 14. the Eunuch, Act. 8. Ioseph of Arimathia, Math. 27. Sosthenes, Act. 18. the noble men of Thessalo­nica and Berrhoea, Act. 17. certaine of the family of Cae­sar, Philip. 4. I passe ouer very many godly Kings and Potentates mentioned in the olde Testament: neither do I declare what manner of examples of a Courtelye life and conuersation, maye fruitfully be gathered and obserued out of the Bookes of Genesis, Kings, Esther, Daniel. Of some holy fathers in their Commenta­ries and Histories are greatelye extolled, Apollonius an Ecclesiasticall writer, Abdomênus, Senna, Tertnl. Chrisostome, Nectarius Byshoppe of Constantinople, Ambrose Byshoppe of Millan, Hillary Byshoppe of Orleance, Cassiodorus Author of the Tripartite History, Boetius, Seuerus, Sulpitius, and others: who, besides that they were noble by the pedigrée of their Aunce­stors, and likewise in that they were of greate auctho­ritie in the Churche or Common weale, obtayned also an Honorable name and reporte by theyr handlyng of the holy Scriptures. The consideration of these times of ours compelled mée, inasmuche as I sée nowe euery where the Nobilitie in lamentable sorte to be farre a­waye withdrawen from the Doctrine of Religion, to saye more to Noble men, than I was purposed to haue done. Lette vs nowe therefore passe forward to the o­ther degrées.

If thou be a Iudge, Consull, or Pretor, surelye, séeyng it belongeth to thy office to take vppe contro­uersies [Page 118]risen among men,Iudges, Con­suls, Pretors, must exercise themselues in reading the holy Bible. wisely to publish and set forth lawes and ordinaunces, to reléeue the afflicted, especi­allye widowes, fatherlesse children, and all persons in generall that are vnworthily oppressed, and neither for fauoure nor for hatred to tourne aside from equitie, to take vpon thée the defence indifferently both of the poore and riche, weake and mightye, small and greate: it shal become thee before all men continually to reade the ho­lye Scripture, wherein are founde moste waightie ex­amples and preceptes, which maye in all thine actions and dealings putte thée in remembraunce of Iustice and equitie. Reade in especially Exod. 18.23. Leuit 19 Deut. 1.10.15.16.17.22.24.27. Iudg. 2.3.1. King. 1.2. Paral. 19. Prouerb. 18.24. Psalm. 82. Ies. 5. Iere. 5.22. and other places moe else where. So highly oughte all good men to estéeme of the worde of GOD, that they shoulde co­uet to haue the lawes putte forthe by Emperours and Kings tried and examined by the rule thereof: and if a­nye clauses be founde not throughly to agrée wyth the doctrine of Christ, that those then either to be corrected, or vtterly to be excluded from the compasse of Christian equitie. But howe shall anye Iudge perceiue whether the ciuil lawes doe aunswere to the rule of that doctrine or no, if so bée he hathe neuer at any time bestowed a­ny study in it? for if a man shall content himselfe onely with the lawes once broughte in and established, and (without anye further triall of them) haue no regarde at all to the sacred Scripture, verily this man maye bée iudged to be in no better case th [...]n a Pagan or Miscre­ante. But it pleased the moste godly and wise Princes, Constantine, Valentinian, Theodosius, Lotharius, and manye others, otherwise to determine: Who, séeyng many lawes to be more hard and sharpe, than that they ought to enioine Obedience to men that professe Christ and true Religion, chaunged some of them, and other­some [Page 119]they vtterly abolished. For in déede they truly iud­ged, according as the case requyreth, that the worde of GOD oughte to be preferred before all mannes lawes whatsoeuer, and that inferioure lawes cannot be ta­ken for iuste and vpright, that are founde in anye parte to varie from the highe and supreame Lawe of GOD.

But if thou professe thy selfe to be a Souldiour,Neither must souldiors neg­lecte to reade the holy Scriptures. then soothly euen for this cause, forsomuche as nowe in these dayes through the negligence of Captaines the good or­dinaunces of warlike discipline are (for the moste parte) disanulled, thou standest in more néede to taste of the ho­lye Scriptures, and euen by little and little to drinke them in (as I may so saye) with full draught. For oute of them shalte thou learne to stande in awe of GODS Maiestie: and shalte be admonished verye earnestlye not so vngratiouslye héereafter to abuse (as Souldiors doe nowe euerye where, common souldiours especially, more vile than anye barbarous and hyred Carian) one while the moste holye name of GOD, and otherwhile o­ther thinges, whyche oughte to be moste highlye estée­med of all, and not withoute a certaine reuerence and signification of Honoure and Feare, once to be na­med or spoken of. O howe horrible and vnspeakeable blasphemies doe these common Campe followers, and sellers of all manner of riffraffe, daylye vomite oute of their mouths? Verily I whollye quake and tremble, and am afraide leaste the earth shoulde open, so ofte as I stande or sitte in companye, where some thinges are discoursed as touching the vncredible crueltie of these newe kinde of Souldioures for doubtlesse to the people of old time I suppose that such were not known.

Why do they not therfore at the length take the ho­ly Scriptures into their handes, and oute of Moses Deut. 11.12.13. oute of Iehosua 23. oute of the Psalme [Page 120] 144. oute of Iohn Baptiste Luke 3. and other places moe, learne, with what fidelitie, integritie, and disci­pline they oughte to be conuersant in warre, and with what conditions to looke for ioyfull victory at the hands of Almighty GOD? If by no other meanes, yet truelye euen by the vngodlynesse alone of the souldiors of thys tyme GOD beyng prouoked to anger, iustely sendeth downe vpon the earth, which now al prouinces do féele and bewayle, euen the vttermoste of all extremities and calamities, Doubtlesse I am persuaded that it can­not come to passe, that those Chieftaines shoulde euer obtaine anye glorious victory, and triumphe ouer their enimies, being garded and enuironed with wicked soul­diours, and now and then fighting without cause why, caste themselues headlong into wonderfull daungers. For the sinne of one false harted souldiour, whiche had priuily kept to hymselfe some of the thinges that were commaunded to be destroyed, all the whole hoste of GODS people was broughte into greate hazarde. Ie­hosua 7. Then what may we looke for, where so huge a rablement of moste vile and treacherous souldioures are dayle hyred, for the warres? But I remember that whyche Anacharsis on a time demaunded of one, name­ly, Whether those that saile ought to be counted among the quicke or deade? And hée added the cause, that when they are thought to be in greatest safety of all, they are no further off from death than the thickenesse of the shippe borde: that is, a three of foure fingers breadth. Whiche reason Iuuenall in his Satire 12. forgate not to render, saying: [Page 121]

Goe nowe thy waye, and to the Windes,
thy lyfe and soule commit,
And truste vnto a brittle borde,
as thoughe full safe on it,
Thou mightste remayne, when further off
from death thou shalte not be,
Than ynches foure, or seauen at moste,
Beet nere so large a tree.

And surely euen as doubtfull and vncertayne is the life of those men that serue vnder the standerdes of any Emperoure or Capitayne whatsoeuer within the sight of their enimies Campe. For among so manye wea­pons of the enimies, so many Darts and Halberds, so many Swordes, and (as nowe the manner is) amongst innumerable bullets of Gunnes, whyche are shotte ve­rye swiftely and very farre off, who can be sure of hys life so muche as one moment of an houre? Alas howe often commeth it to passe, that a manne sitting in his Tent dores, or being in the Towne and Castell besie­ged, or at home in hys house doyng of some worke, and thinking of nothyng lesse than of death, is sodainely ta­ken awaye with one of these bullets? There is no re­gards or difference of the Emperoure, Marshall of the hoste, Standerd-bearer, common Souldiour, pezaunt Scullion. Moreouer, as nowe adayes (for the moste parte) warres are made, and Souldiors doe liue all verye dissolutely and intemperatelye, ofte tymes it happeneth, that contagious disseases doe spreade a­broade throughe all the troupes and bandes: by means whereof many moe are consumed with burning agues, with inflamations, with perillous flixes, wyth the pe­stilence, wyth hunger, wyth thyrste, with colde, than wyth the force of theyr [...]. Wherefore, like as [Page 122]in tymes paste there were some that counted it a hap­py thyng, in case they mighte dye in battell, and winne as greate renowne after their deathe as didde the La­tines, or worthy Romaynes, whereby they woulde signifye and proteste the inuincible fortitude of theyr mindes, euen so nowe lette oure men of warre in these dayes worthilye estéeme it as a principall pointe of prayse and commendation, if it fortune them, béeyng beset on euerye side wyth so many and greate perilles, to dye, not as the common sorte of souldiours vse to do, but as true Christian warriours in déede. But no such menne can dye valiauntely eyther for the glorye of GOD, or for their Countrey, or else returne home wyth tryumphant victorye, saue those onelye, that when they are quiet at home in their houses, doe so exercise themselues in reading the Scriptures, that afterwarde when they muste watche abroade in the wilde fieldes, and abide all bru [...]ts that shall fall vppon them, they maye comforte themselues mutuallye out of the worde of GOD, inflame their mindes wyth courage, call rightelye vppon GOD, committe the safetie as well of theyr soule as bodye to hys tuition, and make confessi­on of their Christian Faith. And surely it behoueth as well all other Christians, if at least wise we wil hear­ken to Saint Paules counsell, as also those vndoubted­ly that followe the Campes of Christian Princes, to be euermore throughlye furnished with the whole ar­moure of GOD, and to haue their loynes girded about wyth Trueth, their breast fenced wyth the breastplate of Righteousnesse, their feete shodde with the prepara­tion of the Gospell of Peace: and aboue all to take the shielde of Fayth, and to put on the helmet of Saluation, & lastly to beare alwaies in their hands the sword of the spirite, whiche is the worde of GOD (of whych inward and spirituall weapons a type and resemblaunce wée [Page 123]maye daylye in oure minde beholde in the outwarde weapons of the bodye) whereby they may bee able to stande faste againste all the assaultes of the diuell (the common enimye of mankinde) and to repulse the firy darts, that hee neuer ceasseth to hurle at them.

Further (sayth an other) I am a Lawyer:L [...]wi [...]rs oug [...] to be famili­arly acquain­ted with the holi Scripturs what haue I to doe with the Scripture? Shall I tell thée? Very muche. For it is to be wished by all meanes, bothe of thy selfe, and of all that craue thine ayde in the Courte, that thou werte in déede wyth a certaine addi­tion suche a one, that is to saye, A Christian Lawyer. Thou makest thy vaunte I am sure that thou wilte do all thyngs according to righte and equitie, and challen­gest to thy selfe both the power and will so to doe. But verye hardlye shalte thou make anye man beléeue that thou arte of this minde, vnlesse thou imbracest also the pure Doctrine of Religion, and by the direction thereof envre thy selfe, to deale faithfully and truelye in all thy procéedyngs, and to prosecute the things that are lawfull and iuste. In some Countries the Lawyers are euill spoken off, and noted to be scante good Christi­ans. Thys blotte shall hée wype cleane awaye, whom the people shall perceiue earnestly, and wyth an vnfai­ned disire as well of profiting in godlynesse of lyfe, as also of finding out and obseruing of equity, to pervse the holye Scriptures. Lactantius Firmianus, and af­ter hym Saint Hierome, doe wonderfully commend one Minutrus Felix, a notable Lawyer of Rome, for hys excellent knowledge of holye Doctrine: what let is there then, why the Lawyers of oure tyme shoulde not imitate thys manne in the studye of Heauenlye thyngs?Phisitions also muste deuout­ly trau [...]ile in the Scriptures

Moreouer, by the selfesame Law and condition must Phisitions knowe themselues to be bounde also, especi­ally [Page 124]forbicause they haue a singuler commendation of theyr Arte and full of aucthoritie taken out of the holye Scriptures themselues. For they bragge very muche, that by the mouth of the moste wise Hebrue Iesus the sonne of Syrach Chap. 58. Phisicke is commended as a thing giuen of GOD for the necessitie of mans lyfe: and that moste holye menne, as the Prophete Esaye [...]. King. 10. Esa. 38. the Euaungeliste Luke Coloss 4. and others moe, haue exercised the same Arte to their singu­lar prayse. Certes Hipocrates the Prince of Phisitions, béeyng but a Heathen man, in hys booke De decenti ornatu, sayth that the knowledge of GOD oughte ines­pecially to bee rooted in the hearte of the Phisition, and that in disseases and maladies hapning, Phisicke should verye reuerently behaue it selfe towardes GOD. From whome disagréeth not Galen, in his ninth Booke and fiftéenth Chapiter, De Hipocratis & Platonis degmatibus, and in hys worke De animi moribus corporis temperatur [...] sequentibus, that is, Touching the maners of the minde followyng the qualities or temperatures of the bodye, the eleauenth Chapter. And all men doe greatelye co­uet and desire to attaine vnto a certaine happinesse in making and ministring of medicines. But thys dexte­ritie can they by no meanes looke to come by, vnlesse they call vppon GOD wyth a true and liuely faith, and prouoke their patients likewise to doe the same. Whi­che, that they mighte diligently doe in déede, we reade, that it was well prouided in the councell of Lateran Cannon. 22. whyche is referred also among the De­cretals De Penitent [...]s & Remissionibus, C. Cum infirmitas. And Hostiensis expounding the same, sayth: that those Phisitions doe grieuously sin, which obey not that most wholsome law. And I know not truly how it commeth to passe, that all sicke folkes for the most part, do more willingly call for him, and commit their life vnto him, [Page 125]and trust assuredlye that they shall be holpen of him, whome they perceyue and vnderstande to be a louer of Gods holy word, and a follower of true Christian pie­tie and godlynesse: in like cace, as if they were persua­ded, that what Arte is not able many times to do, that might he supplyed by sanctimonie of life and Prayers. After which sort verily we haue knowē many in times past restored to health by most holy mē, more no doubt through feruent Prayer vnto God, than by any medi­cine though neuer so artificially made. So also dothe Sainct Iames Chap. 5. commaund that to the anoyn­ting with oyle, holy Prayer should be adioyned. It fol­low [...]th therefore, that the Phisition, if he diligentlye pervse the Bookes of holye Scripture, shall very well prouide, both for the saluation of his soule with God, and also for his credite and estimation amongst men, yea and besides all this, he shall obteyne of God happy successe in his Science, and in all his procéedings.

But now, he that is a Merchante,It is expedi­ent that Merchant men also, and Artificers, should profit in the Scrip­tures. and compassed a­bout continually with innumerable affayres and dea­lings belonging to his trade and Merchandise, tossed and turmoyled too and fro, now hither, now thither, and neuer at anye certayne stay, ought euer and anone to bestow some time in sifting and examining of his owne conscience, and in commending the safetie of his bodye and soule into the hands of God: and that so muche the more often, by howe many more and gréeuouser perils both by Sea and by Lande, he séeth himselfe to be cast into euery minute of an houre. He ought moreouer to labour by all meanes possible, that credite and trusti­nesse, whiche is a certayne constancie and truth both of sayings and doings, maye appeare in all his actions, which then chiefly commeth to passe, when he inforceth himselfe to abide by his worde and couenant, when hée dothe not counterfet or adulterate the wares broughte [Page 126]home from anye place, but without vanitie, withoute fraude or guile, withoute the conceyte of filthy gayne, vttereth and selleth the same. But that any man should in this wise giue both vnto God that whiche is Gods, and vnto men the things that are mens, it is very vn­likely, nay, it is impossible, except he shall firste déepely imprint in his mind the commaundements of God, put forth in the holy Scriptures, as touching buyings and sellings, as touching diuers and sundry kindes of con­tractes or bargaynes, Leuit. 25. and elsewhere: of pay­ments, Leuit. 19. Deut. 24. of pawnes or pledges, Exo. 22. of iustice and equitie in weightes and measures, Le­uit. 19. Deut. 25. Prouer. 11.20 (out of whiche oracles, as out of welsprings, doe flow all ciuill lawes deuised and made of like matters.) The selfesame iudgement is to be giuen of all artificers and craftesmen in generall.

Where if it were so nowe that husbandmen knewe,To husband­men also is commended the reading and hearing of the Scrip­tures. howe greatly their state and condition is euery where commended in the holy Scriptures: but who is able to recken vp the places, wherein are propounded and put forthe examples, sentences, precepts, comparisons, pa­rables, taken and drawen from matters of husbandry? if they knewe likewise, what duties of godlynesse are prescribed vnto them towardes the pore and towarde strangers, Leuit. 23. they woulde no doubt make muche of those Bookes, and suffer no daye to escape, wherein they would not bestow some time at home, eyther eue­ning or morning, in reading and meditating the worde of God. Doubtlesse, the things that are conteyned in thē, be farre more excellent, than those whiche Chryso­stome in hys 19. Homilie to ye people of Antioch, setteth downe as touching the honestie and vertuous conuer­sation of Husbandmen: though (I graunt) his allegati­ons are not to be despised, yet for breuities sake, I will not héere insert them. And for so much cōmonly as these [Page 127]kind of men do inhabit, and dwell farre off frō neybors, and besides haue not alwayes the Ministers of theyr Churches néere hand vnto thē, it cā not be, but very re­quisite and necessarie, that at leastwise, the good man of ye house himself, especially where there is great store of children a seruants, & many workemen are dayly hired (as it v [...]ually cōmeth to passe in husbādry, being for this cause very worthy of commendation) should so profite & go forward in the doctrine of Religiō, that he might be able to goe before his houshold and familie in inuocatiō & prayer, sometimes to opē and declare the chief points & principles of faith: and (in case anye casualtie or mis­fortune so require) to lift vp him that is beaten downe with affliction, or other necessitie, to comfort those that be sicke and like to die, whether they be in his owne, or in his neyghbours house, to arme and strengthen wyth places of holy Scripture the partie that wrastles in the last agonie of deathe, to instructe his children in some measure in the wayes of godlynesse, and when they of his housholde are letted by vuseasonable weather, or o­ther occasion, wherby they can not resort to the Church to heare the worde of God expounded by the Minister, then he to reade something [...] vnto them out of the holye Scriptures: after whiche sort truly we knowe that the holy Patriarkes, and innumerable others haue in olde time bin accustomed to do. What shall I say further? There is no house that can rightly be called a Christiā house, except the worde of Christ dwell in it, and some­thing be dayly vttered & hard as touching holy matters or points of Diuinitie. Euery wel ordered & true Chri­stian familie, ought to represent the forme & similitude, as well of the common weale, as also inespecially of the Church, and that most chiefly by ye continuall hā [...]ing & intreating of ye word of God. Neither cā it be pretēded, yt any person is vnapt or vnfit to be taught. If it to fall [Page 128]out that euen little children doe soone perceyue wordes tending to laughter,It is expedi­ent that Boyes and Mothers also be instru­cted in the holy Scrip­tures. or otherwise vnprofitable, lighte, I will not say, lewde and filthy, and cā find the meanes readily ynough to r [...]peate them agayne, why shoulde they not as well learne nowe and then somewhat as touching godlynesse of life, and Christian Religion? wherefore Chrysostome in his 2. Homilie vpon Iohn, with a very sharp and controlling kind of spéech ratleth vp parents, saying: That they do prouoke Gods wrath against themselues more than they would thinke, when they count it to be troublesome and ouertimely to haue their children trayned vp in the exercise of sprituall things: Do not so accompte it, (sayth he) do not so e­steeme it. This age doth of all other stand most chiefely in neede of Spirituall admonitions: it is greene and ten­der, and quickly drincketh in the liquors that are drip­ped into it. If any man wil go about to draw them euen from their cradles, and (as yee would say) from the very traces of sinne, vnto the way of vertue, he shal confirme them in a certayne stayednesse and nature of godly li­uing. Neyther will they lightly of their owne accorde, fall into a worser biasse, where they haue with suche a custome as this, bin allured from their tender yeares vn­to vertue. By this meanes also they shall the more wil­lingly both honour and reuerence their elders. Agayne, they shall be made more fitte to deale in any worldly affayres. Thus much hath he there. I am compelled to adde heerevnto out of the same Authoure, that is to say, the golden wordes of his golden mouth, written in his 21. Homilie vppon the Epistle to the Ephesians. Wouldest thou haue (sayth he) thy sonne to be well nur­tured? bring him vp frō his youth in the feare and nour­ture of the Lord. Thinke it not to be superfluous, if hee heare the holy Scriptures: for there shall be first heare this: Honour thy Father, and thy Mother. Therefore [Page 129]this is done for thy behoofe. Say not, it belongeth to Monkes to heare the Scriptures. Shal I make my sonne a Monke? No, it is not needefull for him to be a Monke. Why fearest thou that whiche is greatly for his profite? Make him a Christian. It is chiefely requisite for world­ly folkes, to knowe what things are taught them out of the Scriptures, especially for children: for there is muche folly in that age. And that folly of children is muche en­creased, euen in outward things, when they once know that those noble men also whome they haue in admira­tion, are subiect to infirmities, and afrayd of deathe. Of which sort was this, that Achilles, when he saw that hee must now dye for his concubine, repented him then of his deede: of which sort is this also, namely, when one is drunke, and manye other suche things are committed. These medicines therefore are needefull. For is it not to be thought a poynt of greate folly in thee, to sende thy children to learning, and to prouide them Scholemay­sters, and to see that nothing bee wanting for their in­struction, and in the meane time not to bring them vp in the nourture and chastisement of the Lorde? There­fore do euen we first of all reape the fruite of this thing, that is to say, through our owne defaulte, we haue hare­braynd, vngracious, disobediente, and vnmanerly chil­dren. Let vs not then thus do, but let vs obey this bles­sed Apostle, who giueth vs good councell: let vs bring them vp in the instructiō and information of the Lord. Let vs set before them an example, causing them from their tender youth diligently to apply the reading of the Scriptures. Wo is me, whilest I am thus continuallye speaking, I seeme to do nothing else but trifle: howbeit, I will not ceasse for all that, to do that which mine office bindeth me to do. These things hath he. All that Ser­mon of his is very worthye to be read, as in whiche hée sheweth with manye reasons, that those (when all is [Page 130]said) do best prouide for their children, and lay open vn­to them the way to riches, peace, and tranquilitie of life, happie estate, and to preferment in Princes courts, whiche haue a care ouer them that they be instructed e­uen from their infancie in the holy Scriptures. To bée short, the husbande and the wife, the parentes and chil­dren, the maisters and seruantes, the mistresses and maydes, may find in the holy Bookes infinite as well preceptes, as examples, whiche it is not néedefull to re­hearse, as touching all those things that it behoueth e­uery one of them to doe in their seuerall state and cal­ling. The same must thou thinke to be spoken both vn­to widowes and virgins, of whose care and diligence, like as also of the instruction of children in the holye Scriptures, we haue aboue somewhat discoursed. So far-forth therefore is that true, which Saint Augustine sayth, De verbis Domini Sermone. 19. namely, that vnto all estates of mē there is prescribed in the sacred bookes a rule to liue by, and that all and euery sexe, age, and de­gree, is prouoked to leade an vprighte and godly life. Therefore (as we began to saye before) not onely those that are appoynted to the Ecclesiasticall ministerie, but also generally all Christians, of what estate or conditi­on soeuer they be, ought dayly to bestow sometime (at the least) in reading and pervsing the Bookes of the Prophets and Apostles. The continuall meditation of the Scriptures, is not the priuate and peculiar office of some fewe persons, but the common and publike dutie of all Christians. I graunt in déede that the godly and learned Pastors of Churches shoulde goe before, but yet muste all other states and degrées followe after. There is none, neyther one nor other, that can bée de­barred from this daunce. There is no man in this life in all respectes so perfite, vnto whome remayneth not some thing more to be learned: no man so exactly ac­complisheth [Page 131]his dutie, but that some good man (for I speake not of anye slaunderous and enuious cauiller) may say vnto him: this would be amended. Wherefore I beléeue there is not any man liuing, whiche by the rules and exhortations of the holy Scriptures, may not onely become better learned, but also better qualified, and which by reading of the word of God, may not bée made more strong and couragious to all good actions of life whatsoeuer. A greate offence it were doubtlesse, to surmise, that the Philosophers, or anye other persons besides shoulde be able, better to prescribe what euerie one ought to do, or to leaue vndone, than God himselfe. Certes the Philosophers, Lawmakers, and other worldly wise men, when they dispute of duties, doe of­tentimes erre. Euidente proofes héereof we haue in Plato, Aristotle, Panaetius, Cicero, and such like, whyche doe commonly one carp and controll another. Neyther doe they commend any thing as comely and honest, but so far-forth as it is déemed to be suche by the opinion of men. But the Prophetes and Apostles coulde not erre, bicause they were taught by the holy Ghost (who is the spirit of truth, and voyd of all error:) yea & they so vrged & commanded all things, as they knew ye same to be al­lowed of God. But to frame ye life and maners in suche wise as God maye be pleased with them, is no doubte a most soueraigne thing, & highly to be desired of all men. And in déede ye Philosophers cā after a sort tell vs what one man oweth vnto another, but what mā oweth vnto god, how God shuld rightly be worshipped, of true faith in God, & remissiō of sins, of ye inward spirituall righte­ousnesse of ye heart, & of other things like vnto these, they do not so much as make any mētion at al, much lesse cā they perfitly declare thē. As oft as in the writings of ye Philosophers, ther happen any place as touching God, or as touching ye duty of man towards God, we sée how [Page 132]coldly, slenderlye, and obscurelye, they runne ouer it. Which truely that it shoulde so come to passe, God vn­doubtedly had ordeyned, & that eyther for bycause they were conuicted in their owne cōsciences, and stayed not vpō any sure foundation in these their disputations: or else for that it was not their proper charge, but was re­serued for others, the Prophets, I meane, & Apostles, & their Disciples: and finally, for so much as God would haue all men to be admonished by this meanes, that the perfite knowledge of God, and of his will, is to be lear­ned, not out of the Bookes of the Philosophers, but on­ly and alone out of the holy Scriptures. And this is that in effect whiche the Apostle meaneth 2. Timoth. 3. when he saith: That the holy Scripture inspired of God, is profitable to instruct in righteousnesse, that the man of God may be perfect, and prepared to all good works. Wherevnto, Sainct Augustine hauing respecte in hys 2. Sermon vpon the 90. Psalme, very wittily said, That the holy Scriptures are letters patents, sent downe from the heauenly Citie to vs, which do exhort vs all to lyue well. Wherfore, whosoeuer coueting to reade the holy Bible (wherein is most absolutely cōprised all the disci­pline cōcerning ye duties of all and euery Christian, as wel towards God, as towards men) and to reforme his maners accordingly, requireth the same Bible to bée reached vnto him, he shal more truely a great deale say of it,There be cer­tayne duties common to all Christians, whiche it is needefull for thē to learne out of the ho­ly Scriptures. Giue me my Maister: then long ago Cyprian vsur­ped ye like saying, as oft as he meant or spake of ye most famous writer Tertullian (if we may credit Hierome.)

But I will procéede somewhat further to speake of certayne dueties which are common to all Christians, and yet in the meane time can not rightly be performed of any man, without the reading and knowledge of the Scriptures. Howbeit, I will speake only of the chiefe & principall, wherevpon depend other almost infinite. In [Page 133]the explication whereof we will gather togither those reasons, wherewith the consciences (I hope) of men shall so be stricken and pierced thorow, that whosoeuer wil be counted in the nūber of Christians which make not their vaunt at the least of the vaine title, maye ea­silye vnderstande, that hée hathe of necessitie to applye himselfe diligentlye to the reading of the Scriptures. Whyche thyng that wée woulde doe and accomplishe, we haue once before promised alredye.

Tell me therefore, whosoeuer thou be,All Christi­ans muste en­deuor to shewe themselues to be true mem­bers of the Churche. and haste a desire to be called a Christian: I meane suche a desire as is vnfayned: oughtest thou not (if thou couetest in déede to be that whiche thou faine wouldest) to laboure by all meanes possible, to declare thy selfe to be a true and liuely member of that spirituall bodye, whyche is the Churche, and whereof Christe is the heade? for thus we reade of all men, of what age, sexe, dignitie, or con­dition soeuer they be that are regenerate and borne a­gaine in CHRIST, Rom. 12. Wee being many are one body in CHRIST, and euerye one seuerally one an o­thers members. 1. Corinth. 12. Wee are all baptized by one spirite into one body, whether wee bee Iewes or Greekes, or bonde, or free, and we haue al tasted of one spirite. And in the same Epistle and tenth Chapiter. Wee that are manye, are one breade and one bodye▪ for wee are all partakers of one breade. Ephes. 4. One bodye and one spirite, like as also you are called in one hope of youre calling. One Lorde, one Faith one Bap­tisme, one GOD and father of vs all. Chap. 5. Wee are members of his body, whyche is the Churche. There­fore thou canste not choose, if so be thou wilte be counted better than an Ethnicke, Iewe, or Turke, but testi­fie by some meanes, that thou arte indéede a true, liuelye, and effectuall working member, of the holye Churche of GOD. But if thou canste not be the mouth [Page 134]or the eie, that thou mightest sustaine the roomth of a Byshop, and gouerne the Churche by commaunding & ordeynyng whatsoeuer things should be profitable and necessarye: if thou canste not be the tongue, whereby thou mightest publikelye teache and prophecie in the Churche: if thou canste not be the hande, to dispose the Sacramentes or goodes of the Churche: yet surely thou mayste be the eare, thou mayste be the finger, thou mayste be a parte of the breaste, and (to make an ende) thou mayste and oughtest to be of that Churche, whyche standeth in néede of verye manye Ministers, and is alwayes occupyed aboute manye thynges, some certayne member, and that truelye quicke, liuely, stirring, and suche a one as is bewtified both with féeling and mouing. Onelye take héede thou dispayre not: and accounte thy state to be happye, if thou mayste haue place in the Churche, but euen a­mong the basest and weakest members, so they be sounde, and not as yet for their rottennesse to be cutte quite awaye. But there is no common wealth that ac­knowledgeth that manne to be a Citizen and suffereth him to enioy the common priuiledges of the Countrey, whyche doth not reuerence the Magistrates in it, but refuseth to obey them: whyche will not embrace the vprighte Lawes and excellent Statutes, that are the verye sinewes of Common weales, neyther pro­mise that he will liue after them. Neither in very déede deserueth hée the name of a good Citizen, that careth for none of those thynges, whyche pertayne eyther to the dignitie of the Common wealth wherein he liueth, or to hys duetie in defending and adorning the same.

Howe then shall the Churche iudge thée to be a liuelye member of hirs, incase thou doest not homage, as thou arte bounde, vnto CHRISTE hir heade? [Page 135]incase thou neuer bethinke thy selfe to vnderstande the Doctrine of CHRISTE? incase she perceyueth no lyfe of Fayth, no motion of anye good actions to be in thée? the Churche finally is not holpen by any duety or diligence of thine. For why, it is certayne that all the godlye do receiue lyfe and mouing, from CHRISTE their heade, and from hys worde. CHRISTE is the life of the Churche, who powreth abroade after a wonderfull manner his vitall powers into all hys members: and the wordes whyche CHRIST spea­keth, are spirite and lyfe: Ioh. 6. and againe, by the worde of GOD the faithfull do liue: Deut. 4. Math. 4. Is any of you so fonde and foolishe, as to thinke him­selfe for thys cause onelye to become a member of the Churche, for that he doeth nowe and then, or (if hée will) euerye daye in the wéeke, repayre corporally to holye assemblies? Nay it behoueth thée to be ingraf­fed and linked into that bodye in spirite, like as in ve­rye déede the selfe same bodye is spirituall. But the spirite is nourished and sustained by the word, wyth the which it hath a certaine Anologie, or proportion. Now therefore if so be either when thou arte present in Ec­clesiasticall assemblies, whiche are especiallye orday­ned for the handling of Gods worde, or when thou art returned home to thy house, thou intentiuely readest the worde of GOD, hearest it, and layest it vppe in thy mind: then, beléeue me, shalt thou bée reputed and taken in very déede for a liuely member of the Church. And truely this is a verye small matter, and easie to be done, whyche (as a testimonye of thy engraffing into the Churche) wée requyre at thy handes. For if thou refuse once to ensearche the Scriptures, doubtlesse I doe not sée howe thou shalte bée able to perfourme anye thyng worthye of commendation. Hée [Page 136]that cannot abide, to apply himselfe to the hearing and reading of Gods worde, wythout the which there is no accesse vnto Faith: howe shall we suppose, that he can be broughte to accomplishe anye workes or dueties of Loue flowing out of Faith? for soothly where the word of GOD is, there is hearing: where Hearing is, there is Faith: where Fayth is, there followe of necessitie the workes of Loue. Be carefull therefore, to heare, reade, and vnderstande the worde of GOD: so shalte thou haue Faith and the fruites of Faith and Workes: yea, and so shall all thinges redounde to the common e­difying and encrease of the wholebodye of the Churche Ephes. 4.

But I haue further to demaunde of thée O Christi­an (for I doe as willingly for mine owne parte attri­bute this glorious title vnto thée,Euerye Chri­stian ought to bee readye to render a rea­son of hys Fayth to eue­rye one that asketh it. as thou for thy parte arte willing to heare it:) Wherefore, I praye thée, art thou called a Christian, but bycause thou beléuest in IESVS CHRIST, and haste once receyued baptisme, as a seale of this thy fayth, and of the Righteousnesse thereof. But howe wilte thou perswade vs that thou beléeuest in CHRIST, if so be thou be ignorante of the articles of Fayth? if thou canst not make confession of thy Fayth? and so ofte as néede is render an accompte of the same? for there are certayne generall preceptes prescribed indifferently to all Christians, as: Hee that beleeueth, shall be saued. Math. 28. Rom. 10. &c. He that confesseth me before men, I wil confesse him before my father whiche is in Heauen: Math. 10. Marc. 8. and Luke laste. Againe, Rom. 10. With the hearte man beleeueth vnto Righteousnesse, and with the mouth confession is made vnto Saluation. Moreouer, the Apostle Peter in hys seconde Epistle and thirde Chapiter sayth: that all those that haue giuen their names vnto Christe, or are called Christians, oughte so farreforthe to procéede in [Page 129]the study of the holy mysteries that they hauing hearde ye truth of their Faith out of the Prophets and Apostles declared in the Scriptures, mighte fully and substanti­allye comprehended the same, and also be able euerye man for himselfe at all times, and to euery one that re­quyreth it, to render a reason of his faith and hope. But that any man shoulde be able to confesse his faith, and to yéelde an accompte thereof, that hathe not béene some space conuersante in the sacred Scriptures, it is by no meanes probable or likely. For it is one thing simply to make a confession of Faith, and an other to render an accompte of Faith. As for the one, it maye readilye ynoughe after a sorte be performed of euerye manne, especiallye when there is no perill of persecuti­on néere at hande: and there is no manne in a maner, which hath not séene at one time or other, many folkes so to haue learned and repeated by hearte the Symbole of the Apostles, yea, and the Nicene Créede, and that now & then also in an vnknowen language, as Popin­iayes are wont to chatter whē they bid men good mor­rowe or good euen: but as touching the other, he that will do it, must of necessitie declare, that his faith is vp­holden by the worde of GOD it selfe, and (as Paule speaketh Rom [...]) confirmed with the testimony of the lawe and the Prophets. For thou arte vtterlye de­ceiued, incase thou thinkest it lawfull for thée to put ouer the office of beléeuing to another, and to be suf­ficient, in case thou confessest thy selfe to beléeue, as thy Godfather beléeued, which vndertooke and gaue his worde for thée at the holye Fonte, or as the Churches beléeue, or as the Ministers of Churches. For vndoub­tedly in the matter whyche appertayneth to the euer­lasting saluation of the soule, euerye manne oughte to be his owne factour, to be nearest vnto hymselfe, to gage hys owne proper Fayth béefore GOD, and the [Page 130]Churche, wyth hys owne proper hearte to beléeue vnto Righteousnesse, and with his owne proper mouth to confesse vnto Saluation. For like as it profiteth not thy bodye, in case an other manne taketh meate for thée or in thy steade, and thrusteth it into his owne mawe, and in the meane tyme, leaueth thée hungry and almoste hungersterued for wante of foode: euen so arte thou wonderfullye deceyued, when thou wéenest that it will be behouefull for thy soule, in case thou thy selfe beyng ignoraunte of the thynges that belong vnto Faith (whilest I meane thou arte bothe of age and vnderstanding méete to haue learned the worde of GOD) and making no confession at all, an other man doe declare hys Faith before GOD and his Churche. This is not the waye, no, this is not the way, beléeue me, to attaine vnto the scope and marke of Saluation. Those saide preceptes of beléeuing, of confessing, of rendring an accompte, doe in verye déede binde euerye particular man withoute anye difference. Be yee rea­dye (sayth Peter) to gyue a reason alwayes, and to e­uerye one that asketh. But how canste thou hope that thou shalte haue at all tymes, and in euerye place, ey­ther thy Godfathers and Godmothers, or teachers of the Churche to be present wyth thée, whyche wyll doe so muche (I meane make answere) for thée? And for this verye cause is the custome commonlye receiued in the Churche, that the confession of Fayth shoulde vp­on Sondayes and Holy dayes, be recited in suche a forme, as albeit there be but one common Faith of all, like as there is but one GOD, and one Baptisme, yet it shoulde not be saide in common, we beléeue in one GOD: but, I beléeue in one GOD, to the intent ve­rily euery man might perceiue, that he hath for himself both to make confession, and also to render a reason of his faith. For whiche cause also, when Baptisme is [Page 131]ministred, it is vsed in all Churches and Prouinces after one and the selfesame manner: as for example, e­uery one being asked the question of the minister of the Church seuerally, aunswereth for himselfe, and sayth: I beleeue in GOD the father, I beleeue in Iesus Christ hys onelye begotten sonne, I beleeue in the holye Ghoste, and so foorthe: as touchyng whyche order of questioning and aunsweryng, there is plaine mention Act. 8. where is touched the regeneration of the Ethio­pian Eunuch. Neither can it be declared, howe great a pestilence that fond opiniō of Faith inuolued (as they terme it) scattered abroad by certaine vnlearned ideots, hath broughte into the minds of menne, where by they thinke they do inough, when they professe thēselues to beléeue, as other men beléeue. For doubtlesse here vpon hath risen a moste perillous securitie. Yea it hath come to passe by little and little, that those which should haue obtayned saluation by faith, haue bin so bold as vtterly to neglecte and contemne Faith. But those that haue once neglected & cast from them the care of their faith, howe is it possible that they should afterward performe the workes of Charitie, especially such as are pleasing and acceptable vnto GOD, of which sort are those onely and alone that flowe and procéede from Faith? And in whom there is neither Faith nor Charitie, the same must also of necessitie be destitute of ye benefite of hope. These things being thus determined, it followeth, that suche persons are hitherto fallen away from the grace of GOD, and oughte not to be made anye better accompte of (if we haue regarde to spirituall blessings) than Pagans or brute beastes. Than whiche estate doubtlesse, especiallye of a man that is baptized and glorieth in the name of CHRISTE, nothyng can bée sayde or thoughte, more wretched or myse­rable.

The manne that hathe eyther no Faith in hym at all, or suche as is verye slender and vnperfecte, neyther vseth to stirre vppe, to nourishe, to encrease, and confirme the same by reading and meditating of the worde of GOD: that manne (I saye) whatsoeuer he bée, looketh in vaine to receiue anye spirituall bene­fites at GODS hande. But that Faith do we affirme to be nothing, or as slight and slender a thing as maye be, whiche onelye is implicita, that is to saye, inuolued or enwrapped, suche I meane as is fast fixed and locked vppe in the breaste of an other manne, but hath no ma­ner of place in thine owne. Therefore euen as Fayth is looked for at thy handes, and muste issue from thine owne selfe, so is the reading and knowledge of GODS worde, wherein are declared the principles of Fayth, and whereby the liuely iustifying faith is kindled and nourished in the mind, likewise requyred at thy hands, & must of necessitie also procéede from thy selfe. And to thys end pertaineth that rebukemēt, or cōplaint (whi­ther it be) of Chrisostome in hys sixtéene Homily vp­on Iohn: Some there be (saith he) more fonde than chil­dren, that saye: Blessed is euerye soule that is simple: and hee that walketh in Simplicitie, walketh in Faith.

This truelye is the cause of all calamities, that a great number can no skill to alleadge fitte testimonyes of Scripture for matters in question. For the simple in that place is not to be taken for the Foole, and for hym that knoweth nothing at all: Euery Chri­stian ought to foresee & prouide, that hee erre not, or be not deceiued in the doctrine of Religion. but for hym that is not euill, for hym that is not craftye. For if it shoulde so bee vnderstoode, it hadde beene superflu­ous to saye: Be yee wise as Serpentes, and simple as Doues.

But nowe oughte euerye man very carefully to be­ware and take héede, leaste he erre in anye wise in the Doctrine of Faith, or be deceyued and beguiled of [Page 133]others. The Angell of darkenesse oft times chan­geth himselfe into the likenesse of an Angell of lighte. In these dayes are to be séene euery where greate swarmes of Hipocrites, false teachers, and enuious mē, whiche doe breake into the Lords field by night, and there sow darnell. Againe, there is no man priuie in his owne conscience, that he is on euery side so confir­med in sound doctrine, but that he may both be deceyued of others, and also deceyue others, yea and euen him­selfe to. Our firste Parentes Adam and Eue, whome God had adorned as well with perfite righteousnesse, as also with a most plentifull knowledge of all good­nesse, and many other spirituall graces, were notwith­standing beguiled of the subtil serpent: and euen forth­with (withoute any great striuing) gaue consent to hys treacheries and illusions. How and by what meanes therefore may we warrant our selues, that we shall in no case be insnared or intangled, when as we are both farre more weake than they: and the old serpente dothe nowe no lesse craftily than in times past endeuoure by Heretikes and false teachers to intrap and circumuent vs? He then may séeme rightly to be out of his wittes, and euen to striue with reason it selfe, whosoeuer fea­reth not ne standeth in doubte of suche a daunger. And soothly, that thou mayest arme thy selfe substancially against all pestilent opinions, that thou mayst be able to auoyde, to preuente, and beate backe the strokes of the aduersaries, who séeke on euery side, with the enue­nomed dartes of wicked arguments, to assayle and set vpon thée, and mayst stande so fast, and perseuer so vn­vanquishable in sound doctrine, as is most méete and requisite, thou hast néede to put on spirituall weapons, the shield of faith, the helmet of saluation, but especially the sword of the spirit, which is the word of God, as the Apostle teacheth and commaundeth in the sixte of the [Page 134]Ephe. But thus doth he arme and defend himselfe, that dayly and duly heareth, readeth, meditateth, learneth the worde of GOD set forth in the bookes of holy Scripture. For the Apostle Paul in the second Epistle to Timothy and third Chapter, sayth very well, that the Scripture is profitable to reproue and confute those, that casting a­brode the nettes of false opinions, goe about to beguyle, to maske, and destroy the vnwary and weake. What doctrine soeuer is first brought in, it is necessarye that ye same be tried by the touchstone of the holy Scripture as by a most absolute rule. And there are to be found euery where in the sacred bookes, as wel exhortations, which do plainely shewe, with what great héedfulnesse the au­thours of sects are to be auoyded, as also counsels and certaine reasons, whyche doe no lesse euidently declare, how wisely and circumspectlye the same ought to be re­sisted. Whych things do verye plainely proue, that it is a most vaine toy, that a number (to beguile simple peo­ple withall) do oft times iangle off, and haue continual­ly in their mouthes, reading of the Scriptures, doe by & by become Heretickes. But this speach is more wor­thy to be abhorred and abandoned than to be answered. For what other thing else is this, than to saye, that the Phisicke wisely giuen and ministred of GOD himselfe, is poyson: and that sicknesse & death is procured by that thing which is prouided to the furtherance of health and preseruation of life? Shall we thinke him that we haue oftentimes spoken off, Iohn Chrisostome, to haue bene beside himselfe, and voyde of reason, who following the iudgement of the Apostle, by howe muche more he sawe many Heresies to growe vppe in his time, and in man­ner of the disease called the canker to créepe further and further: by so muche more thought it necessarie to haue his hearers admonished that they shoulde diligently ap­ply themselues to the reading of the holye Scriptures? [Page 135]There were in déede at that time no small number of Heretikes, as namely the Manichees, the Anomaeans, the Arians, Aetians, Eunomians, Valentinians, and Mar­cionites, the Marcellians and Sabellians, the Acoluthiās: there were (to be short) Gentiles, and such as following the Emperoure Iulianus, had reuolted from the Tentes of the Christians: for with all these it is euident that hée encountred, by sharpning his penne againste them: and so much the rather for that they vnmeasurably vexed the Churches of Constantinople, and else where ouer all Greece, and verye manye menne (being otherwise not e­uill) were seduced by them. This necessitie therefore draue the most vigilant Bishoppe, to stirre vp all mens mindes, as well by bookes notoriously written, as also by publike preachings and Sermons, to the continuall reading of the propheticall and Apostolicke wrytings: as wée haue more than once or twice here alreadye. And in one place hée pronounceth, that is we intende to resiste Heresies, and to descerne the true Churche from the conuenticles of Heretikes, we haue néede especi­ally (to the doing of it) of the ayde and furtheraunce of ye Scriptures.

Hys words in the exposition of the foure and twen­tie Cha. of Math. Homilie 49. are these: In these dayes, since Heresie inuaded the Churches, there can no triall bee hadde of true Christianitie: neyther is there any o­ther refuge for Christians, desirous to knowe the variety of Fayth, than the holy Scripture of GOD. Before indeed it was shewed many wayes, whych was the Churche of CHRIST, and whiche was Gentilitie: but nowe it can no waye bee knowen of anye, whyche is the true Churche of CHRIST, but onely by the Scrip­tures. And why? Bycause that all these thyngs whyche are properlye Christes in trueth, those He­resies haue also in Schisme: they haue Churches alike, [Page 136]and the holy Scriptures themselues, they haue Bishops alike, and other orders of Clearkes, they haue Baptisme alike, they haue the Eucharist alike, and al other things, and finally euen Christ himselfe. A man therefore desi­rous to know which is the true Chuche of Christ, howe shall he knowe in so great a confusion of likenesse, but only and alone by the Scriptures? Againe before tyme the Churche of Christ was knowen by hir very maners and conditions, when the conuersation of Christians, ei­ther of al, or of the most was holy and blamelesse, which was not so among the vngodly. But nowe Christians are become as euill, or worse, than are the Heretikes or Gentiles. For, to say the truth, there is greater continen­cie founde among them, though in schisme, then among the Christians. He therefore that will knowe whiche is the true Church of Christ, how shal he know, but only by the Scriptures? The Lord knowing then that so great a confusion of things should happen in the later times, therefore commaundeth, that the Christians, whiche are in the state of Christianitie, and desirous to embrace the stedfastnesse of the true faith, should haue recourse to no other thing, than to the Scriptures. Otherwise, if they shall haue regard to any other matters, they shal be of­fended, and perishe, not vnderstanding whiche the true Church is. Thus much there. Yea moreouer the same Father is bold to say, that Heresies doe then chiefelye budde forth, when men neglect to reade the holy Scrip­tures. A great defence and bulwarke against sinne (saith he) in his 3. Homilie of Lazarus, is the reading of the Scriptures: a great downefall, a daungerous pitte, is the ignorance of the Scriptures: a greate losse of saluation it is, to know nothing of Gods lawes: this thing hathe in­gendred heresies, this thing hathe broughte in corrupte life, this thing hath turned all things vpside downe. For it can not be, no, it can not be I say, that any man should [Page 145]depart without fruite, that is delighted with the conti­nuall reading of the Scriptures.

The counsel therfore that (we sée) Chrisostome gaue, the selfe same (no doubte) did other of the holye fathers giue also, as Origen, Hierome, Augustine, and suche like, who then especially exhorted al men to the reading of the Scriptures, when as Heresies euery where wa­xed rife. In these sentences then as well of the Apostle Paul, and also of Chrisostome, and others, laying forthe the lawfull vse of the holy Scriptures, we wil willing­ly reste: and if any shall be founde hereafter to the high reproche and slaunder of GODS diuine maiestie, to crye out, that the sacred Scripture doth minister matter and occasion of Heresie, those (vnlesse they wil be conuicted of high treason against the holye GHOST, the author of the holye bookes) we will commaunde and charge to hold their peace. But if they shal go forward to speake blasphemies againste the holy GHOST, then will wée with the martyre Polycarpus, (for so doth Iustine write of him to Florinus) stoppe our eares with our fingers, and turning vnto GOD, saye: O merciful GOD, what tymes hast thou brought vs into, that we should heare these things? If euer at any time, then vndoubtedlye at this time, which ingendreth sectes not a fewe, whereby the ignorant multitude is infected, it were to be proui­ded, that out of the most plentifull storehouse of the ho­ly GHOST against the pestilent ayre of wicked opini­ons, all good men would diligentlye procure to themsel­ues in time, preseruatiue remedies, gathered out of the most excellent rules of the olde and newe Testamente, whiche in déede ought to be preferred before all maner of costly and swéet smelling spices whatsoeuer. Where if so bée anye malapert merchaunt or craftye cousiner, be founde to abuse the Scriptures of themselues moste notable and most holesome, to his own and other mens [Page 146]destruction, there can nothing here truely be imputed to the Scriptures: but what euill or mischiefe so euer bée taken, it muste of necessitie be ascribed to the peruerse nature of men, as well of the deceiuers as of the decey­ued. There is nothing at any time so excellent, profita­ble, and holesome, that Satan, and his Disciples, dare not subtilly counterfayte, and apply to another end than it ought to be, but especially to do hurt. Euil men make the ayre, sunne, fire, water, earth, meate, drinke, to be­come hurtfull vnto them, when they will not vse them aright. The like iudgement is to be giuen of the worde of GOD, which in the holy Scriptures is called a light, a lanterne, breade, meate, foode, fire. But indéed, like as the Apostle saith that he preacheth CHRIST crucified, vnto all that are called both of the Iewes & Grecians, the power of GOD and wisdome of GOD, albeit the vn­godly either Iewes or Gentiles should neuer so muche be offended and laugh him to scorn: euen so is the course of our talke directed to the commendation of GODS worde, to the intente the Godlye minded may receyue life thereby: though the wicked and vngodly do snatch it, and violentlye wrest it how and whithersoeuer they list themselues.

Againe howe many Christians may we finde,There is no Christiā, that standeth not in neede to be reproued for his sinnes, and oft times to be admonished. whi­che doe not now and then diuerse wayes ouershoote thē selues, and fowly also fall? If we say that we haue no sin, we deceiue our selues, and ther is no truth in vs, as saith S. Iohn in the first Chapter of his first Epistle, wher­vnto it behoueth vs al to subscribe. For why, it is re­quisite, that euen the saints also do pray dayly, as oure Lord and maister CHRIST hath taught and comman­ded, saying: Forgiue vs our debtes. And the excellent Prophete Dauid Psal. 33. sayeth, that all the holy ones shall cal continually vpon GOD, to obtayne pardon for their sinnes I wil acknowledge, sayth he, my sinnes vn­to [Page 147]the Lorde, and thou hast pardoned my vnrighteous­nesse. For this cause shall all the godly pray vnto thee. Wherefore there is no man liuing, that standeth not in néede oft times of a controller, or Iudge, which may diligently admonish, rebuke, chasten, and bring him in­to order. But if it so fall out that men dare not reproue thée being a sinner, or they vouchsafe it not, or they doe it not so franckly and courteously as were to be wished, and that peraduenture, bycause thou art grieued if any doe deale with thée in that order: then truely there re­mayneth this only aduice, namely, that thou reade with an attentiue minde, the preceptes contained in the holye Scriptures, the sentences, the threatnings vttered of GOD againste sinners, likewise the Sermons of the Prophetes and Apostles, wherin the sinnes of all men and therefore thine also are openly and seuerely repro­ued: & humbly transfer vnto thy self, whatsoeuer things thou findest agréeable to thy state. By this meanes e­uen alone thou maist in good earnest be brought to the knowledge of thy sinnes, from this (knowledge) second­ly to repentaunce, and from repentance (finally) to faith and amendment of life. Adde moreouer that the Scrip­ture, doth finde out and condemne those secret sinnes in thée, which men know not off, and which thou wouldest be ashamed to confesse, and so coulde neuer be reproued by the liuely sounding voyce of any man. Therfore the holy Scripture when thou readest it, speaketh only vn­to thée alone: it is a faithful kéeper of thy secrets, it wil admonish thée of most weyghty affayres, it wil not put into thy minde but those things that are excellent, and of whiche peraduenture thou shouldst neuer haue heard anye thing of any man liuing. For in good sooth this ve­ry worde whilest it is reuerently and with a feruent af­fection read, or heard recited of another, becōmeth quick and mighty in operation, so that it pearceth to the very [Page 148]marow of the bones, and to the innermost entrayles of the heart, and euen leaueth behynde it certaine strings sticking fast of long tyme after in the minds of the rea­ders: whiche thyng to be true Sainct Augustine in his booke of Confessions, and other holy mē do auouch, that they haue tryed by experience. And Iohn Chrysostome in his thirde Sermon of Lazarus presumeth to saye, That men euen only by the outwarde viewe of the ho­ly bookes are afrayde to commit sinne: and that where­soeuer the spirituall books are, from thence is expelled the force of the Diuell, and all things become there safe and sound. But he that heareth not GOD in the Scrip­tures, by a certaine priuye violence, but yet with great & absolute authoritie, briefely ripping vp sinnes though neuer so secret and hidden: how will he heare man when he accuseth, controlleth, or also (by a certain graue kind of speaking) condemneth them? But if there be any per­son that neyther admitteth man to be his counseller, nor yet hearkeneth vnto GOD continually speaking in the Scriptures: that such a one from his hearte shoulde be a Christian, no man (I am sure) but he that is ouer lightly carried away with wordes, and willingly suffe­reth himselfe to be deceyued, wil euer graunt or allow. Therefore to the intente thou mayst declare, that thou arte (at the least) vnfeynedly sory for that thou remay­nest fast fettered in the bandes of sinne, and that thou couetest to heare GOD louingly and with a fatherlye affection talking with thée, admonishing thée, and cal­ling thée backe into the righte waye before thou be vt­terly destroyed: thou wilt, if thou wise be, invre thy selfe dayly to reade the holy Scriptures, and in them as in a glasse beholde, and learne more familiarly to knowe, not so muche what GOD is, as what thou thy self art.No Christian cā be without comfortes.

But howe large a fielde shoulde be opened, incase I mighte speake of consolations, whereof in the holye [Page 149]Scripture are expressed innumerable, and the same most certayne and sound? For albeit Philosophye hathe nowe long since béene commended of hir retayners for many causes, but especiallye for that she ministreth in aduersitie a present comforte: yet are all Philosophi­call reasons found to be very faint, barren, colde, weak, if they be compared with those whyche the holy Scrip­tures do afford. Truly, I haue oftetimes sorrowed with my self, and complayned, that as well Tullius Horten­sius (with which worke Saint Aug. confesseth himselfe to haue bin wonderfully stirred vp in his 3. booke and 4. Chap. of Confessions) as also his booke of Comforte, & likewise the excellent and moste cleare Consolatory workes of other Philosophers beside, are vtterly loste. But my minde somewhat stayed with thys cogitation, I againe confirmed, interpreting, that this thing came not to passed wythoute the prouidence of GOD, namely, to the intent, that men, when they sée themselues de­priued of the necessarye ayde of suche writings, mighte take occasion to flye more studiously to the holy bookes, out of which onely and alone the remedy against euery heauy happe, and all lamentable and dolefull euents is to be taken. For to this ende especially is the Scripture before all other disciplines put foorth that it mighte sup­ply in the families and assēblies of wretched creatures the moste néedefull and commendable office of comfor­ting. Whervpon to the Romaines 15. the Apostle affir­meth, that whatsoeuer thinges are reuealed in the holy Scriptures, are reuealed for oure learning: to the in­tent, that by the worthye examples of Patience, and by the notable Sermons of comfort made euery where by the Prophetes, Christe and Apostles, wée might be encouraged and supported, to the holding faste of oure hope in daungers, and to the inuincible goyng for­warde in all godlinesse and vertue. And who is he, I [Page 150]beséeche you, that will not iudge that a man ought ra­ther to gyue credite, and to staye hymselfe vppon the comfortable perswasions that are giuen from the holye Ghost, that is, from GOD himselfe, and which by rea­son of the dignitie, power, and goodnesse of God, must of necessitie by all meanes be effectuall and fruitefull, than vpon those that are vttered and put forth of men: whiche do themselues wauer, and are oft-times decey­ued, neuer able to perfourme the things that they pro­mise, and to be shorte being taken for very tall men of their hands, do commonly stande in néede to be comfor­ted and encouraged by others? If there be anye thyng, sayth Hierome, in the Preface of his Commentaries on the Epistle to the Ephesians, that holdeth vp a wise man in this life, and perswadeth him to abide paciently among the troubles and vexations of the world, then is it euen this specially in my iudgement, namely, the me­ditation and knowledge of the Scriptures. Whyche things, séeing they are thus, verily I am not afrayd to saye, that like as God hathe so appoynted, that no man, whether he bée in noble or base condition, should be vtterly voyde, and frée from all dangers: so also is it to bée determined, that no man, in what state or calling soeuer he bée, can wante, or bée withoute the rea­ding, hearing, and vnderstanding of the Scriptures. Let there come forth amongst vs some odde Christian, and tell vs, that he was neuer at anye time assayled with the dartes of temptations, eyther inward or out­warde, that he was neuer héeretofore plunged in anye troubles or perturbations, or that he neuer néedeth to feare any héereafter: let such a one I saye come forthe, and he shall make vs beléeue, that hée is one alone that wanteth no comforte, and to whome we ought to graunte, that hée maye liue and dye in the ignorance of the Scriptures. But woulde to God that miserable [Page 151]and tenne tymes wretched men, compassed aboute on euerie side with innumerable calamities, could suffici­ently consider, partly their owne weakenesse, farre vn­fi [...]te to susteyne the burthen of so many miseries conti­nuallye oppressing them, partlye the most bountifull helps and comforts which they may receyue out of the holy Scriptures: then out of all doubt shuld their s [...]ates be in farre better case than they be, and we shoulde not sée so many dayly (as we doe) to cast themselues head­long into the déepe gulfe of desperation, and with theyr endlesse shame and confusion, to die not onely in thys worlde, but also in the world to come. But the tyme would fayle me, if I shoulde procéede anye further to discourse of the necessitie, vtilitie, and efficacie of consolations to be gathered out of the Scriptures: wherefore I thinke it requisite euen héere to make an ende.

Therefore, O yée Christians all,The Conclu­sion. of what state or condition soeuer ye bée, I hartily pray and beséeche you by the precious bloud of our Lord and Sauiour IESVS CHRIST, that yée woulde throughly perswade youre selues, that the things whiche haue hitherto of me bin treated of, do tende first to the sanctifying and celebra­ting of Gods name héere on earth, and next to the stir­ring vp of euery one of you, to the intente you maye become diligente in procuring the businesse of youre owne euerlasting saluation. For in very déede euerye mannes owne proper cause is here handled. And it be­houeth vs all oftetimes to consider, that the Churche is a publike and common Schoole, instituted of GOD oure heauenly father, wherein the moste excellent tea­cher of trueth the holye Ghoste teacheth and professeth of frée cost, and louingly allureth vs all vnto him. The Scholers admitted into this Schoole, are euen so many as are baptized into the name of CHRISTE. There is [Page 152]but one booke, and that is gyuen indifferently to all, containing the writings of the Prophets and Apostles: in whiche Booke, is nothing else declared in effecte, than howe by IESVS CHRISTE righteousnesse and eternall saluation commeth to the beléeuers: and a­gaine, howe all the Goldye oughte to indeuoure, that their Faith, Loue and Hope may become manifest and apparante vnto all men. It standeth euerye one of vs in hande, wisely to weigh and consider, howe he beha­ueth hymselfe in this Schoole, and what profite hée reapeth from tyme to tyme in the holye Booke. For he that doeth daylye in expounding, reading, hearing, and repeating of it diligently exercise hymselfe, and be a meane to prouoke others to doe the lyke, hée declareth hymselfe indéede to be the Scholler of GOD, and to be well worthye of prayse and commendation. But on the other side, who soeuer he be that refuseth to reade, heare and learne the sayde Booke, also causeth others to ab­staine from the same, he doeth not obscurely signifye, that hée is of hys father the Diuell. For so, leaste any man shoulde be offended wyth me, as hauing spoken more boldelye than becommeth mée, Christe hymselfe determineth Iohn. 8. Hee that is of GOD (sayeth he) heareth Gods wordes, you therefore heare them not, bycause yee are not of God: whome also a little before he had said flatly to be borne of their father the Diuell. And this sentence, béeyng of more force than all the de­finitiue sentences of the Iudges of the whole world, as that whiche is pronounced, not of any mortall manne, but of the immortall GOD himselfe, muste of necessi­tie abide firme and vnchaungeable. Let euerye manne therefore diligently repute wyth himselfe, what maner of iudgement maye be giuen of hym, that is to saye: whither he be addicted vnto GOD to euerlasting life: or giuen ouer to the Diuell to eternall confusion.

¶ OF THE READING and dayly meditation of the holy Scriptures, very requi­site and necessary for al Chri­stians, of what estate or condition soeuer.
The seconde Booke.

HE that will take vppon hym to persuade with a sicke man, must not onelye tell him what medi­cine is of force against his sicke­nesse, but also howe and in what order the same is to be vsed. For it skilleth verye muche, whether a thing be taken, within the bo­dye or withoute: of an olde manne, or of a yong: of a strong bodye, or of a weake: of a man, or of a woman: also, at what tyme of the yeare, and (to be shorte) in what order or manner tempered and made. Saint Au­gustine reporteth in his fifte Epistle to Marcellinus, that there was a man on a tyme, throughe a certaine medicine ministred by the excellent Phisition Vindici­anus, restored to health, after a fewe yeares when the verye same sickenesse came againe, the sicke partie withoute asking any counsell of the Phisition, vsed the selfe same medicine (as before:) but it did him no good. Anone there was running to Vindicianus, of whome they demaunded, what the cause should be, why the me­dicine nowe lastelye taken did not auaile? hée answe­red, that it was therfore vnauaileable, bicause he him­selfe had not willed it to be taken: but least they should [Page 154]suspecte any harme by his so saying, he added: that the manner of the vsing of a thing is greately to bée taken héde of, and that all things are not méete for all ages. In like manner therefore, for so muche as we haue hy­therto with sundrye and playne argumentes declared, that it is the office of euery Christian, dayly and con­tinuallye to reade, heare, and learne something out of the holye Bible: it remayneth nowe that we specifye and demonstrate, howe and by what meanes a man maye readily, and without any trouble or thinking of the time long, so take in hande, and poynte out thys office of reading euerie daye of the wéeke, as that in a yeares space, he maye well reade and pervse ouer all the holy Bookes, especially so many as the olde and pu­rer Churche hathe auouched to be Canonicall. Wée haue indéede tarried longer in the former Booke than we were aware of, inasmuch as no man is ignorante, that there is a more laboure and diligence required of vs, when mens minds are first of all to be prepared and inflamed vnto any thing, séeming strange in the opini­on of the vnlearned multitude, and hard to outwarde appearance (neyther truly shall it repente vs eyther of oure trauell, or long standing, if we maye by some meanes bring that to passe whyche we couet and de­sire) but in the matters following, we wyll bée more briefe: as also the thing it selfe, of whiche wée haue de­termined to speake, maye well be dispatched in fewer wordes.

Whosoeuer hée be therefore,The willing mind easilie findeth opor­tunitie to do well, that is truely, and in­déede so carefull of hys owne soules health, as he would bée counted, and knoweth assuredly, that the know­ledge of Gods wyll out of the holy Scriptures, is very requisite and necessarie to saluation: that manne maye easilie (if he list) finde oportunitie to reade, and ensearch the same. The thyng that a man hathe once [Page 155]earnestly sette hys minde vpon, vnto that by striuing may he at length atteyne. It is no hard matter wyth vs to deuise a way, whereby at one time or other wée maye enioy that whiche we gréedily gape for. The couetous sorte séeke narrowly, and will be sure to gette both tyme and all manner of helpes, that serue to the increase of their gayne: and some can fynde the meanes to serue their turnes, in gadding vppe and downe, in riding too and fro: othersome in quaffing and drinck­ing, in telling of fond Fables, in playing at Dice, &c. in whyche (besides the losse of their money) are manye thyngs also hurtfull and noysome: why mayst not thou therefore (if thou wilte) bestowe some parcell of time in the searching and pervsing of Gods holy mysteries? Truely, it is agaynste all reason, that anye manne shoulde complayne, that he wanteth time to reade the holy Bookes, sith wée maye beholde the same dayly to loose manye good houres, in things not necessarie, and peraduenture vnséemely, or at least wise vnprofitable. And a very preposterous care it is, springing of a per­uerse iudgement, to searche néerely and nimbly to pro­uide all manner of things, that tend to the satisfying of the paunch, the lust, ambition, pride, and other suche lyke desires of a corrupted mind: and when vertue com­meth in question, so to doubte, so to wauer in minde, so to weaue delayes, so to pretēd lettes and impediments, and I wote not what, as though all wayes and entries vnto it were on euery side forestalled and shutte vppe. It may very truely bée sayde, that it lyeth for the most parte in vs, that a thing be made to be eyther easie or hard. The gate vnto well doing is alwayes open, so that we our selues do not shutte it vp, or of our owne accord turne aside from it.

But I heare incontinently one that sayth vnto mée:It is false to saye, that in reading there is labour and griefe. the reading whiche you so greately vrge, hathe no lit­tle laboure and painefulnesse in it, further, it requy­reth good leysure and oportunitie. Verily, to the intent I maye cutte off, whatsoeuer appertayneth to thys ex­cuse, I will indeuoure in fewe wordes to shewe, howe a man maye prouide, that in reading hée shall féele nei­ther laboure nor yrkesomnesse: then next, that it is not so harde a matter to finde both leysure and oportunity. I will in one worde declare that whiche maye séeme sufficient. Bring with thée to ye reading of holy thyngs, a godlye and willing minde, and thou haste (in effecte) vtterly remoued all manner of incombraunces. There are some diseases, if we maye beléeue Galen writing De locis adfectis lib. 3. Cap. 6. in whyche the powers of the senses are so damnified and hurte, that the patientes, for so muche as they are continuallye attached wyth a kynde of heauinesse and feare, doe imagine what­soeuer they sée, to be sharpe, bitter, and altogyther agaynste them: wherefore they haue in suspition and ielousy all thynges that are done or sayde, and doe eschue and abhorre the presence and company of men: but yet after a while they are healed and deliuered frō thys maladie. Euen in like case (saye I) the reading of the Scriptures séemeth harde and painefull vnto thée, bycause forsooth thou doest so imagine it to be, some e­uill spirite peraduenture beguiling and bewitching thy senses: but the same (no doubte) will become swéete, easie, yea and pleasaunte also vnto thée, when by the helpe of the holye Ghoste thou hast cast from thy mind that imagination. And to what ende, I beséeche you, shoulde anye man thus colourably pretende these thin­ges, sith wée maye sée daylye a greate number, that thinke not the time long a whit, when they reade the long and tedious tales stuffed wyth lies, of certayne [Page 157]old Gréekes, and the fantasticall Asse of Apuleius, and the fonde dotages of Lucian? I saye nothing al this whyle of the most vaine figmentes of Florandus, Syr Lancelot, Syr Tristram, king Arthur, the foure sonnes of Aymon, of Magelona, Melucina, the rounde table: I speak nothing of Amorous (or rather venemous) books ouerflowing in lasciuiousnesse and vncleanesse, of the hundred Nouels, of vnsauerie and ribaldly [...]estes, and of other dregges of like stampe, whiche it were far better to be abolished with fire, the so ofte times to be putte forth in print. And in these toyes, whylest Courtiers, whylest noble men, noble women, yong men & maydes, whilest the worshipfull, whilest the common sorte of men do spend certaine houres in the fore noone, certaine in the afternoone, again some after supper, and oftimes a greate parte of the night, there is not so much as one word whispered as touching any labour or pain in rea­ding: but as well the eyes as the eares, yea and mindes both of the reader, and also of ye whole company sitting about him, do abide intentiuely fixed vpon these trifles, and neyther the noyse of the houshold, nor the comming in of others can possibly breake off the base and loude-sounding voyce of the speaker.

And moreouer the labour of reading, if at leastwise it deserueth to be called labour, thou mayst now & then diuide with the residue of thy familie, so that thou that art gouernour of the house, mayst read one while, ano­ther while some one of thy company, another while thy sonne or thy daughter, another while thy wife, another whyle some other in the house that can skill of reading.

As in other actions, so in this also may one not with­out a cause succéede another, resembling (as a man wold say) Hercules who (as the Poets imagine) rescued wea­rye Atlas by bearing vp heauen with hys shoulders. Neyther truely oughte it to séeme a thing straunge or [Page 158]remoued from the vsage of the godly, to commitet the office of reading and recyting holy bookes vnto wiues, children, seruaunts, and other in the house.

Again, if the reading of the scriptures be fitly poin­ted out and distinguished into certaine peculiar houres (as it is expedient it should be) then maist thou haue suf­ficient space both to breath in, and also to recouer the powers of thyne eyes, the sight whereof peraduenture is dazeled, or of thy voyce, if it be thy hap to read in the presence of other, and this mayst thou doe, albeit thou hast determyned to pervse ouer dayly many Chapters. Moreouer, there is no let to the contrarie, but that thou mayst now and then, to auoyde yrkesomnesse, chaunge places. For thou mayst very wel reade in thy chamber, when as eyther thou risest in the morning, or goest to bed at night: in the Churche, when there is eyther no­thing or very little out of the Scriptures (as it oftimes commeth to passe) red or expounded to the people, in thy parlour, so long as thy dinner or supper is in makyng readie, vntill thou be about to take thy meate, whilest the dishes are brought too or carried from the table: in thy Studie, in thy garden, to be short, wheresoeuer thou wilt and art disposed. Saint Augustine euen before the time of hys Baptisme reade with great feruencie, and at all times, and in euery place the holy bookes, hée dis­puted as touching the sayings of the Prophetes and A­postles. He reporteth in the 8. booke and 6. Chapter of his Confessions, that he read Paules Epistles at the table. Chap. 22. that he tooke in hand oft times the new Testamente in his Ortchard, where he hearde once a voyce frō heauen saying vnto him: Take, read. Wher­by hée was vehemently moued & prouoked to imbrace Christian religion, as he recordeth also in other places moe. Again being awaked in the night; in the morning, after dinner, after supper: and one while alone, another [Page 159]while with his most swéete companions Licentius, Tri­getius, Nauigius, Alipius, Nebridius, and others, he v­sually and often, and with an incredible desire of lear­ning conferred as teaching the word of GOD. By these meanes therefore the difficultly and tediousnesse, if any be thought to spring out of reading, is easilye eyther di­minished, or vtterly takē away. For as the mouth that is out of taste, can not away with anye meate thoughe neuer so deintie and holesome: but when it is recouered, is refreshed there with, and can scarcely be satisfied: so when a man beginneth first to read the holy scriptures, he quickly loatheth them: but when he hath once tasted the swéetenesse of the spirituall doctrine, then he féeleth dayly more and more all things to become more plea­sant & acceptable vnto him, and then singeth he with ye Psalmist: How sweete are thy testimonies to my throate, yea they are sweeter than hony to my mouth.

But it remayneth nowe, that we shewe,How we maye get leysure & oportunitie to read the holie Scriptures. howe and by what meanes a man may pick out leysure and opor­tunitie to reade the holy Scriptures. Verily I dare a­uouch, that there is no kind of calling so vnwrapped or intangled in businesses, wherein may not be had a con­uenient respite to think vpon and accomplish somthing for the safetie and preseruation of the soule. Among the offices that are full of difficulties and daungers maye be reckoned the kingdome, the state of Consuls, Lieu­tenauntes, Iudges, the gouernement of armies, and if there bée anye honourable function besides in a great and mightie Commonwealth. And it is euident, that a greate number of men béeing in the sayde seuerall au­thorities verye famous and renoumed, euen in the troublesome state of things, and in the greatest flouds of cares and perplexities, gaue notwithstanding a cer­taine portion of time to reading, writing, meditation, & consultatiō of & cōcerning difficult & weighty affaires. [Page 160]Examples of the Gentiles if any be delighted to heare, he shall not néede to séeke farre for them. It is repor­ted, that Alexander the Greate, euen whilest he was busie in leadyng aboute his royall army of souldiours, vsed to reade and write diuers and sundrye things: and that if at anye tyme he was to ioyne battell with his enimy, he woulde snatche vp some one booke or other for his purpose, and reade, whereby as by a counsailer and encourager, he might be made both more apt, and also more couragious to fight.

Octauius the Emperour (if we maye credite Sueto­nius) in a moste cruell battaile holden at Mutina a Citie of Gallia, read, wrote, and declaymed dayly: in the night time being awaked oute of sléepe, he vsed a reader of Commentaries: and when he was at home, he would recite certaine writings of his owne to his familiar friends, as vnto hearers in the Schooles, Iulius Caesar, as he happily fought sundry battells, so put he the same himselfe as elegantly in writing, and that euen in his Tentes, in the noise of Trumpettes, and in the confu­sed clattering of armour and weapons, so farre foorthe that a man maye doubte, by whether of the two things he attained greater commendation. And before thys man, Cato Censorius, famous for his skil both of warre and peace, read very much, year learned the Gréeke tong perfectlye, when he was an olde man, as afterwarde his graundchilde, whome they called Vticensis, way­ting in the Courte till the Senate shoulde come togy­ther, hadde his Bookes with him, leaste any parte of the hour-glasse shoulde come forth without fruite. Plinius Veronensis, albeit hée was intangled with the affaires of the Courte, of the lawe, and of warfare, yet didde hée neuer refraine hymselfe from Philosophie, and from the insearching of hidden thyngs, but whither he were ta­king his meate, or iorneying, or doing of some other [Page 161]thing, he eyther read, or hearde one reading, wrote, or indighted to one writing for him. But omitting these Gentiles, in whom no doubt shineth forth a wonderful industrie and care of good learning: I thinke it muche better for godly and Christian people to haue the exam­ples of godly men expounded, that euen for the likenesse of religion and doctrine which they follow, the mindes of all may become the more prompt and readie to imi­tate and imbrace the same. Set before your eyes there­fore the noble king Dauid, a man strong and valiaunte both in war and in peace, and right notable in battels and conquestes. For hée, whether it were so that flying the tyraunt Saule, he one while wandered in obscure and forborne places, another while susteyned woful ba­nishment with the king of Geth, or whither that he fea­red himselfe by reason of his sonne Absolon kindling ye coa [...]s of ciuill warre against him, or whither he should stande to the triall of battell abroade with his enimies, or whither he ruled at home the raines of his kingdom, was not only bent and inclined continually to the law which he had always about with him by gods cōm̄ade­ment: but also in those most dolefull & troublesome tur­moyles, he wrote, and sang manifolde Psalmes. Hys sonne and successour Salomon, so administred his king­dome, that he brought the same to a peaceable and most flourishing estate: he was in his owne person the chiefe dealer in matter of iustice and equity: the ambassadors, whych kings and Princes sent vnto him, as desirous to heare his wisdome and Councels, he most wisely aun­swered: he builded moreouer most gorgiously and sump­tuouslye: but in al these things, he omitted nothing as touching his manner of reading and pervsing the holy lawe: yea he put forth parables, and verses (or senten­ces) in great number, he disputed most sharpely, as tou­ching summum bonum or the chiefe ende of man, as is to [Page 162]be séene in Ecclesiastes, as touching trées and plantes, of beastes, of birdes, of wormes, of fishes, 1. King. 4. And what thinke yée did Ezechias and Iosias, during the time of their seuerall gouernements, in the studye and meditation of the holye Scriptures? who to the refor­ming and preseruing as well of the Churche, as of the common wealth, vsing the counsell and aduice of the wisest of the Priestes and Prophets, (that age was en­nobled by the excellent Prophetes, Esaias, Hoseas, Mi­cheas, Ieremias) lefte no way vnsoughte, nor no stone vnturned. But yet before a greate number of other, that honourable Eunuch, for his wonderfull diligence deserueth commendation, who was the chiefe treasou­rer to a Quéene, and alwayes occupyed in giuing and taking, in casting and recasting of accomptes, whyche is a moste troublesome office, especiallye in a womans Courte: and yet not so muche, as euen then wh [...] hée iourneyed by the waye, and rode in a Chariot, suffered hée the time to passe awaye withoute the reading of the Scriptures. Of whome, forbycause we haue spoken be­fore, nowe it shall be sufficient briefly to haue repeated thus much. Notable is the praise of Cornelius the Cen­turion, Captaine of the Italian band, whom Luke Acts 10. setteth forth to haue béen a louer of sincere religion, & to haue feared and worshipped GOD wyth al his house, which himselfe (no doubt) had so taught & enformed, to haue giuē willingly almes to the poore, and finally wyth feruent prayers to haue called vpon God withoute ceas­sing. But that he was suche a one withoute the reading and vnderstanding of the Scriptures, wée canne by no means suspect, séeing that euen Peter in his oration whi­che he made to those that were assembled in the house of Cornelius, saith playnely, that the word which the Lord sent to the children of Israel, preaching Peace by Iesus Christe, the Lorde of all men was knowen vnto them. [Page 163]Thou sést therfore, that Kings and Princes, Courti­ers Lieutenaunts, Capitaines, whome no man can de­ny to be euermore distracted into manye and diuers af­fayres, euen at what time they were in a maner oppres­sed with the waighte and burthen of businesses, coulde finde some oportunitie to the readyng and meditation of Gods word: how can then the colde and far fetched rea­sons take place, that a number doe alleadge in greate plenty, and I wote not withoute what coloured preten­ces, to excuse and defende their own slouthfulnesse with­all? To be shorte, there is no state or condition, no function or office, no laboures, no causes incident ei­ther to publike or priuate dealings, that can minister anye excuse sufficiently lawfull, to discharge anye Chri­stian from the reading and pervsing of the Sacred Bookes.

Nowe sith it is euident,That a time certain, ought to be giuen to the reading of the Scriptures that no excuse or allegation whatsoeuer wyll goe for payment, it is méete and requi­site, that euery man doe so distribute the times & houres of hys actions, as of them he may giue some daylye to the searching of the writings of the Prophets and Apo­stles. And in good sooth it is not likely, that the thinges shoulde otherwise be well done, that are not accompli­shed in order, and in a tyme appointed. Some things are fit to be done in the nighte, othersome in the dawning, o­thersome in the morning, othersome at noonetide, other­some in the euening. And looke howe muche more labo­rious the businesses are, or labours busie, whych it be­houeth to deale withall, so muche more duly shalte thou seuer and diuide them, and indeuoure to execute euerye thing in certaine houres and peculiar distances of times and seasons. We reade in Ammianus Marcellinus, that Alexander the greate, Iulius Caesar, and the Emperour Iulianus (who laboured to immitate those former in manye thinges) diuided the nightes while they laye [Page 164]in their campes into thrée partes: wherof the first parte they gaue vnto rest, and to the satisfaction of nature, the seconde to the doing of things néedefull, the thirde to the studye of good artes and sciences. But why doe we not rather turne our consideration vnto Christian princes? Therefore to speake of Alfred king of Britain, who first of all founded the famous schole at Oxforde, we finde it recorded, that he in like manner disseuered all the time into thrée portions, and gaue eight houres dayly to the minde, to read, pray, and meditate in: other eight to the administration of his kingdome, and the residue to bo­dily exercises. Not muche vnlike vnto this man was Charles the great, who vsed to féed his minde with good studies and meditatiōs, but especially with the reading of the holy Scriptures: and (which not a fewe haue re­ported of him) in the time of dinner and supper he wold alwayes haue some things recyted as well out of the sacred Bible, as also out of the workes of Saint Au­gustine. It is plain and euident, that many other prin­ces mo besides, haue in learning the duties of godlynes out of the holy Scriptures, troden the salfe same pathe. Why do not euery one of vs therefore after the exam­ple of so worthy men, especially of Alfred and Charles, kings that deserued excéedinglye wel of Christian reli­gion, take counsel by & by, as touching ordinary houres to be appointed to the reading of the holy Bible? I doe very willingly, and euen purposely, rehearse ye factes of kings and princes in this cause: partly to the intent the kings, princes, and noble men of our days may perceiue that they also are prouoked by the authoritie & prince­ly presidents of their auncestours to the like diligence in learning the doctrine of religion: and partly, to the ende that inferioure persons, who are by no meanes like princes surcharged and in a maner ouerwhelmed with the waues of manifolde and difficult affayres, may vn­derstand, [Page 165]and wil they, nil they, confesse, that they haue no manner of excuse left vnto them, wherby they might pretend that they want fit time and oportuniti to reade the holy Scriptures.

Be it therefore concluded and determined, that it is no harde matter for any Christian, to finde fit places, times, and houres to pervse ouer the bookes of the hea­uenly Philosophy, that at leastwise considering what other excellent men haue done in the same matter, will not sticke valiantlye to pricke forwarde himselfe to the doing of the like.

Therefore now as one letting his sute fall,VVhat time most apt to the reading of the Scriptures. and ac­knowledging himselfe to be vanquished and ouercome, some man demaundeth, and would gladly learne of vs, what time, or what houres we déeme conuenient to be chozen to the reading of the sacred bookes. I wil in few wordes declare, what I thinke to be moste expediente. The choyse ought especially to be in thy selfe, to deter­mine of the houres, according to the manner of the fū ­ction whiche thine office or kinde of life doeth require. Doubtlesse GOD himselfe séemeth greatly to commend the time of the morning and euening, when a Deut. 6. and 11. he sayth: ye shall lay vp my words in your heart and in your soule. And ye shall teache them your chil­dren, speaking of them, when thou sittest in thine house, when thou walkest by the way, when thou liest down, and whē thou risest vp. Thou séest the times to be poin­ted out, which euery man, euen without any informer, shoulde effectuallye in déede consecrate vnto prayers, thankesgiuing, and meditation of things spirituall and heauenly. Albeit where the Lorde addeth, that when a man sitteth at home in his house, and when he trauel­leth by the way, he oughte to talke of his word: he doth not obscurely signify, that not only in the morning and euening, but also at all other times and houres what­soeuer [Page 166]men may profitably be excused in learning the lawe of God: and therefore that it muste be leafte frée to euerye manne to appoint certaine houres accor­dyng to the trade of hys lyfe, and varietie of businesses whyche happen therein. That whyche is of it selfe hole­some, and fruitefull, at what time soeuer it be done, is well done. Let thy chiefe studye and care be this, that what houres thou haste once appointed, thou mayste without interruption, and manger all lettes and impe­dimentes, perpetually obserue. For why, all things that shall once in this behalfe reuerently be decréede, are, as by an inuiolable lawe, and yet withoute superstition, to be reteyned and kepte. And if at any time peraduenture some odde businesse, and vnlooked for, doe fall out to the contrary, then it behoueth theé very carefully to prouide, that at some other tyme the want be supplied.

But againe,How much e­uery day to be read. thou askest: howe muche shall I reade e­uerye daye? in what space shall I once peruse ouer all the whole Bible? I aunswere, that (as I vnderstand) it was an ordinary matter with oure auncestours, once in a yeares space to haue the Bible from the beginning to the ende publikely recited in holy assemblies, to the common instruction of all that were present. For to the intēt that thing might the more commodiously be done, they admitted in those daies no other Psalmes or Books of Scripture in the sayde assemblies, but suche as were Canonicall, as wée haue shewed in the former Booke. And that the same moste commendable vsage was kepte and continued manye ages following, it is not to bée doubted. For euen Gratian himselfe distinct. 15. declaring what Bookes of holy Scripture were wonte to be read in hys tyme, that is to say, about the yeare after Chri­stes byrth .1160. signifyeth, that there was made onelye a verye small chaunge. From Septuagesima (sayth he) to the xi. day before Easter, lette the fiue bookes of Mo­ses be read. From the fifteenth day before Easter to the [Page 167]Supper of the Lord, the Prophet Ieremy. From the Octaues of Easter, to the Octaues of Pentecoste, the Apocalyps, the Actes of the Apostles, the Canoni­call Epistles. From the eyght daye beefore Pentecost to the Calendes of August, the bookes entituled of the Kings, and Paralipomenon. From the firste Sonday of August to the Calendes of September, the Bookes at­tributed to Salomon: namely, the Prouerbs and Eccle­siastes, the Booke of Wisedome and Ecclesiasticus. From the firste Sondaye of September to the Calendes of O­ctober, Iob, Tobias, Esther, Ezras: of some is added also Iudith. From the first Sonday of Nouember, to the Ca­lendes of December, Ezechiel, Daniel, and the twelue small prophets From the firste Sondaye of December to the natiuitie of the Lorde, Esay. From the firste Son­day following the natiuitie of the Lorde to Septuagesi­ma, the Epistles of S. Paule the Apostle. These Bookes therfore, among whiche notwithstanding we sée some [...]o be placed of the Bishops, which the olde & purer Church acknowledged not for Canonicall: and againe some, whiche are reckned in the Canon, to be pretermitted, were vsually read and expounded of readers, wh [...]n, and at suche time as the faithfull come togither, in the mor­ning, and oft times before dailight. We gather hereby a most certaine argument, as touching the prayers which they call morning prayers, and are yet still in vse in ma­ny Churches, and in whiche certaine parcels oute of the Bookes of the olde Testament are vsually read. Againe the Bookes of the Euangelistes concerning the doctrine and doyngs of Christe, they did in like maner, and per­aduenture in the time of Euening praier reade ouer and expounde. But now in these daies this practise is vtter­ly worne out of Churches, & only the beginnings or par­cels of certaine Bookes are slightly tasted of, a nūber of newe-founde and vnnecessary songs being brought in, cleane contrarye to the decrées of the auntient fathers: [Page 168]as in déede many other things moe in time paste hole­somly ordeined, we sée now either vtterly to be decaied, or wonderfully to be peruerted and corrupted. And ther is now no place left so muche as to the bookes of the E­uangelists, that they might be red ouer once in a yere, but on the sondayes onlye certaine Histories out of thē are by piecemeale picked out: whereas of our aunce­stours, the Euangelicall bookes especially were wonte to be expounded wholye without interruption to the people. I graunt indéede, that in some places in the holy feastes, chiefely of Easter and Whitsontide, and like­wise at the Natiuitie of the Lord, for as much as then commonly those that had profited sufficiently in the do­ctrine of the Cathechisme, or in the principles of Chri­stian religion, were with great preparation, and to the incredible reioycement of all the godly baptized, the in­terpretation of the holy booke begun and not ended was a little intermitted and left off, and the mysteries of the natiuitie and resurrection of CHRIST, of the sending of the holye GHOST, also the doctrine as touching the vse of Baptisme diligētly declared. But assoone as those holy dayes were past, it was prouided, that the same bookes should agayne be taken in hande and continued: whych thyng Sainct Augustine doth not obscurely sig­nifye in the beginning of his exposition of the Epistle of Saint Iohn. But to what purpose is it to stande longer in these things?

When & as ofte therefore as I beholde & consider the diligēce & example of the fathers, me thinketh verylye yt it were no harde matter to finde a meane, whereby euē nowe also anye manne maye once or oftner in a yeares space reade ouer the whole Bible, or certaine bookes of it, according as he himselfe shal thinke good. For there is no lette to the contrary, but that a man may appoint this lawe vnto himselfe, namelye to pervse ouer the ho­ly [Page 169]bookes in the selfesame order and time, that (as we declared euen now) they are reckened and distinguished in by G [...]e [...]i [...]n.

Euery man may easily obserue that forme and order that is of him prescribed. But for so much peraduenture as that order and disposition wil not be liked of all men, wherein be recounted some bookes whiche are not in ye Canon: and againe, othersome that being Canonicall and right worthy to be read, are omitted, I meane the volumnes of the foure Euangelistes, and the Psalmes of Dauid: wée, as by the pointing of a finger, will shewe another way, and that truely more easie, and more cer­taine, as comprehending all the Canonicall bookes, and likewise least any man should complayne, the residue also called Apocrypha. Go too therefore, first of all lette vs place by themselues, the Canonicall bookes,The Canoni­cal bookes of the olde Testament. accor­ding as they are of the auntient Hebrues, and also of ye Gréekes and Latines, but especially of Origē, Epipha­nius, Hilarius, Hierome, Augustine, and the counsel of Loadicea digested and sette downe: and withall let vs mark into how many Chapters euery booke is diuided. These bookes following belong to the olde Testament:

  • Genesis hath Chap­ters 50
  • Exodus hath Chap­ters 40
  • Leuiticus hath Chap­ters 27
  • Numeri hath Chap­ters 36
  • Deutronomy hath Chap­ters 34
  • Iosua hath Chap­ters 24
  • Chronicles. 1. hath Chap­ters 29
  • Chronicles. 2. hath Chap­ters 36
  • Ezra. 1. hath Chap­ters 10
  • Ezra. 2. hath Chap­ters 13
  • Esther hath Chap­ters 9
  • Esay hath Chap­ters 66
  • Iudges hath Chap­ters 21
  • Ruth hath Chap­ters 4
  • Samuel. 1. hath Chap­ters 3 [...]
  • Samuel. 2. hath Chap­ters 24
  • Kings. 1. hath Chap­ters 22
  • Kings. 2. hath Chap­ters 25
  • Ieremy hath Chap­ters 52
  • Lamentations hath Chap­ters 4
  • Ezechil hath Chap­ters 48
  • Daniel hath Chap­ters 12
  • Hosea hath Chap­ters 14
  • Ioel hath Chap­ters 3
  • [Page 172]Amos hath Chap­ters 9
  • Abdias Conteyneth Chapters. 1
  • Ionas Conteyneth Chapters. 4
  • Micheas Conteyneth Chapters. 8
  • Nahum Conteyneth Chapters. 3
  • Habacuc Conteyneth Chapters. 3
  • Sophony Conteyneth Chapters. 3
  • Haggeus Conteyneth Chapters. 2
  • Zacharie Conteyneth Chapters. 14
  • Malachie Conteyneth Chapters. 4
  • Psalt. hath psal. Chap. 150
  • Iob hath psal. Chap. 42
  • Prouerbs hath psal. Chap. 31
  • Ecclesiastes hath psal. Chap. 12
  • Song of Salomō hath psal. Chap. 8

Out of all these bookes a man maye lawfullye fetche proofes and allegations to fortify and confyrme the do­ctrine of religion, and they are in authoritie before the other bookes and fragments which are called Apocry­pha, and be in lesse price: wherefore we shall not with­out good cause bestowe our greatest care and diligence in reading and learning of the same.

Therefore in this wise and order I iudge they maye once or oftner in a yeares space readilye and without trouble be red.

Now I holde best, that we take our beginning at ye Psalter, and that it be reade apart, yea sometimes read againe, by reason of the manifolde profite and vtilitie thereof. For it is manifest, that in it is contained as yée woulde saye an Epitome or abridgement of the whole Scripture.

Therefore there is offred alwayes in it that which maye profitablye be learned, there commeth alwayes next to hande something whereby the minde in so great plentye and varietie of things maye be refreshed: and therefore is the one only booke of the Psalmes before al other thought worthy to bée learned, yea and to be kā ­ned by hart of all men.

This booke moreouer consisteth of prayers prepa­red for euerye euent and purpose: of thankesgiuing, it minstreth doctrine of greate importaunce and excellē ­cie: [Page 171]there be in it exhortations sharpe and seuere: it a­boundeth with most swéete consolations: yea al things are so handled and deliuered in it, that in euerye parte thereof both the glorie of GOD is celebrated and set forth, and the minde of man informed to godlynesse of life and conuersation.

Wherefore euen they also are wonte that absteyne frō other books of holy scripture, not vnwillingly to ex­ercise themselues in reading & reciting dayly both mor­ning and euening certaine of the Psalmes.

Which things séeing they are thus, we do not with­out good cause and consideratiō set down our aduertise­ment apart by it selfe, as touching the reading and sub­stanciall learning of the Psalmes.

Now the Psalmes doe amount in number to a hun­dred and fifty: and the whole yeare consisteth of two & fiftie wéekes & one day. If therfore thou be disposed to reade ouer the booke of Psalmes once in a yeares space, thou shalt read euery wéeke thrée Psalmes: so shal there remayn two wéeks to spare: or if thou wilt, thou maist pervse only two Psalmes, in euery of ye last 6. wéekes.

But if thou be determined to read ouer the Psalmes twice in one yeare, then shalt thou reade euery wéeke sixe Psalmes, which will most conueniently be done, if thou repeate euery day, after ye Lords day, one Psalme. Howbeit so againe will be left two wéekes voyde, vn­lesse peraduenture it liketh thée in euerye of the foure laste wéekes to reade only thrée Psalmes.

Where, if incase now, by obseruing the selfsame or­der, thou wilt recite euerye wéeke nine Psalmes, then shalte thou reade ouer the whole Psalter thrice in one yeare, vsing a Prouiso in the meane time, that in some of the latter wéekes thou distribute the number of the Psalmes, according to the proportion specified in the premisses.

Albeit thou mayst also in suche wise diuide and par­ticipate this labour, as namely in one wéeke thou mayst recyt [...] eight Psalmes: and in an other nine, and so goe on with like proportion to the reste: and at the length thou shalt perceyue fiftéene Psalmes to be kept in store to the last wéeke.

Last of all, when thou shalt be minded to reade ouer the booke of Psalmes foure times in a yeare, it is requi­site that thou reade euerye wéeke eleuen Psalmes: and in euery of the foure last wéekes, fiftéene Psalmes, and so there will remayne one only daye frée from reading. Thou séest therefore an easye and open waye, whereby thou mayste in twelue monthes space reade ouer the whole booke of the Psalmes once, or twice, or thrice, or fouretimes, euen as thou lyst thy selfe. And is this so greate and troublesome a labour, wherein thou accu­stomest to saye thrée Psalmes in a wéeke, or euery daye one or two Psalmes, and the one perhaps in steade of a prayer in the morning when thou risest, and the other at nighte when thou goest to bed?

Let vs procéed now in like maner to the other bookes called Canonicall. There are founde in these seauen hundred thréescore and sea [...]entéene Chapters. Wher­fore if a man wil reade euery wéeke fiftéene Chapters, he shal dispatch al bookes which a litle before we num­bred, once in a yeares space, and there shall remayne two dayes onlye to spare. And it will be a very easye matter to dispatch the reading of fiftéene Chapters, if in some one day of the seauen thou repeate thrée Chap­ters, and in euery of the rest twayne. Who is hée there­fore that can iustly complayne, that hée hath euen by this meanes an ouer heauye and importable burthen layde vpon him? Nowe then, as it shall please thée to multiply the number of the Chapter: so will it be easye for thée to accompte, how and in what order thou maist [Page 173]in a yeares spaces pervse ouer either twice or thrice all the bookes of the old Testament.

But in what estimation, sayeth some man, shall the bookes called Apocrypha be had? Shall it be good to spende any time in reading of them also? Why shoulde wée not, say I, whensoeuer oportunitie serueth, euen ex­traordinarily reade them? Or if it please thée to applye the reading of them to certaine peculiar tymes appoin­ted, there is no let but thou mayst do it. Let vs therfore rehearse as well the names as Chapters of the sayde bookes and fragments.

  • Tobias hath Chapters 14
  • Iudith hath Chapters 16
  • Susanna hath Chapters 1
  • Bell dragon hath Chapters 1
  • Song of the threée children hath Chapters 1
  • Fragmentes of Esther hath Chapters 8
  • Ezra. 3. hath Chapters 9
  • Ezra. 4. hath Chapters 16
  • Machabees 1. hath Chapters 16
  • Machabees. 2. hath Chapters 15
  • Baruch hath Chapters 6
  • Wisedome hath Chapters 19
  • Ecclesiasticus hath Chapters 51

The summe of the Chapters amounteth to a hun­dered thréescorne and thirtéene. Reade therefore euerye wéeke thrée Chapters, but the laste wéeke of the yeare saue one tenne Chapters, and the laste of all thirtéene, and thou shalt verye well dispatche all the whole mat­ter.

But there is no cause, as I haue also admonished be­fore, why thou shouldest bestow so much study in these, as in those which the church hath long agone auouched to bée Canonicall.

Nowe it is requisite that we speake of the Bookes of the newe Testament. And they are in this order, by a receyued custome (which no man wil lightly finde fault with) placed and disposed:

  • Mathew Contayning Chapters. 28
  • Marke Contayning Chapters. 16
  • Luke Contayning Chapters. 24
  • Iohn Contayning Chapters. 21
  • Actes of the Apostles Contayning Chapters. 28
  • Epistle of S. Paul to ye Romaines Contayning Chapters. 16
  • To the Corinthians the first Contayning Chapters. 16
  • To the Corinthians the seconde Contayning Chapters. 13
  • To the Galathians Contayning Chapters. 6
  • To the Ephesians Contayning Chapters. 6
  • To the Philippians Contayning Chapters. 4
  • To the Colossians Contayning Chapters. 4
  • To the Thessalonians the first Contayning Chapters. 5
  • To the Thessalonians the secōd Contayning Chapters. 3
  • To Timothy the first Contayning Chapters. 6
  • To Timothy the second Contayning Chapters. 4
  • To Titus Contayning Chapters. 3
  • To Philemon Contayning Chapters. 1
  • To the Hebrues Contayning Chapters. 13
  • The Epistle of Iames Contayning Chapters. 5
  • Of Peter the first Contayning Chapters. 5
  • Of Peter the second Contayning Chapters. 3
  • Of Iohn the first Contayning Chapters. 5
  • Of Iohn the second Contayning Chapters. 1
  • Of Iohn the third Contayning Chapters. 1
  • Of Iude Contayning Chapters. 1
  • Apocalyps Contayning Chapters. 22

The Chapters in all are two hundred & thrée score. For in what place the Epistles of Peter the seconde, of Iohn the seconde and thirde, and one of Iude, deserue to be put, I do not nowe dispute, who professe my selfe to followe the common opinion, or rather custome.

Now if thou readest euery wéeke in the Newe Te­stament fiue Chapters, thou shalt go thorough with it once in a tweluemonths space. If thou pervse ouer ten Chapters, thou shalt go thorough wt it twice, and one only day shal be left to spare. If fiftéene Chapters, thou shalt accomplishe it thrice. If twentie, thou shalte ac­complish it foure times.

These things being thus declared, it remayneth that euery godly man do repute with himselfe, howe oft hée will reade ouer the holy Psalmes, howe ofte the bookes of the olde Testament, howe oft the newe Testamente in a yeares space.

Of whiche pointe when he hath once determined, then shall it be néedefull for him to limit out the Chap­ters of the bookes according to the wéekes and dayes of the yeare, after that forme and order whiche wée haue shewed in the premisses.

Howbeit, partly to the intent the godlie disposed may the more willingly and easilye imbrace our coun­sayle and aduice, partly leaste those that haue alreadye attempted to reade dayly the holye Byble at houres ap­pointed, should alleage for excuse, that they do (sooner than a man would thinke) fayle and misse in the order or number of the Chapters: I haue prouided a Calen­dar, wherein for euery daye in euery moneth are noted and set downe certaine Chapters, as wel of the worke of the Psalmes, as of the other bookes of ye old and new Testament, and the same truely so digested and distin­cted in number, that thou mayste verye well reade and pervse ouer once or oftner in a yeare, as thou thinkest [Page 176]good, al the said bookes of the holy Bible, or at leastwise so many of them as thou hast most fancie to, and canst best like of. And in this order is this Calendar made.

First and foremost we haue giuen to euerye moneth two litle pages or sides of a leafe ye one answering to ye other, and either of them with lines from aboue drawn directly downewarde disseuered and diuided into Co­lumnes or pillers.

In the former page of the left side are drawen two suche lines, betwéen which, for as muche as they repre­sent and make a very small and slender piller, there is no greater space or distaunce, than that by descending from the heade to the foote, the letters A.b.c.d e.f g.A b.c., &c: whereby are wont to be noted in common Ca­lendars the spaces of the wéekes and number of the dayes, maye be writen. But before this same piller, to­warde the left side, there are set down certaine notes of numbers, which whilest they aunswere to the sayde letters, doe at the firste sighte declare, what day of the moneth euerye daye in the wéeke is. From the seconde line to the vttermost parte of the same side towarde the right hande, is a great deale of space left, wherein who­soeuer list, maye at his owne choyce and libertie, note the publike feasts and holydayes hapning throughout the whole yeare. Though I, who am fully resolued to consecrate this labour whatsoeuer it bée to the reading of the Scriptures, and for this cause haue willinglye called it a Calendar of the holy Scripture, do set downe the things memorable, whiche the holy bookes reporte to be done on certaine dayes: adding also some things in some places, whiche the opinion onely of the learned warranteth to be done on ye same dayes: of which sort are, the natiuitie and death of CHRIST, the murther of Stephen, the calling of Paule, &c. as touching whych [Page 719]things verile the holy Scripture expresseth no certain dayes, and yet by the common consentes of all menne there are some certaine dayees appointed.

Thus much of the former [...]age.

On the other side or page, which stretchesh towarde the right hande, there follow foure other distaunces or pillers, marked out with fiue lines let downe to rights in manner of a plum line.

And of all of them well néere the bredth is alike, sa­uing that the first is discerned to be somwhat narrow­er. Whiche first is appointed only to the worke of the Psalmes, and it conteyneth in suche wise the number and order of Psalmes affixed on certaine dayes, as all men may pervse them ouer once euerye yeare. But if a man be disposed to reade them twice, or thrice, or fouretymes in a yere, there is no cause to the contrary but yt he by his own choyce and industry, multiplying the numbers of the Psalmes according to the rate and proportion of euery wéeke, may frame to himselfe papers with columnes or pillers correspondent, and & fixe them in a table to his own vse, concerning which thing we haue touched somewhat also aboue. Next fo­loweth the seconde Columne, wherein are placed the bookes of the olde Testament, whiche our auncesters, the most holy gouernours of Churches, haue acknow­ledged to be Canonicall.

The names therefore of these bookes we haue sette downe in a decent order, and likewise what and howe manye Chapters of them maye conuently be reade e­uerye daye. The third Columne we haue giuen to the bookes of the Olde Testamente no numbred in the Canon, wherof the titles and Chapters are in a num­ber certaine distributed throughout the wéekes of eue­rye moneth. And we haue purposelye sundered these bookes from the former, neyther woulde wée [Page 178]mingle them togither in one and the selfesame distance. For it came to my remembraunce to feare, that that woulde not onely haue bin vnséemely, but also to some very gréeuous. For what, if some mans stomacke could not well brooke the Bookes of the latter kinds or at least not thinke them worthy the reading euery yere?

Truely I for my parte will interprete my successe to be happy, and my labour and diligence not to be vtterly loste, if so be I shall obtaine but thus muche of good folkes, namely, that they will euen once in a yere reade ouer all the Canonicall Bookes. Furthermore, the fourth columne is dedicated to all the Bookes, whyche are nowe euery where (by a custome receiued) ascribed to the new Testament: the Chapters whereof we haue in such wise digested and disposed, as that they may once in a yeares space be read ouer without any paines. But if any mans minde shall be inflamed with so seruent a desire of reading the holy mysteries, that he wyll assay to attempt greater matters, and like as the Psalmes, so peraduenture also couet to go through a twice or thrice wyth the Canonical Bookes of the olde and newe Te­stament, it shall be an easie matter for him, by doubling the numbers whiche we haue put, or by conueying them somewhat otherwise, to deuise an other way fit and pro­fitable for hys purpose, and to make another Calendar.

Moreouer, aboue these Columnes in the pages of e­uery moneth, there are fixed of vs (in steade of pillar co­ronets) certaine titles. The firste and highest line ex­tended throughout both the pages, containeth the name of euery moneth in Latine and English: then next how the Hebrues do call the same, & how many it is with thē in number: finaly, howe it is termed in the Atticke tongue of the Gréeks. The line that is vnderneath this, I meane in the former page, ouer and aboue the firste piller, hath nothing at all written on it: but ouer the [Page 179]second and maine piller we haue noted in these words, THINGS DONE: and in the latter page, the first pil­ler sheweth this title, PSALMES: the seconde & third, OLDE TESTAMENT: the fourth, NEVVE. In thys wise therefore whilest passage is made throughe the twelue moneths, there is layd open a certaine and vn­doubted waye, whereby in a yeares space the whole booke of the Psalmes, againe all the other Canonicall bookes of the olde Testamente, further, the bookes not Canonicall, lastly al the bookes numbred in the newe Testament, may once very wel be read ouer. And least any man shold want any thing herein, I haue thought good to inserte into this booke, the whole Calender of the holy Scripture, drawen forth in that forme and order which we haue spoken of, and with al the pages & pillers incident therevnto, so farforth as might bée, truelye dec­ked and distingui­shed.

¶ Here foloweth the Calendar of the holy Scripture.

Ianuarius, Ianuarie, Thebet in Hebrue, x. Moneth, THINGS DONE.Psalmes.Olde Testament.Newe.
1ACircūcision of CHRIST. Luke. 2. There appeared to Noe1Genes 1.2.3 Math 1.
2bthe tops of the mountaines. Genes 8. The diuorcemente245 2
3cstraunge wiues, Ezra. 10.36.7 3
4d  8 9 4
5eThe destructiō of Ierusalem is shewed to Ezechi. Chap 33. 10.11 [...]obia. 1.5
6fEpipha. of Curist. He is worshipped of the wise mē. Ma. 2. 12.132 
7gHe is baptised. Math. 3. He worketh his first miracle at 14.153 
8Aa mariage. Iohn 2.416.17.18. 6
9b 519.20 7
10cNabuchadnezar besiegeth Ierusalem. 2. King. 25. Ierem. 25.621.22. 8
11dEzechiels parable. Chap. 24. 23.24. 9
12eEzechiel prophesieth against Aegipt. Chap 29. 25 26410
13f  27.285 
14g  29.306 
15A 731.32.33 11
16b 834.35 12
17c 936.37 13
18d  38.39 14
19e  40.41715
20f  42.438 
21g  44.45.9 
22A 1046.47.48 16
23b 1149 50. 17
24c 12Exod 1.2. 18
25dThe calling of Paul yere [...] after ye death of Christ. Act 9. 3.4.1019
26e  5.6.1120
27f  7812 
28g  9.10  
29A 1311 12.13 21
30b 1414 15 22
31c 1516.17 23
Februarius, Februarie: Sebas in Hebrue, XI Moneth, THINGS DONE. Helapheboliωn in Greeke.Psalmes.Olde Testament.Newe
1dMoyses expoundeth the lawe. Deut. 1. 18.19 24
2eCHRIST is offered to the Lord. Luke. 2. 20.211325
3f  22.2314 
4g  24.25Iudeth. 1 
5A 1626.27.28 26
6b 1729.30 27
7c 1831.32 28
8d  33.34 Marke. 1
9e  35.3622
10f  37.383 
11gNoe sent forth the Doue, which returned again. Gene. 8. 39.404 
12A 19Leuitic. 1.2.3. 3
13b 204.5 4
14c 216.7 5
15d  8.9 6
16e  10.1157
17f  12.13.6 
18gNoe set forth ye Doue, which broght an Oliue brāch. Ge. 8. 14.157 
19A 2216.17.18 8
20b 2319.20 9
21c 2421.22 10
22d  23.24 11
23e  25.26812
24fZacha. prophesieth. Zach. 1. The electiō of Mathias. Act. 1. 27. Nume. 19 
25gNoe sent forth the Doue, which returned no more. Ge. 8. 2.3.10 
26A 254.5.6 13
27b 267.8 14
28c 279.10 15
Martius, Marche, Ader in Hebrue, XII. Moneth, THINGS DONE. Munychiωn in Greeke.Psalmes.Olde Testament.Newe.
1d  11.12 16
2e  13.1411Luke. 1
3fThe temple finished yeare 6. of Darius. Ezra. 6. 15.1612 
4g  17.1813 
5A 2819.20.21 2
6b 2922.23 3
7c 3024.25 4
8d  26.27 5
9e  28.29146
10fCHRIST heareth Lazarus to be sicke. Iohn. 10. 30.3115 
11gThe tast of Esther. 3.8.9 32.3316 
12AThe question of diuorce. Children are brought. Math 19.3134.35.36 7
13bCHRIST commeth to Ierico. Luke 18.19.32Deut. 1.2 8
14cHe healeth the sicke. Math. 20. The dayes called Purim333.4 9
15d1. Esther 9.2. Mach. the last. The Purim dayes 2. Esth. 9. 5.6 10
16eHe rayseth vp Lazarus. Iohn. 11. 7.8Susan. 111
17fHe goeth to Ephraim. Iohn 11. 9.10Bel, Dragon. 1 
18gHe returneth to Bethany. Iohn. 12. 11.12Song of the 3 chil. 1 
19AHis séeth are annointed. Iohn. 123413.14.15 12
20bHe commeth to Ierusalem. Luke. 19.3516.17. 13
21cThe Actes are done which are reade of Math. 21.22.23.243618.19. 14
22d25.26. Marke. 14. 20.21 15
23eIudas goeth to the Bishops. Math 26. 22.23Fragmēt of Esth. 116
24fCHRIST kéepeth the passeouer. Math. 26. Iohn. 13. 24.252 
25gHe is crucified. Gabriel is sent to Mary. Luke 1. 26.273 
26AThe Sepulchre is kept.3728.29.30 17
27bCHRIST riseth frō death. Sheafes are offred. Leuit. 23.3831.32 18
28cIehoiachim broughte forthe of prison. Ierem. the laste. 2.3933.34 9
29dKing. 25. Iosua. 1.2 20
30e  3.4421
31f  5.65 
Aprilu, April, Nisan in Hebrue, I Moneth, THINGS DONE. Thargenωn in GreekePsalmes.Olde Testament.Newe.
1gNoe séeth the land. Genes. 8. The tabernacle is reared vp. 7.8622
2AExod. the last chapter. The tēple is purged. 2. Chr. 24. 29409.10.11 23
3bCHRIS [...] appeared to Thomas. Iohn. 20.4112.13 24
4c 4214.15 Iohn. 1
5f  16.17 2
6eIosua leadeth the people out of Set [...]. Iosu. 3 18.197 
7fEzechiel prophesieth against Egipt. chap. 30 20.218 
8g  22.23Ezra. III. [...]3
9AThe passeouer is instituted. Exod. 12.4324. Iudg. 1.2 4
10bThe people passeth ouer Ior. Iosu 3.4. The pascal lambe443.4 5
11cExod. 12. The people are circumcised. Iosu. 5.455.6 6
12dThe vessels of the Lord are restored to the Iewes. Ezr. 8. 7.8 7
13eEdictes against the Iewes. Esther. 3. 9 102 
14fThe Lords passeouer. Exod. 12. Leuitic. 23. Iosu. 5. 11 123 
15gThe departing out of Egipt. Exod 13. Numb. 33. 13.1448
16AThe purging of the temple finished. 2. Chronic. 29.4615 16.17 9
17bIerusalem taken by Titus, in the yeare of Christ. 37.4718 19 10
18cThe Israelits passe through the red sea. Exod. 14.15.4820.21 11
19d  Ruth 1.2 12
20e  3.45 
21fThe eyght day of swéete breade. Exod. 12. Samuel: [...].1.26 
22gThe Israelits come to Marah. Exod 1 [...]. 3.4713
23A 495.6.7 14
24bThe vision of Daniel. chap. 10 11.12.508 9 15
25c 5110 11 16
26d  12 13. 17
27e  14 158 
28f  16.179 
29g 5218.19IIII. Ezra. 1.18
30A  20.21.22  
  This moneth is called the moneth of new corne. Exo. 34 
Maius, May, her in Hebrue, II moneth. THINGS DONE. Zeiropnor [...]ω. Greeke.Psalmes.Olde Testament.Newe.
1bThe people num [...]red. Numb. 1.2.5323.24 19
2c 5425 26 20
3d  27.28 21
4e  29.302 [...]. 1
5fCHRIST ascended, [...] into heauen. Luc. 24. 2 Samuel. 1.2.3 
6g  3.44 
7h 555.6.7. 2
8 [...] 568.9. 3
9 [...] 5710.11 4
10fNoe is cōmanded to cary things necessarie into ye ark. Ge.6 12 13 5
11e  14.1556
12 [...]  16 176 
13g  18.197 
14ASome holde the passeouer. Numb. 9. 2. Chronic. 30.5820 21.22 7
15bThey come into the desarte of sin. Exod 16. Pente. Act. 2.5923.24 8
16cIt rayneth Manna. Exod 16.601 King. 1.2 9
17dNoe entreth into the Arke Genes. 7. 3 4 10
18e  5.6811
19f  7.89 
20gThe seconde yeare after their departure they goe from 9.1010 
21Amount Sinay. Numb. 10.6111 12 13 12
22bTheir tentes are set on fire. Numb. 11.6214.15 13
23cThe Castel of Ierusalem is clensed. 1. Machab. 13.6316.17 14
24d  18.19 15
25e  20.211116
26f  22 II. King 112 
27gNoe at ye yers end going forth of the Arke offereth sacri- 2.313 
28Afice. Genes 8.9.644.5.6 17
29b 657.8 18
30c 669 10 19
31d  11.12 20
[...], Iune, Simon in Hebrue, III. Moneth, THINGS DONE. Ecatombaωn in Greeke.Psalmes.Olde Testament.Newe.
1eTheir first coming to mount Sinai where they abode [...]. 13 141421
2fmoneths and 20. dayes, and all the things are accompli 15.1615 
3gshe [...] whi [...]h are written from the 19. of Exod. to the ende 17.1816 
4Aof the booke, and in Leuiticus, euen to the [...]. of Numb.6719.20.21 22
5b 6822.23 23
6cThe wéekes or Pentecost of the Iewes. Exod. 34.6924.25 24
7d  1. Chronic. 1.2 25
8e  3.41. Mach. 10.126
9f  5.62 
10gThe Captiues in Babilon send giftes to Ierusalē. Baru. 1. 7.83 
11A 709.10.11 27
12b 7112.13 28
13c 7214.15 Roma. 1
14d  16.17 2
15e  18.1943
16f  20.215 
17g  22 236 
18A 7324.25.26 4
19b 7427.28 5
20c 7529. II. Chronic. 1 6
21d  2.3 7
22e  4.578
23fEdictes for the Iewes. Esther. 8. 6.78 
24gIohn Baptist is borne. Luke 1.  8 99 
25A 7610.11.12 9
26b 7713.14 10
27cThe wa [...]ers increase. Genes. 7.7815.16 11
28d  17.18 12
29e  19.201013
30f  21.2211 
[...], Iune, Simon in Hebrue, III. Moneth, THINGS DONE. Ecatombaωn in Greeke.Psalmes.Olde Testament.Newe.
1eTheir first coming to mount Sinai where they abode [...]. 13 141421
2fmoneths and 20. dayes, and all the things are accompli 15.1615 
3gshe [...] whi [...]h are written from the 19. of Exod. to the ende 17.1816 
4Aof the booke, and in Leuiticus, euen to the [...]. of Numb.6719.20.21 22
5b 6822.23 23
6cThe wéekes or Pentecost of the Iewes. Exod. 34.6924.25 24
7d  1. Chronic. 1.2 25
8e  3.41. Mach. 10.126
9f  5.62 
10gThe Captiues in Babilon send giftes to Ierusalē. Baru. 1. 7.83 
11A 709.10.11 27
12b 7112.13 28
13c 7214.15 Roma. 1
14d  16.17 2
15e  18.1943
16f  20.215 
17g  22 236 
18A 7324.25.26 4
19b 7427.28 5
20c 7529. II. Chronic. 1 6
21d  2.3 7
22e  4.578
23fEdictes for the Iewes. Esther. 8. 6.78 
24gIohn Baptist is borne. Luke 1.  8 99 
25A 7610.11.12 9
26b 7713.14 10
27cThe wa [...]ers increase. Genes. 7.7815.16 11
28d  17.18 12
29e  19.201013
30f  21.2211 
Iuium, Iuly, [...]hanius in Hebrue, [...] Moneth, THINGS DONE. [...] Greeke.Psalmes.Olde Testament.Newe.
1gMary visiteth Elizabeth. Luke 1.  [...].24 [...] 
2A 7925.26.27 14
3b 8028.29 15
4c 8130.31 16
5dEzechiels visions. Ezech 1. 32.33 I. Corinth. 1
6e  34 35132
7f  36. Ezra. 114 
8g  2.315 
9AIerusalem taken of the Babilonians Ieremy set at liberty.824.5.6 3
10bIeremy. 39.52.2. King the last chapter.837.8 4
11c 849.10 5
12d  Nehem. 1.2 6
13e  3.4167
14f  5.6II. Machab 1 
15g  7.82 
16A 859.10.11 8
17bMoyses drake the Tables. Exod. 12. The spies terrifye8612 13 9
18cthe people. Numb. 13. and the Babilonians begin to be-87Esther. 1.2 10
19dsiege Ierusalem. 2. King. 25. 3.4 11
20e  5.6312
21f  7.84 
22gMary Magdalen the sinner. Luke. 7. 9. Esay. 15 
23A 882.3.4 13
24b 895.6 14
25c 907.8 15
26d  9.10 16
27e  11.126II. Corinth. 1
28f  13.147 
29g  15 168 
30A 9117.18 19 2
31b 9220.21 3
Augustus August with the Hebrues V. Moneth, THINGS DONE. Boedromiωn in Greeke.Psalmes.Olde Testament.Newe.
1cAaron dieth. Num. 20.33. Ezra cōmeth to Ierusalē, Ezra. 7.9322.23 4
2d  24.25 5
3e  26.2796
4f  28.2910 
5g  30.3111 
6A 9432.33.34 7
7bIerusalem is brent. 2. King 25. Baruch readeth the booke in9535 36 8
8cBabilon. Baruch. 1.9637.38 9
9d  39.40 10
10eEzchiel to the Elders of Israel. Ezech. 20. Some thinke 41.421211
11fthat vpon this day Ierusalem was set on fire both of the 43.4413 
12gBabilonians. Ieremie. 52. and also of Titus. 45.4614 
13A 9747.48, 49 12
14b 9850.51 13
15c 9952.53 Galath. 1
16d  54.55 2
17e  56 57153
18f  58.59Baruch. 1 
19g  60.612 
20A 10062.63.64 4
21b 10165.66 5
22c 102Ieremie. 1.2. 6
23d  3.4 Ephes. 1
24e  5.632
25f  7.84 
26g  9.105 
27A 10311.12.13 3
28b 10414.15 4
29cIohn is beheaded. Marke. 6.10516.17 5
30d  18.19 6
31e  20.216Phillip. 1
September, Elul in Hebrue, VI. Moneth, THINGS DONE. Maimacteriωn in Greeke.Psalmes.Olde Testament.Newe.
1fHaggeus prophesieth. chap. 1. 22 23Wisdome. 1 
2g  24.252 
3A 10626.27.28 2
4b 10729 30 3
5cAnother vision of Ezechiel. Ezch. 8.10831 32 4
6d  33.34 Colosl. 1
7e  35.3632
8fIt is thought that Ierusalem was brent by Titus. 37 384 
9g  39.405 
10A 10941.42.43 3
11b 11044 45 4
12c 11146.47 I. Thess, 1
13d  48.49 2
14e  50.5163
15f  52. Threnes. 17 
16g  2.38 
17A 1124. Ezech. 1.2 4
18b 1133.4 5
19c 1145.6 II. Thess. 1
20d  7.8 2
21e  9.1093
22f  11.1210 
23g  13.1411 
24A 11515.16.17 I. Timoth. 1
25bThe walles of Ierusalem are finished Nehemia. 6.11618.19 2
26c 11720.21 3
27d  22.23 4
28e  24.25125
29f  26.2713 
30g  28.2914 
October, Thisri in Hebrue, VII. Moneth, THINGS DONE. G [...]anepsione in Greeke.Psalmes.Olde Testament.Newe.
1AThe first day of trumpets. Leuitic 23.11830 31.32 6
2b 11933 34 II. Timoth. 1
3cGedalia is supposed to be slaine. 2. King. 25. Ieremie. 41.12035.36 2
4d  37 38 3
5e  39.40154
6f  41.4216 
7g  43.44.17 
8A 12145.46.47 Titus. 1
9b 12248. Daniel. 1 2
10cThe feast day of clensing. Leuitic. 16.23. The Iubilie yeare1232.3 3
11d50. Leuitic. 25. 4.5 Philemon 1
12e  6.718Hebrues. 1
13f  8.919 
14g  10.11Ecclesiastic. 1 
15AThe feast of tabernacles. Leuitic. 23. Numb. 29. Iohn. 7.12412 Hosee. 1.2 2
16bEzech 45.1253.4 3
17cThe arke stayed on the mountaines of Ararat. Genes. 8.1265.6 4
18d  7.8 5
19e  9.1026
20f  11.123 
21gHaggeus is sent to Zerubabel. chap. 1. 13.144 
22AVIII. day of tabernacles. Leuitic. 23.127Ioel. 1.2.3. 7
23bThe people sent after ye dedicatiō of ye temple. 2. Chro. 7.128Amos. 1.2. 8
24cA newe couenaunt with God. Nehem. 9.10.1293.4 9
25d  5.6. 10
26e  7.8511
27f  9 Abdias. 16 
28g  Ionas. 1.27 
29A 1303.4. Micheas. 1 12
30b 1312.3 13
31c 1324.5 Iames 1
Nouember, Marhefuam in Hebrue VIII. Moneth, THINGS DONE. Anthesterione in Greeke.Psalmes.Olde Testament.Newe.
1d  6.7 2
2e  8. Nahum 1.83
3f  2.39 
4g  Habacuc. 1210 
5A 1333. Sophony. 1.2. 4
6b 1343. Haggeus. 1 5
7c 1352. Zachary. 1 I. Peter. 1
8d  2.3 2
9e  4.5113
10f  6.712 
11g  8.913 
12A 13610.11.12 4
13b 13713.14 5
14c 138Malachy. 1.2 II. Peter. 1
15dIeroboam ordayneth a feast day. 1. King. 12. 3.4 2
16e  Iob. 1.2143
17f  3.415 
18g  5.616 
19A 1397.8.9 I. Iohn. 1
20b 14010.11 2
21c 14112.13 3
22d  14.15 4
23e  16.17175
24f  18.1918 
25g  20.2119 
26A 14222.23.24 II. Iohn 1
27b 14325.26 III. Iohn. 1
28c 14427.28 Iude. 1
29d  29.30 Apocalyps. 1
30e  31.32202
December, s [...]sl [...]u in Hebrue. IX. Moneth, THINGS DONE. Goseideone in Greeke.Psalmes.Olde Testament.Newe.
1f  33.3421 
2g  35 3622 
3A 14537.38.39 3
4bZacharias prophesieth againe. chap. 7.14640.41 4
5c 14742. Prouerb. 1 5
6d  2.3 6
7e  4.5237
8f  6.724 
9g  8.925 
10A 14810 11.12 8
11b 14913.14 9
12c 15015.16 10
13d  17.18 11
14e  19.202612
15fAntiochus placeth an Idol in the temple. 1. Machab. 1. 21.2227 
16g  23.2428 
17A  25.26.27 13
18b  28.2929.3014
19c  30.3131.3215
20dEzra commaundeth the straunge wiues to be put away Ecclesiastes. 1.233.3416
21eEzra, 9. 3.435.3617
22f  5.637.38 
23g  7.8  
24AThe foundation of the second Temple. Haggeus. 2. 9.10.11 18
25bNatiuitie of CHRIST. Luke. 2. The tēple clensed. 1. Mac. 4. 12. Cantic. 139.4019
26cStephen the Deacon. Act 7. 2.341.4220
27d  4.543.4421
28eThe children are slaine. Matth. 2. 6.745.4622
29f  847.48 
30g   49.50 
31A   51 

THou séest now, and in what sort we haue ordeyned ye Calendar of holy Scripture, and brought it to an ende. And to the in­tente the greater number of godlye rea­ders maye reape of swéete and continual fruite by this our labour, we haue proui­ded this Calendar, and digested it in suche wise, as that they may draw it forth in tables of paper or parchment, and fasten them to the wals in their studie, Parlour, pri­uie chamber, shoppe, chappel, Oratory, and wheresoeuer they list themselues. For my parte I couet nothing so muche as that all the godly woulde receyue this worke with that minde, that it is of me offred. Howbeit I goe not about to prescribe any thing as of necessitie to anye man, but doe franckely confesse that euery man oughte to be at his owne choyce and liberty, to appoint and de­termine more at large of and concerning all this whole businesse: and therefore (hardly) let euery one choose suche a way of reading the holy mysteries, as he shal suppose to be most fitte and conuenient for his purpose. Yea if a­ny man shal by his owne proper witte and industrie de­nise a more apt waye than this is, and will not be grie­ued to impart the same vnto vs, we protest that we shal be so farre of from enuying his good successe, that we wil follow him rather for our guide and lodes man, and ren­der vnto him the expresse meaning of a thankeful minde when and so farre forth as in vs shall lye. For why, wée truely are not ashamed to confesse, that after the maner of painters, who vse with a cole or chalke to drawe the first lineamentes of their worke, we haue shadowed out more truely than fully finished, a certain slender and ea­sie forme of distinguishing and limiting forthe certaine chapters of bookes to be reade euery day throughout the yeare.

And soothly, of al other we couet least that any thing shoulde in this behalfe be superstitiously obserued.Let a man read dayly certaine chapters, but vvithout superstition. Li­bertie is a thing of it selfe verye amiable: neyther is it méete, as perteyning especially to this matter, that any thing should in such wise be commaunded or enioyned as though that he that did otherwise, shoulde by and by bée put in fault and blame. For doubtlesse it is very fitte and requisite to be permitted, that a man shoulde at any time of the yeare beginne the holye Bible, that he should dis­pose and digest in suche order and number as well the Bookes as Chapters, as he himselfe can best like off, a­gaine that he shoulde pervse some certaine bookes out of whiche he hopeth to reade moste profit in the doctrine of religion, so muche the oftner, like as Saint Ambrose wi­shed Augustine to reade before others the prophet Esay, and other bookes more rarely and sparinglye. But thys thing we are most of all desirous to perswade, that it is very necessarie for euery Christian, that he should dayly pervse ouer certaine Chapters of the sacred Byble. And if so be the same man shal once in a yere go through with the reading of the whole Byble, then we promise him, that ouer and besides he shall deserue no smal com­mendation of his godly trauell with all men, he shall al­so reape moste ample fruite and commoditie by this hys diligence.

I woulde haue thée therefore, whatsoeuer thou art, duely to consider with thy selfe, whether anye man may iustly hereafter alleadge for excuse, that it will bée as greate a matter for him to read ouer the holy Bible, as a number wil séeme to make it.

What labour, I praye thée, is it, to bestowe one houre, or m [...]e p [...]raduenture in pervsing ouer thrée, [Page 206]foure, or fiue Chapters at the moste euerye daye in the wéeke? In good faith he maye well blushe and be asha­med, that dare hence forwarde so muche as once tomut­ter against these things. Therefore let euery manne forthwyth without anye delay make, prefix, and inionye to himselfe a lawe, and let him with all care and indu­strie indeauour to obey it so long as he liueth. But if it shall happen through businesse falling out of the sodayne that lawe to be broken and interrupted, then let him not spare (hardlye) to punishe, and euen to be awreaked of himselfe.

No manne is better styrred vppe and reteyned in his dutie doing, than he that of his owne accorde is both a lawe and a iudge to himselfe. It is incredible, howe acceptable a thing it is to GOD, when a man willingly and without compulsion, giueth himselfe fréely to god­ly exercises.

But nowe I woulde not haue thée to saye vnto me,The depth and maiestie of the holy Scriptures ought not to fray vs frō the reading of thē. that thou art driuen awaye from the reading of the sa­cred Byble, bycause all the matter thereof is harde and beyonde thy capacitie, neyther canst thou atteyne vnto the things therein conteyned. Naye thou séest further, that of the things whiche thou readest, or in some sorte vnderstandest, thou canst not gather anye spirituall profitte: for why, thou arte ignoraunte, howe or by what meanes thou mayste aptlye transfer the thyngs that the Scripture specifyeth, to the instruction and in­formation of thine owne life. But I will not suffer theée, I saye, to vse herein anye longer cyrcumstaunce: and for bycause it woulde grieue mée verye muche, if there shoulde anye thyng As yet be a hyndraunce to thy godlye purpose: and that thou whyche séemedst [Page 207]to be euen now redy bent and fully prepared to the rea­ding of the holy mysteries, shouldest yet be withdrawen from the enterprising therof: I will also go aboute to re­moue out of thy waye these lettes and impedimentes, and as I maye so saye, thornes and bryers.

First, whereas thou thinkest and speakest honorablye as touching the worke of the holy Scriptures, and arte fully resolued that in it are comprised things heauenly, Diuine, and in all respectes noble and excellent, in good sooth thou dost very wel and godly and like a good Chri­stian. For in déede it behoueth that all the things therin comprehended be aunswerable to the maiestie of him frō whome the same proceeded. Wherefore so oft as we take the Bible in our hands, it is méete and requisite that we behaue our selues with al reuerence, as if we were come to a pallace or Court furnished with all sumptuous and gorgious attyre, wherein we had to talke and debate, & that of most weyghtie affayres, with some mightie lord and Emperour, sitting in a high and stately seate, and garded about on euerye side with many noble menne and officers. For in verie déede to reade the holy Scrip­tures is euen for a man to present himselfe vnto GOD, and to make entreatie as touching euerlasting saluati­on.

Neyther can it be perceyued, that any man is in good earnest conuersaunt in the sacred bookes, except there­withall he lift vp his minde vnto GOD: and behold, wonder at, anwadore, his goodnesse, power; Wisdome, righteousnesse &c.

And truely howe it commeth to passe I knowe not, the verye sighte of the holye Bookes them­selues doeth sodainelye strike as it were priuilye a [...] [Page 209]Whiche thing Chrisostome also in his thirde homilie of Lazarus testifieth. Let vs not hoorde vp golde (saith he) but let vs lay vp for our selues the treasure of the spiritual Bookes. As for gold, verily when it encreaseth most, thē doth it moste of al endanger the possessors of it: But the Bokes beyng well laide vp, do bring muche profite to the owners of them. For euen as when the warlike wea­pons of a King are bestowed, although there be none to possesse thē, yet do thei minister great safetie & preserua­tion, to those that dwell in the house where they are laid vp, whiles neither theeues, nor breakers down of walles, nor any other malefactor dare once venture vpon that house: so wheresoeuer the spirituall Bookes are founde, from thence is expelled all the power of the Diuell, and greate consolation offred to the inhabitants. Inasmuche as euen the verye beholding also of the Bookes maketh vs to be more slowe to sinne. For, whither we haue com­mitted any thing that is forbiddē, and defiled ourselues, yet being returned home, and hauing looked vpon the Bookes, oure conscience doeth more fiercely condemne vs, and we are made afraide to committe the like: againe, whither we haue continued in godlinesse of life, by the Bookes wee become more strong and stedfast. For so soone as a man hathe touched the Gospell, by and by he hathe disposed his owne mind, and withdrawen it from worldly affayres, and that onely by the sighte thereof. But if he shall adde diligent reading, then, as the soule that is occupyed in the holye mysteries and matters of GOD, so is he purged and made better, GOD talking wyth hym throughe those Scriptures. So sayth Chri­sostome, whose wordes it is méete we shoulde reade wyth suche an affection, as he himselfe vttered them in: that is to saye, a godly and religious, and voyd of all su­perstition.

Now albeit the dignitie of the holy Books be greater far-awaye,No mā ought to complayne that he cannot vnderstād the Scripturs, & howe we maye attayne to the vnderstāding of them. than wee are able to expresse in wordes: yet there is no cause why anye man shoulde mistruste, but that the vnderstāding of them may be opened vnto him. God indéede speaketh himselfe in them, but the same God doeth wonderfullye apply hymselfe vnto vs, and euen willinglye abateth hys talke to our capacitie.

As mothers knowe howe to stutte and stammer with their stutting and stammering infants: euen so doeth God vouchsafe to debate manye thynges wyth vs after the manner of menne, whilest namely, of the things that are common amongst vs, he borroweth examples, si­militudes, sentences, and many other things moe, pro­fitable to an easie and plaine methode of teaching. Yea, and moreouer the writers that firste of all compiled the sacred Bookes, whome hée woulde haue to bée as hys Vshers and substitutes to teach vs in the Schoole of his Churche, he hathe chosen to be suche, as were not fa­mous wyth anye notable learning, but of vile and base condition, and vtterly voyde in a maner of al knowledge and erudition.

Moses, whom a number do suppose to be the Author, not onely of the fiue Bookes commonlye ascribed vnto him, but aso of the Booke of Iob: likewise Dauid and A­mos, were renowmed thoroughe feeding of cattell: Pe­ter the Apostle and Iohn the Gospel writer, lyued by the trade of Fishing: Paule exercised Tent-makyng. Luke publikely dealte with Phisicke, albeit there be some not wanting, whyche contende that he was also a Paynter: Matthewe played the Publican or Tolgatherer. Loo [...] what crue and fraternitie the moste excellent writers were. Nowe then they vsed a kinde of speache, that was agréeable to themselues and to their likes: that is to saye, familiar, plaine, and sauoring euerye where [Page 211]of suche a certaine ordinarye simplicitie, as wée reade that S. Augustine and certaine other fauourers of elo­quence, durst for a tyme contemne the holy Scriptures, by reason of their beggerly phrase, créeping vppon the grounde, and destitute of all Rhetoricall beauty.

All men and women therefore oughte assuredlye to truste, yea, euen the homely husbandmen, shéepe-beardes, Fishermen, Bakers, Bruers, Paynters. Carpenters, Fullers, Corriers, Tanners, and all in­feriour craftsmen whatsoeuer, also Wyues, Widows, Virgins, that they and euerye of them, so they haue heartes desirous to learne, maye quickely profite in rea­ding of the Scriptures. And ofte tymes, whereas som­things escape vs, not GOD, but we our selues are in the faulte. For why, it is not wythout a cause that he complayneth or the vngodly, who sayeth: that they would not vnderstande to doe good, but hardened theyr heartes, bycause they regarded not the voyce of the Lorde. Psalme. 36.95. Moreouer, there are pre­ceptes extante, whereby wée are commaunded to craue GODS ayde in thys behalfe: there are promises also, whyche doe put vs in sure and certaine hope, that no­thyng shall bée denyed vnto vs. Aske (sayth CHRIST) and it shall bee giuen you: Knocke, and it shall bee opened vnto you. Matth. 7. Luke. 11. And Iames Chap. 1. If anye of you lacke Wisedome, let hym aske of him that giueth it, namely, GOD: who gyueth to all menne indifferently, and casteth no manne in the teeth.

Who then woulde bée grieued, when he commeth to reade the holye mysteries, to vse firste some shorte fourme of Prayer? And manye formes of pray­ing, may be gathered out of the hundred and ninetéene Psalme alone, to the intent I maye speake nothyng of [Page 212]other places. No man, I trowe, will thinke muche to saye: Blessed art thou O Lorde, teach me thy statutes. or, Open thou mine eyes O Lorde, that I maye see the wonderfull things of thy lawe or: O Lorde make me to vnderstande the waye of thy commaundements: or: Teache me O Lorde the waye of thy statutes, and I will keepe thy lawe, yea I wil keepe it with my whole heart. Cause me to walke in the path of thy commaundements for I am well pleased in it. or: The earth O Lord is fil­led wyth thy goodnesse, O Lorde teach me thy statutes. or: Thy handes O Lorde haue made me, and fashioned me: giue me vnderstanding, that I may learne thy com­maundementes. or: Deale wyth thy seruaunte accor­ding to thy goodnesse, and teache me thy statutes. I am thy seruaunte: giue mee vnderstanding, that I maye knowe, thy testimonies. or: The righteousnesse of thy iudgementes O Lorde abideth for euer, giue mee vnder­standing, and I shal liue, &c. Also out of the Ps. 25. Shew thy wayes vnto me O Lorde, and teache me thy pathes. Leade me in thy truth, and teache mee, for thou arte the God of my saluation. Againe in the same Psalme. The Lord is good and gratious, and therefore will hee teache sinners in the waye: He will direct the meeke in iudge­ment, and teache his way vnto the lowly. All the wayes of the Lorde are Mercy and Truth, to them that keepe his couenaunte and his testimonies. Thus whosoeuer shall praye with an assured confidence, God will open ye eyes of their mind, whereby they may iudge vprightly of al things. Further, it cānot be denied but that there be many things in ye Scriptures of thēselues very plaine, and easie to be vnderstoode. Likewise there are dy­uers and sundrye thynges here and there intermixed, whyche who so hathe any iudgement at all, doeth soone perceiue where vnto they tende. Moreouer, there is no man ye carrieth not about with hym an expert maistresse [Page 213]of manye secrete and mysticall matters, to witte, hys owne proper conscience, whych doeth ofte times priuily reproue, finde faulte with, and make ashamed those that pretende, that they vnderstand not the holy Scriptures. It is a very grieuous offence, when thou once vnder­standest the truth, to dissemble it, to neglect, not exercise, or deny it: and God is wonte, to giue vppe those that so doe, hauing firste (as witnesseth the Apostle Rom. 1.) blinded their harts into a reprobate sense. Furthermore, be shall best prouide for his owne safety, that dothe not labour to flye ouermuch alofte: but contenteth himselfe in places some what harde and difficulte, to drawe forthe the simple and sounde meaning, whych the words them­selues do signifie wythout any couertures, and whyche séeme not to be strange from the minde and purpose of the author. To hunt after subtil and straunge interpre­tations, to muse vppon allegories wythout cause why, to crake continuallye of mysticall meanings, is the pro­perty of men that consider not sufficiētly the snares and bayted hookes of the deuill. Examples howe suche curi­ositie and vnaduisednesse hath bin punished. God would haue in all ages to be séene. Woulde to God we coulde oftetimes call to remembraunce, howe greate a benefite it is, to be wise to sobrietie. He shal not a little be helpen to the collecting of proper sentences, that will exactlye marke where the beginnings of sermons, disputations, and narrations, and where the endings of the same bée: again, where the prefaces, propositions confirmations, confutations, conclusions, are distinguished in them. Let hym obserue also the proper spéeches and phrases that are familiar in the Scriptures, let hym searche diligētly throughout euery member, as well the thynges that goe before, as also the things that follow after: to be short, let hym duely examine the causes and circumstances of euery point. If after all these things thus discussed, there [Page 214]remaine some things yet still hidden, it shall be expedi­ent to repeate them oftener than once, and the more in­tentiuely to consider of them. Repetition commonlye causeth some things to be more cleare and lightsome: and that whyche is harde to daye, to morrowe or nexte daye becommeth plaine and easie. One daye teacheth an other, and one night certifieth an other. If the daye, as it is saide in the prouerbe, taketh away the sicknesse oft he bodye: then vndoubtedly taketh in awaye also ig­noraunce, whyche is a maladie of the minde.

It shall be verye profitable in lyke manner to con­ferre diligentlye the playne and agréeable places of the Scriptures, wyth that place touching the meaning whereof the question is: (as Luke reporteth Act. 17.) the Thessalonians did. If thys conference be in vayne, then there is no let but that thou maiste aske ye aduice of some other wiser than thy selfe. GOD wil bring to passe, that when thou thinkest leaste of it, thou shalte lighte vpō some Philip that may resolue thée of thy most intri­cate doubtes Act. 8. Hée that wanteth altogither the helpe of a teacher, let hym looke ouer the Commentaries or Annotations of the choicest interpretres that hée can come by.

Laste of all,Some thinges we are ignorāt of to cure be­nefite. if all thy labour in searching of some hid­den mysteries proue voyde and of none effecte, and that mannes industry (as ye woulde saye) be mocked and de­ceyued: then doubt thou not that it commeth to passe for some benefite of thine, that some thinges whyche thou soughtest verye desirously to knowe, doe remaine still vnknowen vnto thée. It is profitable, that thou shoul­dest knowe by this meanes, the infirmitie and ignorance as well of all mankinde, as also of thy selfe. Hereby al­so thou learnest, how highly thou oughtest to estéeme the giftes of the holy Ghoste, who enlightneth the myndes of the godly. Thou vnderstandest agayne, that the [Page 215]same gifts are giuē to euery man according to the mea­sure of Faith. Further, thou haste in admiration eayl [...] more and more the maiestie of the things comprehended in the sacred Scriptures. And there are in verye deede some things in them, whych ought of vs rather to be be­leeued, than perceiued: like as also certaine pointes are onely touched by the way, but not fully declared. Neither truely is it to be doubted, but that many before thée haue sticked and stammered at the selfe-same places. Yea, e­uen the diligentest of al other do oftetimes stumble, and are deceyued. Therefore the wante of knowledge of some certaine places doeth by no meanes giue thée occa­sion to caste awaye the holye Bookes: but rather thou muste so muche the more diligentlye and constantlye goe forwarde to pervse them, as thou arte sure and certaine, that there wyll be alwayes a num­ber of thynges, whyche thou shalte neuer bée able to attayne vnto: and that a Christian manne oughte all hys lyfe long to bée a Scholler of the holye Ghoste.

But to declare, howe, and by what meanes thou mayste reape a Spirituall profite,Howe thou mayste gather spirituall pro­fite by the thyngs that thou readest. by the thynges whyche thou readest, and indifferently (at the leaste) vnderstandest, althoughe a man myghte stand long vppon thys matter, yet I will saye so muche in effecte, as I truste for this present time shall be suffi­cient.

Firste, all menne oughte to be perswaded of this, that the effectualnesse of prayer poured from the hearte vnto GOD, is very greate, for whyche cause we haue a little before admonished, that so ofte as we come to the readyng of the holye Bookes, wée shoulde in anye case (to beginne wythall) vse some forme of prayer. Secondly, there lyeth hidden in the worde of GOD it selfe, when it is read or hearde, or when [Page 216]it is duely examined, a certaine wonderfull power of the spirite,The power of the spirite worketh priuie­ly through the worde is the heartes of the readers and hearers. where with the mindes of men are stricken and after an vnspeakable maner moued & drawen. Whiche thing doubtlesse we woulde by no meanes affyrme, except it were found expressed in the sacred Scriptures, and except further it were manifest, that many good mē had at all tymes proued the selfe same thyng to be true. Hearken I praye you, what the Author of the Epistle to the Hebrewes Chap. 4. sayth: The worde of GOD is liuely, and mighty in operation, and sharper than anye two edged sworde, and entreth throughe, euen to the diuiding asunder of the soule and the spirite, and of the ioyntes, and the marow, and is a discerner of the thou­ghtes, and of the intents of the heart. Neyther is there anye creature, whyche is not manifest in his sight: but al thyngs are naked and open to hys eyes, wyth whome wee haue to do. In whyche place there are two things of vs to be obserued. The one, that vnto the worde of GOD are ascribed life and other effectes of verye great importance. It is (sayth he) quicke or liuely, and migh­ty in working and operation: for it pierceth and entreth throughe, euen to the diuiding of the soule and the spi­rite, in as muche as it moueth the whole manne after an incredible manner: againe, it discerneth the thou­ghtes and intentes of the hearte, in asmuche as it fin­deth faulte with and iudgeth a man, and bringeth hym to the knowlege of hymselfe and of God, and compelleth him to humble hymselfe, to confesse that he is a sinner, and to flye vnfaynedly to Gods mercy. The other, howe that from the worde we maye passe sodainely to GOD hymselfe, vnto whome all thinges (thoughe neuer so se­create) are wyde open and bare. Therefore, by the for­mer pointe, we must be moued, to thinke and perswade oure selues, that in the worde of GOD, yea, euen when it is read onelye or hearde, there is a certaine maiestie [Page 217]and excellencie, by reason whereof it deserueth to be imbraced of vs with all reuerence and lowlynesse of hearte. And by this later it commeth to passe, that wée belieue, that God is not farre absent from his worde, but when and so long as it pleaseth him, worketh migh­tily by it, as by a fit instrument, & accomplisheth most wonderfull things. Not that the word as it consisteth of bare letters and sillables, as it is written, read, pro­noūced, or heard, is in it selfe of so great efficacie, no ve­rily, our meaning is not so to perswade: but we hold for truth, that whilest the authour of the same word, writ­ten, read, pronounced, or heard, is considered, and whi­lest the things signifyed therein are diligently exami­ned, the diuine power in the meane season after a cer­taine imperceyueable manner approcheth, wherewyth estsoones the mindes of readers or hearers, are so moued, pierced, inflamed and enlightned, that repētāce, faith, and other such like vertues do folow in them. For we vnderstand, that euen the very same consideration is to be had of the outward worde, that all men do con­fesse to be had of the outward elementes in the Sacra­ments of CHRISTES Church. The water, if it be con­sidered in it selfe, is of no great force, neyther can it in very déed wash away the filthinesse of the soule: but as sone as the worde is added to the element, according as CHRIST gaue in commaundemente, it becommeth a Sacrament. Howe be it, in this word of the Sacra­ment, we haue not so muche to marke the sillables and sounde of the letters, as we haue to obserue the dignitie of him that first instituted that holy action, & the things signified by it, especially the inuocation and calling vp­on of the three persons in one diuine essence or substance of the Deitie. And then forsooth so great is the power of the water through the working of the worde, that it toucheth indéed the body, but it washeth also the heart (I [Page 218]vse the worde of S. Augustine in his treatise. 80. vppon Iohn) not bicause ye word is spoke, but bicause it is bele­ued: for whereas GOD is thus called vpō by faith, there he doth not disdaine by his power to worke heauenlie & spirituall effectes in the heartes of those that are bapti­sed. We say then, that euen in like case when the minde is wholly set vpon the word which is read, heard, or vn­derstoode, and hath regard vnto God the Author of the worde, and besides weigheth in a iuste ballaunce the things signified in it: that then the diuine power doeth wonderfully shewe forth it selfe, and repentance, faith, hatred of sinnes, endeuoure of true holinesse of life are stirred vp, and euen the whole man both in body and in soule is chaunged and renued. Of whych diuine worke­manshippe there are proofes sette foorthe in the Sa­cred Scriptures verye playne and apparant to all men. For Ezra read in the booke of the Lawe, Nehemia: 8. in the open streete that was before the watergate, frō mor­ning vntil midday, in the presence of men and women that gaue heede vnto it, and the eares of all the people hearkned vnto the Booke of the Law It foloweth a lit­tle after. And al the people when they heard the words of the lawe. The Apostle Peter, Actes. 2. rehearseth the Scriptures to the Iews, and interpreteth them as tou­ching Christ: which being heard, so many as were pre­sent were pricked in hearte, and said vnto Peter and the rest of ye Apostles: Men and brethren what shal we do? And vnto the Rom 10. But what sayth it? The worde is neare thee, euen in thy mouth, and in thine hart. This is the word of Faith which we preach, to wit, if thou shalt confesse with thy mouth the Lord Iesus, & shalt beleeue in thine hearte that God raysed him vp from the dead, thou shalte bee saued. For with the hearte man belee­ueth vnto righteousnesse, and wyth the mouth manne confesseth to saluation. Againe, in the same place: [Page 219] Fayth commeth by hearing, and hearing by the worde of GOD. Moreouer Peter Act. 10. making a plaine declaration of the summe of Christian doctrine oute of the holy Scriptures, in the house of Cornelius the Cen­turion: To this CHRIST (sayth he) beare all the Pro­phets witnesse, that throughe his name whosoeuer be­leeue in him, shall receiue remission of sinnes. While Peter yet spake these wordes, the holy Ghoste fell on al them that hearde the worde. Wée may therefore out of al question confirme this assertion, namely, that by the diligent and attentiue reading, hearing, and meditation of the worde of GOD, a man is induced to the know­ledge of GOD and of hymselfe, to the detestation of his sinnes, and to vnfayned repentaunce: to Faith in Ie­sus Christe, to the amendment of hys life and conuer­sation, and to bée shorte, receiueth the holy Ghoste, and wyth hym most large and bountifull giftes. That why­che wée knowe in tymes paste vsually befell to the rea­ders or hearers of GODS word, that the same also may happen nowe in these dayes, wee flatly auouche wyth­out controlment. For why, if hée that beyng incensed with desire of profiting, taketh in hand the holy Bookes, do before al things craue the ayde of the holy Ghost: thē next deuoutly reade or heare the word of GOD, by which (as by an instrument) it pleaseth GOD to talke famili­arly with vs: after this also lifte vp his mind vnto GOD speaking by the Prophets or Apostles, and duly discusse ye things specified in thē: there is no doubt but that God after his acustomed clemency putting to his hande, will stirre vp, purge, teach and sanctifie the heart as well of the reader as the the hearer, and graciously grante vnto him Repentance, Faith, the holy Ghost, and other giftes and graces of hys spirite.

Furthermore, to the intent, that euery one furni­shed and affected in that sorte that we speake of, maye [Page 220]in reading envre himselfe wisely and discretlye to note, picke out,Certain Chapters or foun­tains, to which all things in the holy Scriptures ought to be referred. and as by a certaine methode to distinguishe those things, that may be profitable to all intentes and purposes, and applyed to the attaynement of perfection and soule health: we adde last of all, that the very edge of the minde, oughte alwayes to be intentiuely fixed, and set vppon those fiue fountaines or Chapiters, to the whyche the Apostle hymselfe auoucheth, that al things contained in the holy Scriptures are to be referred. For thus wée reade 2. Timoth. 3. The holye Scriptures are able to make thee wise vnto saluation, through the faith whiche is in Christ Iesu. For the whole Scripture is in­spired of God, and is profitable to teache, to improue, to correct, and to instructe in righteousnesse, that the mā of God may be made absolute & perfect to al good works. Likewise. 1. Corinth. 10. They are written to admonish vs, vppon whome the endes of the worlde are come. A­gaine to the Rom. 15. Whatsoeuer things are written a­foretyme, they are written for oure learning, that wee through patience and comforte of the Scriptures might haue hope. Of these fiue fountaines therfore, I meane, Teaching, Reprouing, Instructing, Correcting & Com­fortyng, al persons, when they reade the Scriptures, or heare them read, shal very carefully consider. Neither in sooth will it be a harde matter in passing throughe these fountaines as by steppes, and in meditating deuoutlye vppon them, to find out and gather those things that are agréeyng and answerable to euery one of them. And in very déede they may rightly be taken for places (as yée woulde saye) of Diuine inuention.Teaching. For the fountaine as touching Doctrine or Teaching, doeth admonishe, that thou shouldest intentiuely looke about thée, whither any thing out of the place of Scripture which thou hast gone through in reading, may be drawen forth as per­tayning to the chiefe principles and common places of [Page 221]the doctrine of our Religion. He that knoweth and can saye by hearte the preceptes of the Decalogue, the arti­cles of the Faith (as they call them) the effect and mea­ning of the Sacraments, and other pointes vsually tau­ghte vnto yong beginners and learners in religion: this man shal easily (in a manner) at the first sight be able to discerne the principall parts of Doctrine what they are. For vpon those fountaines or welheads (séeing they are to be accounted for the ground-worke and foundation) are built al the rules of Christian religion whatsoeuer.

Going forwardr to the seconde fountaine, as con­cerning Reprouing,Reprouing. thou shalte wyth all diligence and indeuour weigh and consider, whether in the place or sentence by thée read, anye thyng bée reposed, as auaile­able to impugne heresies, and any false doctrine what­soeuer, either olde or newe, (for euen at this daye, the more is the pitie, are hearde ouer many thynges euen a­mong the common sorte contrary and repugnant to the trueth.) Whatsoeuer shall betide proper to thys kinde, sée thou bestowe and laye vp in thy minde, from thence, when occasion shal be offered, to bring it forth as a pre­seruatiue againste the pestilent poyson of Heretikes.

Next, in the thirde fountayne,Instructing. whych is as touching Instruction, we are willed out of the words and senten­ces of Scripture wisely to gather those things aparte, whyche tende to the passing of the life in righteousnesse and true holinesse, and generally, which are any thing auaileable to the good administration of Churches, of pollitike or housholde affayres. For why, that know­ledge is barren and vnfruiteful that bringeth not a man to such dealings in the common trade of hys life, as are both holesome and commendable.

To Correction, whyche obtayneth the fourth place,Correcting. and is after a sorte contrarye to Instruction, hée that is desirous to finde fit matter, muste first looke about hym [Page 222]and consider with what faultes, either priuie or ap­parant, he hymselfe is infected: then nexte wyth what corruptions and defilementes the Churches euerye where are blemisted and impaired, also the com­mon wealth and priuate houses or families: howe in these on euerye side discipline is lette loose: and to be shorte, howe lewde and corrupte the maners and conditions of al sortes of menne are. If there­fore the place of Scripture whyche thou haste in h [...]n [...]e, doeth minister anye thing, to the controlling eyther of thine owne faultes, or other mens, and to the reprouing and amending as well of publike as priuate enormities, then shalte thou with ve­rye good right, accompte all that among Correcti­ons. Whosoeuer furthered by Gods greate good­nesse, intendeth earnestlye to leade a godlye life, and with all inforcement to detefie and abandon sinne, hée shall bée able wyth iudgement to gather oute of the diuine Oracles bothe Instructions and also correcti­ons.

Last of al,Comforting. to heape vp matter of Comfort or Conso­lation, it is not so busie a labour. Hee that is grieued wyth a sore, or vexed wyth anye other maladie whatsoeuer, that manne diligentlye séeketh and serapeth togither medicines wheresoeuer he can come by them: so likewise hée that is touched wyth anye sense or féeling of publike or priuate calamities, whereof vndoubtedly euerye one of vs haue dailye experience, and do taste of many in some measure, and that not of one sorte or kind, wil studiously note and ga­ther euery where in reading plentiful matter & comfort against all perils and daungers whatsoeuer. But those men that by their dayly dealings, and experience of ma­ny thynges, haue gotten to themselues anye wisedome, they can muche better than a number of others gyue [Page]sentence, as touching all these pointes. For Wise­dome as wel in al other affayres, as also in the conside­ration of diuine matters maketh men atten [...]e and cir­cum [...]pect, and helpeth them greatelye to the finding out of the vse of those thinges, as that whyche h [...] ­deth vp a Torche in the darke, and goeth comm [...] ­lye before them.

That man in like care shall not a little profite in this exercise, and shal get the Garland from a greate many, that hathe been some space conuersant in [...]eating the ho­ly Scriptures. Yea, and he also shall be able to performe something worthy of commendation in this behalfe, that hathe bin happily furthered wyth the acquaintance and familiar conferences touchyng Religion of lear­ned and Godlye menne. But the readyest and moste certayne waye of all is, to obserue with great care and industrye, in Sermons made by faythfull Teachers to the people in Sacred assemblies, howe and by what meanes in the discourse of euerye parte of the Propheticall and Apostolike writings, whyche are there declared, one while a manifolde Doctrine as touching true opinions, an other whyle Controle­mentes of false opinions, an other while Instructi­ons or Exhortations vnto Vertue, an other while reprehensions of Faultes, an other whyle Consola­tions, all them applyed to the presente state of thyngs, and (so farre foorthe as may be) to the times, places, and persons, are vttered and produced, and wyth no small cunning, Clearklinesse, and indeuoure inculked and repeated.

Lyke as those children doe putte vs in good hope and expectation of theyr towardnesse, whyche wée sée willinglye and vncompelled to goe to the Schooles, wherein the fyrste poyntes of Learning [Page 224]are taughte: so we dare be bolde to saye, that those shall easily vnderstand al the whole vse of Christian Religiō, that do chéerefully (laying all other matters aparte) re­sorte to the Churche, so ofte as anye intreatie touchyng the Scriptures is there godlily, and purely, and sincere­ly practised and made. Euery Church, wherein are pla­ced diligent and faithfull teachers, is as a famous Vni­uersitie and common Schoole for all men to come vnto. And that is wonte to be taken for moste sounde, and leaste suspected, whiche is publikely, and of those that haue the charge of teaching in the Churche committed vnto them, giuen forth and exhibited. But I holde beste to set downe héere, that whiche Saint Chrisostome in hys homilie 21. vpon Iohn, hath wisely pronounced as touching all thys matter. If wee woulde (sayth he) di­ligently ransacke the Scriptures, wee might thereby ob­taine saluation: if we woulde be throughly conuersant in them, we should rightly be instructed both in lear­ning and liuing. And albeit a mā be crooked, peruerse, and vnmerciful, albeit he hathe profited nothing afore­time: yet now at least wise shal he profite, and (although hee doth not by and by perceiue it) receiue some com­forte. For if so be a man sitteth in a shop, where oynt­ments or perfumes be made, he doth euen whither hee will or no taste of the sauor thereof: then muche more he that frequenteth the Church. For euen as of slouth, groweth negligēce: so of exercise cōmeth cherefulnesse. Though thou be subiect to neuer so many sins, though altogither vncleane: yet refuse thou not to come to the Church. For, what if thou doest not the thinges that are taughte? Thou shalte not lose altogither thy labour, if thou vnderstandest but thy selfe to be miserable. Thys feare wil not be vnprofitable, nor this dreade out of sea­son If thou sob and sigh from thy hearte, bycause thou doest not that which thou hearest, there is no doubt but [Page 225]that thou shalt one day beginne to do wel. For it cannot bee, that he that both heareth GOD, and talketh wyth GOD, should be without profite. For by and by we are kept vnder. We wash our handes, when we take vp the booke. Seest thou with what reuerence we are moued before we reade? But if we adde diligence herevnto, then will great profit come thereby. For none but the reue­rent soule washeth his handes. And the wife if shee haue hir heade bare, couereth it so soone as may bee, giuing a token of hir inwarde reuerence: but the man if his heade be couered, will by and by discouer it. Seest thou howe the outward fashion declareth the inward affection? Fur­thermore, he that is a diligent hearer of a diuine Sermō, doth oft times grone in conscience, doth oft times finde fault with his life and manners. Let vs apply our selues therefore to the Scriptures, my deere brethren, and espe­cially to the Gospels, let vs oft times be in hande wyth them. For the booke is no sooner opened, but straighte wayes we shall meete with the name of CHRIST: and when wee heare the order of his birth, we shall remem­ber Mary his mother, which of Ioseph hir husband was founde to be with child by the holy GHOST. Now hee that shall heare these things, will immediately be infla­med with a wonderfull loue of virginitie, he wil maruel at the childe, he will despise earthly things. Neyther is it to be thought a matter of small importaunce, that a vir­gine was accompted worthy of the holy Ghoste, and to be saluted by the message of an Angel. And these things briefly for a tast. But if thou wilt diligētly serch through all things, thou shalt incontinently contemne al world­ly affayres, and shalt reioyce with thy selfe. If thou bee riche, thou wilt passe nothing for riches, when thou vn­derstandest that a poore Carpenters wife, in a vile co­tage and condition, became the mother of our Lorde. If thou be poore, thou needest not bee ashamed, when [Page 226]thou hearest that the authour of the worlde refused not a most vile cabin. Thus being perswaded, thou shalt not be carried headlong to rauine and extortion, thou shalte not bee carried to couetousnesse, thou shalt not take thy neighbors good, but rather thou shalt imbrace pouerty, thou shalt despise riches, thou shalt by this meanes put away al malice. Againe, when thou shalt see Iesus lying in a manger, thou wilt cast away all care of decking thy sonne with gold or siluer, of garnishing thy bedde, thou wilt cast away I saye all couetousnesse: thou shalt obtain many things, which perticularly I can not now stād to declare, but they shal know that will take a taste of thē. Wherefore I exhorte that yee woulde giue attendance to reading, that yee woulde gather the true meanings, and write them in your heartes. Which when the Iews regarded not, they thought it ynough to carry the bokes in their hands: but we, let vs haue them, not in our hāds, but in our houses: yea let vs, as it behoueth vs, imprinte them in our heartes. For by this means the filthy drosse of this life being done away, we shal obtaine the sweete blessings of the life to come. Hitherto hée. These words are indéede somewhat long, but yet suche as are verye worthy to be obserued of all persons. And in good soothe it is expedient, that next after the Scriptures the god­ly admonitions also of the holy fathers, amongst whō Chrysostome is notable, shoulde be graciously hearde, and highly estéemed of all men.

But it is time, that I now make an end of speaking.Conclusion. I most hartily therefore pray and beséech all persons e­uen in the bowels of oure Lorde and Sauioure IESVS CHRIST, of whō wee professe and auaunt that we haue obtained the most honorable name of Christians, that we woulde by all meanes possible indeuour oure selues to aunswere to so holy a name and calling. And for by­cause this thing can not be brought to passe, but by the [Page 227]knowledge of GODS will and of the whole substaunce of Christian doctrine: it is euident forsooth, that the con­tinuall reading and hearing of the Scriptures is verye muche requisite and necessarie for al Christians. Take therefore, I beséech you, the aduertisementes of vs hy­therto collected in suche wise, as by the same we maye haue intelligence, that you are in some sorte perswaded to buy the holy bookes, to take them in your handes, & yearely once or oftner (if it maye be) to reade and pervse them. It is an olde saying, that there is no longing for that which is vnknowen: and that knowledge hath no enimy, but the ignoraunt But thus it is, thou shalte no sooner beginne to reade the holye Scriptures, but thou shalt beginne also to loue and imbrace them. The won­derfull swéetenesse that is in reading, thou shalte then first of all perceyue, when thou art a little envred with it. As for those counterfaite reasons, wherewith in these our dayes the crafty Foxes and Aegiptian inchaunters goe about to withdrawe all sortes of men, but especial­lye the common sorte and youth of good calling from their holy and godly purpose, stoppe thou thine eares a­gainst them and passe them ouer as deadly Mermaides songs. Sathan the commō enimy of mankinde, sléepeth not, neyther taketh anye reste: but from time to tyme thrusteth forthe one while verily suche as are approued in opinion for their notable wisedome, another while swinishe haters and contemners of all holy things, an other while Hypocrites puffed vp with a vaine shew of holynesse, and therefore maruellous fit instrumentes to beguile the simple, by whose painted and smooth persua­sions and by other crafty conueyances the vnwarie sort maye be broughte to the neglecting and open hatred of the Scriptures: but it is your partes, with these reasōs and instructions, whereof you haue hitherto heard ma­ny and sundry, as well out of the sacred Scriptures thē ­selues, [Page 228]as also out of ye moste godly and learned fathers, to shoare vp and fortify your minds, and euen in spight of all the rablement of the wicked whome Sathan sub­borneth and armeth dayly against vs, to stirre them vp to the loue and study of Gods word. Let vs cōsider that CHRIST doth euen now also without ceasing preache vnto vs: which in very déede he doth not after one waye or manner: and that there is no precepte of him oftner vrged and repeated, than this, wherein he sayeth to all Christians: Searche the Scriptures: for they are they that testifye of me. This voyce of CHRIST, for so much as his heauenly father hath so cōmaunded, let vs heare with patient and stayed mindes, and with al reuerence and submission obey it: finally in comparison of that, let vs refuse and abandon all mens pesuasions, preceptes, counsels, flatteries, threatnings, curses, and tormentes whatsoeuer. For he that maketh none accompt of thys voyce of CHRIST, there is no doubt, but that his name shall oneday be vtterly scraped and raced out of the re­gister of Christians, that is to saye, out of the booke of life, whiche GOD himselfe hath written: and that at the laste iudgement of the great day, he shal heare frō the mouth of the same CHRIST, a far other manner of voyce, namely, a heauye and a horrible voyce as tou­ching the suffering and endu­ring of euerlasting fire.

THE ENDE.

Jmprinted at London, by Henry Bynneman, 1579.

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